Dharma Torch

The original translator is unknown and is now cataloged in the Later Han records.

Chapter Nine: Approaching and Cultivating

“Furthermore, the Bodhisattva-Mahāsattva knows gratitude and repaying gratitude, cultivates vast skillful means, and benefits sentient beings. He should follow the right time and adapt to circumstances, manifesting various methods. Virtuous man! There was once a Buddha who appeared in the world, whose name was Fearless King, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Heavenly and Human Beings, Buddha, the World-Honored One. He manifested his responsive transformation in the world to guide those sentient beings with conditions. When all those beings with conditions had been ferried across, he then relinquished the consciousness of transformation and entered Nirvāṇa. After the extinction of the Buddha, within the true Dharma there was a brāhmaṇa’s son, wise and intelligent, who upheld the five precepts and protected the true Dharma. This brāhmaṇa’s son had matters that required him to go elsewhere, and he traveled afar to other countries. On his journey, when halfway, there were many dangers of robbers and thieves, and thus five hundred people banded together and traveled as companions. When they advanced to a perilous section of road, at a resting place, there were five hundred bandits who always resided there. They surrounded from front and rear, intending to rob these traveling companions. At that time the leader of the bandits secretly sent a man to spy upon these companions one by one, preparing to strike at any moment. Among the bandits there was also one man who formerly had been a close friend of this brāhmaṇa’s son. Because of that past bond of friendship, he came first to tell him, saying: ‘Virtuous man! You must know, at the first watch of night the robbers will begin their assault. At that time there will be great confusion, and it is feared there will be mutual slaughter. For this reason I have especially come to inform you. You should secretly find a way for yourself, and depart far away from here. Do not let your companions know.’

“At that time the brāhmaṇa’s son, when he heard these words, was like a man who has choked on food—unable to swallow and unable to spit it out. He thought to tell his companions, yet feared that if his companions discovered it, they might harm this man, and if they harmed this man, then those companions would fall into the three evil destinies and suffer immeasurable pain. But if he remained silent and said nothing, the robbers would injure his companions, and if they killed his companions, the robbers would also fall into the three evil destinies and suffer immeasurable pain. Then he thought: ‘I ought to employ vast skillful means to benefit sentient beings, and not for my own sake. The sufferings of the three evil destinies should be borne by me.’ Having thought thus, he took up a sword and slew that bandit, thereby ensuring that all the companions were safe and unharmed. At that time the companions all spoke with one voice, saying: ‘Great brāhmaṇa’s son! You are a noble man, you are a pure and good man, why then today have you committed such a great evil deed?’ At that time the brāhmaṇa’s son bent his right knee to the ground, joined his palms, paid reverence, and shame arose in his heart: ‘I should not today have committed an evil deed. It was for the sake of benefiting sentient beings and for the sake of all my companions.’ Then the companions again said: ‘You yourself have slain a man. What benefit is there for us?’ He answered the companions, saying: ‘This was a wicked bandit, intending to harm the companions. For the sake of the companions, I killed this man so that the companions may return home in peace. As for the retribution of this sin, I am willing to accept the torments of hell.’ At that time the five hundred companions wept aloud, with grief and joy intermingled, and then said: ‘Among all things esteemed by men, none is greater than life; among all things feared by men, none is greater than death. The reason is that all sentient beings will abandon gold, silver, jewels, kingdoms, cities, wives, clothing, and food and drink in order to save their own lives. We, the companions, are as if newly reborn.’

“After speaking these words, This brāhmaṇa’s son, for the sake of sentient beings, did not shun all kinds of suffering nor the retributions of the three evil destinies. Today we ought to remember and feel his great kindness. The way to repay this great kindness is to immediately arouse the mind of Anuttarā-samyak-saṃbodhi.’ Having spoken these words, they then aroused the mind.

“At that time the five hundred bandits again said: ‘You are a noble man, you are a pure and good man, why then have you done such a great evil deed?’ The brāhmaṇa’s son said: ‘I indeed know that I ought not to commit such a great evil deed. It was for the sake of desiring to benefit all sentient beings, and in order to protect your lives as well.’ At that time the bandits said: ‘You yourself have slain a man. What benefit is there for us?’ Then the brāhmaṇa’s son told the bandits: ‘I knew beforehand that you were here, but I remained silent and did not tell the king nor my companions. For this reason, your lives have remained unharmed.’ At that time the bandits, when they heard these words, thought: ‘Our lives are as if newly reborn.’ They then came forward, joined their palms, and paid reverence to the boy, saying: ‘Excellent, great one! One who cultivates great compassion! We beg you, instruct us as to what we should do.’ He replied: ‘What I have done is only in hope that you will immediately arouse the mind of unsurpassed Bodhi.’ At that time the bandits, because of gratitude, forthwith aroused the mind of Anuttarā-samyak-saṃbodhi.”

The Buddha told Ānanda: “When a Bodhisattva is diligent and vigorous, desiring to adorn Bodhi, desiring to repay the kindness of the Buddha, he should constantly recall and keep in mind all sentient beings, just as one remembers and longs for an only son. Virtuous man! You should know, at that time who was that brāhmaṇa’s son? It was none other than my former life. Because of this condition, I surpassed nine great kalpas and swiftly accomplished Anuttarā-samyak-saṃbodhi.”

Furthermore, when a Bodhisattva cultivates vast skillful means, he knows gratitude and repaying gratitude. When the Buddha was at the Bamboo Grove Monastery, there was a bhikṣu afflicted with foul sores. Pus and blood constantly flowed all around his body. People abhorred and shunned him, and no one approached him. He dwelt in a ruined hut at a remote place. At that time the Tathāgata, manifesting supernormal power, concealed it from the great assembly, so that none were aware. The Tathāgata alone went to the dwelling of the sick bhikṣu, and according to his needs, fetched water to cleanse him. Having thus intended, the Tathāgata caused all the devas of the Desire Realm to know of this matter. Śakro devānām indraḥ together with his immeasurable hundreds of thousands of retinue, surrounding before and behind, rained down various celestial flowers, played all manner of heavenly music, and remained in the sky. At that time the Lord of the Trāyastriṃśa Heaven, holding a bathing vessel wondrously adorned with the blessings of a hundred merits and filled with pure water of great compassion, came forward to offer it, placed his head and face upon the feet of the Tathāgata in reverence, then withdrew and stood at one side.

At that time the Tathāgata stretched forth his arm adorned with the blessings of a hundred merits, and from his slender five fingers released great radiance, shining afar upon the devas. With the assembly already gathered, the Tathāgata personally went to the dwelling of the sick bhikṣu and emitted light from his crown, illuminating the sick bhikṣu. The bhikṣu, encountering the light, at once had his suffering dispelled. While amidst pus and blood, he wished to arouse utmost sincerity to take refuge and pay homage, but his body could not move. Then the Tathāgata, with his right hand, received the precious vessel from Śakro devānām indraḥ and poured over the head of the sick bhikṣu, while with his left hand wiped the body of the sick bhikṣu. All the various sores upon his body were immediately healed beneath the hand of the Tathāgata. When his body was healed, he experienced immeasurable joy, saying: “Namo Śākyamuni! Namo the Great Compassionate Father! Namo the unsurpassed supreme King of Physicians! Now today my bodily sickness and pain have been removed and cured, yet only the sickness of the mind remains. The Tathāgata now, out of pity and compassion, please give me the medicine of Dharma, removing all the grave illnesses of my body and mind.”

At that time the Tathāgata told the sick bhikṣu: “The Tathāgata now remembers your great kindness; the Tathāgata now wishes to repay your kindness.” At that time the sick bhikṣu was overwhelmed with immeasurable joy and delight. The Buddha then expounded the teaching and gave him instruction, so that he obtained benefit and joy. The bhikṣu, rejoicing, immediately realized the fruit of Arhatship, complete with the three knowledges, the six supernormal powers, and the eight liberations.

Śakro devānām indraḥ and his retinue, together with immeasurable devas, all fell into doubt and perplexity, saying: “Why does the Tathāgata abase his own sacred virtues, going to wash the pus and blood of the sick bhikṣu’s sores, and furthermore say this is repaying kindness? What is the meaning of this? We earnestly beseech you to explain and distinguish it for us.”

The Buddha told Śakro devānām indraḥ and the great assembly of devas and humans: “You should listen attentively! I will now explain to you matters of past lives. Śakro devānām indraḥ! In the past, immeasurable asaṃkhyeya kalpas ago, at that time there was a king, cruel and rebellious, who did not follow the right path, but by unjust means oppressed his people, forcibly seizing their wealth and possessions. At that time this evil king, together with a minister whose name was ‘Five Hundred,’ became close and intimate, and secretly made this agreement together: ‘If in the future someone violates the affairs of the government, you should punish him severely. Authority and favor are at your disposal. If you obtain wealth, you are to share it with me.’ At that time this man named Five Hundred would constantly administer beatings with whips and rods. Those who had much wealth to give, he would allow them to escape punishment; those who had no wealth, sometimes it would lead even to the loss of life. They acted thus continually.

At that time there was an upāsaka who had transgressed in a small matter of government, and he was handed over to Five Hundred, who was to inflict whipping upon him. Five Hundred heard that this upāsaka was a good man who practiced virtue, and thus spared him from the pain of cruel punishment, and thereby he escaped calamity. Because of this condition, the upāsaka experienced immeasurable joy. Kausika! You should know, at that time the one named Five Hundred was this present sick bhikṣu, and that upāsaka was myself in a former life. Therefore a Bodhisattva, throughout immeasurable asaṃkhyeya kalpas, even toward a small kindness repays it heavily, and even up to the attainment of right enlightenment, within his heart he never forgets it.”

At that time Śakro devānām indraḥ and the immeasurable host of devas experienced immeasurable joy, and forty-eight thousand devas aroused the mind of Anuttarā-samyak-saṃbodhi. Having aroused the Bodhi-mind, they performed heavenly music, and each returned to his own abode.

The Buddha told Ānanda: “If there is a virtuous man or virtuous woman who knows gratitude and repays gratitude, he should practice four things. First, to approach good friends; second, to listen to the Dharma with utmost sincerity; third, to contemplate the meaning of the Dharma; fourth, to cultivate practice according to what has been spoken.

Moreover, there are four kinds of Dharma: first, to follow the Dharma and not follow the person; second, to follow the meaning and not follow the words; third, to follow wisdom and not follow mere cognition; fourth, to follow scriptures of definitive meaning and not follow scriptures of non-definitive meaning. Practicing these eight Dharmas is called knowing gratitude.

Further practicing another eight Dharmas is called repaying gratitude. Which eight? First, in times of prosperity; second, in times of decline; third, in times of slander; fourth, in times of praise; fifth, in times of commendation; sixth, in times of ridicule; seventh, in times of suffering; eighth, in times of joy.

Furthermore, practicing four things is called knowing gratitude and also called repaying gratitude: first, when seeing evil beings, to give rise to pity, because of cultivating loving-kindness; second, when seeing suffering beings, not letting the eyes turn away for even a moment, because of giving rise to compassion; third, when seeing teachers, parents, or virtuous persons, giving rise to joy within the heart, because of cultivating sympathetic joy; fourth, when seeing hostile beings, not giving rise to hatred within the heart, because of cultivating equanimity.”

At that time Ānanda arranged his robes properly, came forward, and said to the Buddha: “World-Honored One! When the Tathāgata first aroused the Bodhi-mind, he knew gratitude and repaying gratitude, and at the very beginning practiced those four things. What was the situation?”

The Buddha told Ānanda: “In immeasurable asaṃkhyeya kalpas past, there once appeared a Buddha in the world named Vipāśyin, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well-Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Heavenly and Human Beings, Buddha, the World-Honored One. He manifested in the world to teach sentient beings with affinity. When those sentient beings with conditions had all been ferried across, he relinquished the transformation-consciousness and entered Nirvāṇa. After the true Dharma and the image Dharma had vanished, there was a country called Benares, populous and fertile. Its king often governed by the true Dharma and did not wrong the people. In that country stood a mountain called Immortal-Sage Mountain. Upon that mountain there habitually dwelt five hundred pratyekabuddhas, and also many hermits endowed with the five supernormal powers. Many birds and beasts came to dwell there and attach themselves. There was a lion named Firm Vow whose fur was golden; he possessed great fierceness and strength able to withstand a thousand beasts. When he roared, birds fell and beasts crouched. He wandered among the hills, fields, and marshes, and on seeing a Pratyekabuddha śramaṇa with pure, dignified conduct, his heart was glad; he drew near day after day and often heard the recitation of sūtras and the utterance of subtle Dharma.

“At that time there was a master hunter. Seeing this golden-furred lion he rejoiced in his heart and thought: ‘If I can obtain this lion and strip off its pelt to present to the king, he will surely grant me rank and salary, and my descendants for seven generations will not lack.’ Having thought thus, he further thought: ‘Firm-Vow the lion is king among beasts; it cannot be struck by bow and arrow, nor snared by traps and nets. I must devise another stratagem. What the lion reveres is a śramaṇa. I will disguise myself in the guise of a śramaṇa and secretly shoot it with a bow and arrow. I will wrap myself in robes, watch carefully, walk slowly, and sit beneath a tree. If it sees me it will surely approach. When it comes near, I will draw the bow and shoot a poisoned arrow; success will be certain.’ So thinking, he returned home and announced publicly: ‘From the time of my ancestors, in unbroken succession, my clan has served as hunters. Never have I heard of a wild beast with golden fur, much less seen one with my own eyes. Now I will go and hunt it.’ He shaved off beard and hair, donned the robes, and according to his plan returned to the mountain and sat beneath a tree. The Firm-Vow lion, seeing this bhikṣu, was glad in his heart, leapt close, and licked the bhikṣu’s feet. At that moment the hunter shot an arrow. Struck by the poisoned arrow, the lion bared his teeth and roared in anger and strove to spring forward to tear the man apart. As he was about to attack he reflected: ‘This is a śramaṇa wearing saffron robes; such robes are the emblem of the Buddhas and the sages of the three times. If I harm him today, it would not be difficult; but if I take his life, I would destroy the emblem of the Buddhas and the sages.’ With this thought he swallowed his wrath and endured the pain. After a while, the poison worked more deeply and the suffering became unbearable. He again thought of springing to bite, but then said to himself: ‘I cannot do that. If I injure him, the Buddhas and sages will reprove me. Moreover, in the world the line between good and evil is indistinct; this man is an evil person harboring a poisonous plot to harm me. If I cannot endure, I shall be no different from that evil person. One who practices forbearance is beloved by all beings; one who cannot endure is hated by the assembly and increases afflictions. Through increased afflictions, the rounds of birth and death increase; through increased rounds of birth and death one is reborn into places of suffering; being reborn in suffering one is separated from virtuous friends; being separated from virtuous friends one does not hear the true Dharma; not hearing the true Dharma one’s mind is veiled by the heavy mesh of doubt; because of the mesh of doubt one is distant from Anuttarā-samyak-saṃbodhi. Therefore I must not give rise to evil thoughts.’

Having thus reflected, he recited a verse:

‘Better to lose my life itself than to raise a heart of malice toward the saffron robe;

Better to lose my life itself than to raise a heart of malice toward one who has taken the renounced life.’

After speaking this verse, he died. The earth quaked six times, startling the various birds and beasts, which scattered and fled; the sky, though cloudless, rained blood; the sun lost its radiance.
“At that time the hunter removed the Dharma robe, took a knife, stripped off the lion’s hide, and carried it back. After returning home, he presented it to the king. When the king saw it, he was greatly delighted, and asked all the ministers, saying: ‘From birth until now I have never heard of a wild beast whose fur is golden. Why today do I see it with my very own eyes? How strange! How extraordinary!’ He further asked the hunter: ‘By what method did you obtain this fur?’ At that time the hunter stepped forward and said to the king: ‘I earnestly request the great king to grant me fearlessness, then I dare report these matters to the great king.’ The king said: ‘According to your wish!’ At that time the hunter reported all the previous events entirely to the king.

“When the king heard these words, grief and affliction arose in his heart, like a man who has choked—unable to swallow and unable to spit it out. Immediately he went out from the palace and proclaimed an order to all ministers and to the princes, and when the multitude had assembled, he himself declared: ‘All of you should know, I once heard from wise men such words: “If there is a wild beast whose fur is golden, it must surely be a Bodhisattva. If a sentient being has aroused the Bodhi-mind, he is able to bring great benefit to all sentient beings.” Why today has this evil hunter devised such a stratagem and killed this Bodhisattva? If I now bestow upon this wicked man office, rank, elephants, horses, the seven treasures, clothing, food, wealth, money, grain, and silk, then I will be joining him in the same evil current.’ Having so reflected, he seized the hunter and took his life. Taking the lion’s hide, he returned to the mountain, went to the place where the body lay, and with ox-head candana heaped up a pyre, and with fire jhāpita burned the lion’s hide and bones, gathered the śarīra, and erected a stūpa for veneration and offering.”

The Buddha told Ānanda: “Virtuous men! The Firm-Vow lion was none other than myself, Śākyamuni. The Bodhisattva in this way drew near to good friends, and even losing his very life, never gave rise to an evil thought. Why is this so? It is because of knowing kindness and repaying kindness. Why is this said? Because the Bodhisattva, by being able to draw near to good friends, swiftly accomplishes Anuttarā-samyak-saṃbodhi. Virtuous man! The Bodhisattva constantly and diligently seeks good friends, in order to hear the Buddha-Dharma. Even for the sake of one verse, one stanza, one meaning, his afflictions of the three realms to wither entirely. When the Bodhisattva seeks earnestly the words of the Buddha, the eagerness of his heart in thirsting for the Dharma is so urgent that he does not spare body or life. Even if he must tread upon burning iron or fierce flames, he does not regard it as suffering. For the sake of a single stanza, a Bodhisattva is not sparing of his life—how much more for the twelve divisions of scripture? For the sake of a single stanza, a Bodhisattva is not sparing of body and life—how much more for other kinds of wealth? Because of the benefit of hearing the Buddha-Dharma, the body attains peace and joy, deep faith arises, the will is made upright, and the views become correct. Seeing the one who expounds the Dharma is as seeing one’s parents, and within the heart no arrogance arises. For the sake of sentient beings he listens to the Dharma with utmost sincerity, not for the sake of gain and support; for the sake of sentient beings, not for his own benefit; for the sake of the true Dharma, he does not fear royal persecution, hunger, thirst, cold, heat, tigers, wolves, fierce beasts, or robbers. He first subdues his own afflictions and faculties, then he listens to the Dharma, not at an improper time. He listens to the Dharma with utmost sincerity, reveres the Dharma-preacher, and respects the Buddha-Dharma. This is called a Bodhisattva knowing kindness and repaying kindness.”

“What is it for a Bodhisattva to listen to the Dharma with utmost sincerity? There are four kinds of listening to the Dharma: the first is with utmost mind; the second is with one-pointed mind; the third is with all-encompassing mind; the fourth is with wholesome mind. This is called the Bodhisattva diligently seeking the twelve divisions of scripture. Why is this so? Because he remembers the great kindness of the Buddhas, because he wishes to spread abroad the true Dharma of the Buddhas, because he wishes to increase the Dharma of the Buddhas, because he wishes to cause the world to have faith in the Buddha-Dharma, because he wishes that all immeasurable sentient beings may obtain the unsurpassed path of Bodhi, therefore the Bodhisattva, mindful of immeasurable sentient beings in the ten directions, and because of wishing to repay the great kindness of the Buddhas, diligently seeks the twelve divisions of scripture.

“Why does the Bodhisattva diligently seek the Buddha-Dharma? Because he wishes sentient beings to give rise to faith, therefore he seeks the science of logic. Why does the Bodhisattva seek the science of logic? Because he wishes to know all faults and evil deeds, because he wishes to refute the heterodox doctrines and false arguments of outsiders, because he wishes to know skillful means to subdue sentient beings, because he wishes to distinguish the meanings of the Tathāgata’s speech and the meanings of worldly speech, therefore the Bodhisattva seeks the science of logic. Why does the Bodhisattva seek the science of language? Because he wishes his speech to be pure and adorned, because impure speech cannot clearly expound meanings, because he wishes to understand and know all meanings, because he does not destroy right speech, because he does not give rise to arrogance, because he wishes to refute wrong views, because he wishes to know skillful means to subdue sentient beings, therefore the Bodhisattva seeks the science of language. Why does the Bodhisattva seek the various sciences of medicine? Because he wishes to free beings from the four hundred and four kinds of illnesses that are evil and unwholesome, because he wishes to pity all sentient beings, because he wishes sentient beings to give rise to faith. When beings have already been freed from illness, they give rise to joy in their hearts. Because they attain joy, they constantly remember the great compassion of the Buddhas, and because of transforming sentient beings, therefore the Bodhisattva seeks the various sciences of medicine. Why does the Bodhisattva seek the science of fine arts and crafts? Because he wishes easily to obtain wealth in order to benefit sentient beings, because he wishes sentient beings to give rise to faith, because he wishes to know worldly matters and destroy arrogance, because he wishes to subdue sentient beings, because he wishes to know all Dharmas and to subdue the darkness of ignorance and obstruction. If there is a Bodhisattva who cannot thus seek these five sciences, he can never obtain Anuttarā-samyak-saṃbodhi and accomplish all-knowledge. Therefore, for the sake of obtaining unsurpassed Bodhi, he seeks these five knowledge.

A Bodhisattva who knows kindness and repays kindness is one who speaks Dharma for sentient beings. What does he speak? How does he speak? What he speaks is the twelve divisions of scripture; how he speaks is by accomplishing the five knowledge for the sake of obtaining Anuttarā-samyak-saṃbodhi. Speaking Dharma has two matters: the first is sequential speech; the second is pure speech.

Sequential speech means: first teaching the perfection of giving, next teaching the perfection of morality, and so on up to the perfection of prajñā. Because of knowing kindness and repaying kindness, he contemplates the meaning therein and abides in the Dharma, and this is called sequential speech.

Pure speech means: if the one listening to the Dharma is sitting while the one preaching the Dharma is standing, he should not preach Dharma for him; if the one listening to the Dharma seeks faults in the Dharma or seeks faults in the Dharma-preacher, he should not preach Dharma for him; if the one listening to the Dharma follows persons and not the Dharma, he should not preach Dharma for him; if the one listening to the Dharma follows words and not meanings, he should not preach Dharma for him; and even if the one listening does not rely on scriptures of definitive meaning, he should not preach Dharma for him. Why is this so? Because such persons cannot revere the pure Dharma of the Buddhas and Bodhisattvas. If the Dharma-preacher respects the Dharma, and the Dharma-listener also gives rise to reverence and respect, listening with utmost sincerity without arrogance, this is called pure preaching of Dharma.

Sequential speech refers to all speech. All speech refers to the twelve divisions of scripture, even up to a single stanza, even up to a half stanza. Whether in words, in meanings, or in Dharma principles, when expounding Dharma to instruct and transform them so that they gain benefit and joy, sometimes reproving, sometimes speaking directly, sometimes by parable, according to what is fitting for the occasion; or sometimes speaking shallowly, sometimes speaking in ways easy to understand, according to what they delight to hear—this is called the Bodhisattva who knows kindness and repays kindness giving sequential preaching of Dharma.

Pure speech refers to the Bodhisattva-Mahāsattva who among those who hate and oppose him cultivates loving-kindness. Having attained loving-kindness, toward evil beings and those who are heedless, he speaks Dharma for them by various skillful means, and even toward those who are inwardly arrogant, indulgent, or impoverished, he expounds by skillful means and speaks Dharma for them—not for the sake of praising himself, disparaging others, obtaining food and drink, gain and support, or fame. This is called the Bodhisattva who knows kindness and repays kindness giving pure preaching of Dharma.

What is it to abide in accordance with Dharma? It is that by body, speech, and mind he cultivates wholesome Dharmas, is complete in purity, knows kindness and repays kindness, and for the sake of adorning Anuttarā-samyak-saṃbodhi abides thus.”

“Furthermore, the Bodhisattva-Mahāsattva knows kindness and repays kindness, contemplates the meaning within, and through extensive hearing and broad learning attains retention without forgetfulness, kindling the blazing torch of Dharma. For the sake of benefiting all sentient beings, he should cultivate giving, morality, and much learning. He makes offerings to those who expound the Dharma, does not seek the faults of the Dharma or the faults of the Dharma-preacher, harbors no thought of harm, and gives fearlessness to sentient beings—this is called knowing kindness; to enjoy the happiness of men and devas, to obtain the fruits of the path and Nirvāṇa—this is called repaying kindness. The Bodhisattva also has four ways of cultivating the practice of patience, by which he destroys non-patience, adorns Bodhi, and embraces and transforms sentient beings. By practicing patience himself, or by causing others to practice patience, he is far removed from fear—this is called knowing kindness. Because of the condition of patience, he gives rise to no hatred, family and kinship are not broken, he does not undergo suffering and affliction, he harbors no regret in his heart; and when he has abandoned this body, he enjoys the happiness of men and devas, and swiftly attains the bliss of Nirvāṇa—this is called repaying kindness.

“Virtuous man! The Bodhisattva also has four things, by which he diligently cultivates vigor, destroys indolence, adorns Bodhi, and embraces and transforms sentient beings. For the Bodhi-path, he causes them to practice vigor; when lying down he is at peace, when rising he is at peace, free from all afflictions; he increases wholesome Dharmas, and his body experiences joy—this is called benefiting oneself. The Bodhisattva’s vigor does not trouble or harm sentient beings, nor is he struck, abused, or scolded—this is called benefiting others. When he has abandoned this body, he enjoys the happiness of men and devas, his body attains great strength, and he realizes the Bodhi-path—this is called the great fruit-reward. This is called the four things of the Bodhisattva’s vigor. The Bodhisattva cultivates dhyāna, destroys the scattered mind, adorns Bodhi, and embraces and transforms sentient beings. For the Bodhi-path, he causes them to practice dhyāna; in this present life he enjoys worldly happiness, his body and mind are tranquil—this is called knowing kindness. Because of the tranquility of body and mind, he does not trouble or harm sentient beings—this is called repaying kindness. When the Bodhisattva abandons this body, he obtains a pure body, peaceful and joyful, and realizes great Nirvāṇa—this is called the four things of the Bodhisattva’s dhyāna.

“Furthermore, the Bodhisattva knows kindness and repays kindness, perfects wisdom, destroys ignorance, adorns Bodhi, and by means of the four ways of attraction embraces and transforms sentient beings. For the Bodhi-path, he cultivates wisdom; because he understands the Dharma-realm, his body experiences joy—this is called benefiting oneself. Being able to inspire sentient beings regarding worldly matters and supramundane matters—this is called benefiting others. Being able to destroy the obstructions of afflictions and the obstructions of wisdom—this is called the great fruit-reward. This is called knowing kindness, this is called repaying kindness. These are the four things of the Bodhisattva’s wisdom, Inconceivable.

“Furthermore, the Bodhisattva-Mahāsattva, with the knowledge of past lives, knows the matters of former existences. In order to observe the wholesome and unwholesome karmas of sentient beings, he shares together with them the experiencing of wholesome fruits. For the sake of wishing to benefit all sentient beings, the Bodhisattva-Mahāsattva, by vast skillful means, abides in Tuṣita Heaven and perfects his lifespan, having three superior qualities: first, superior lifespan; second, superior body; third, superior name. At the first descent into birth, he emits great radiance, universally illuminating the ten directions; he himself knows the moment of first entering the mother’s womb, of abiding in the womb, and of departing from the womb; when he takes seven steps in each of the ten directions, unsupported by any hand, he proclaims thus: ‘This body of mine is the final body.’ The devas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, with various flowers, fragrances, exquisite music, banners, and canopies, make offerings.

With the thirty-two marks he adorns his body, none can surpass him. With the power of compassion he subdues the hosts of Māra’s armies. Every joint of his body possesses the great strength attained by Nārāyaṇa. In childhood, without studying worldly matters, he naturally knows them. Without a teacher he is self-attained, and naturally realizes Anuttarā-samyak-saṃbodhi. Brahmā entreats him to turn the wheel of the true Dharma for sentient beings. When he abides in samādhi, even the roar of thunder cannot cause him to waver. All manner of wild beasts come close, cherishing him as father and mother; animals offer food, for the Buddha knows their minds. Cloud-deities send down rain to bathe his body; tree branches bend down and curve to shade his body. When he was reaching the awakening, through six years Māra constantly spies and seeks, but finds no fault. Constantly abiding in dhyāna, he perfects the six recollections, well knowing the arising and ceasing of perception and thought—this is called the Bodhisattva’s inconceivability of co-existence with external conditions.

And as for what is called non-shared existence, it is for the sake of wishing to benefit all sentient beings. Just as a madman, upon seeing the Tathāgata, at once recovers his mind; the blind receive eyes; difficult childbirth turns into smooth birth; the deaf gain hearing; greed, hatred, and delusion are extinguished—this is called the Bodhisattva’s unique, non-shared inconceivable power.

“Furthermore, there are the Tathāgata’s inconceivabilities of co-existence in conduct. Always lying on his right side, like a lion king; whether on grass or leaves, none are disturbed; fierce whirlwinds cannot stir his robe; when raising his feet to walk, it is like a lion king or king of swans; when he sets forth to walk, he first raises the right foot; wherever he treads, heights and hollows become level; when he eats, no food spills forth, no grains of rice remain about his mouth—this is called the Tathāgata’s inconceivability of co-existent conduct.

There are also the Tathāgata’s inconceivabilities of co-existent conduct: first, the soles of the feet are level; second, on the soles of the feet are the marks of a thousand-spoked wheel; third, the fingers are long; fourth, the heels are full; fifth, the fingers and toes are webbed; sixth, the hands and feet are soft; seventh, the calves are well-shaped like the Aiṇeya deer king; eighth, the ankles are not protruding; ninth, standing upright his hands reach his knees; tenth, the male organ is sheathed, like an elephant-king or horse-king; eleventh, the body is complete and full like the nyagrodha tree; twelfth, the body hair flows upward; thirteenth, each hair curls to the right; fourteenth, the body is of true golden color; fifteenth, constant body-radiance extends one fathom; sixteenth, the skin is fine and soft, dust cannot adhere; seventeenth, seven parts are full; eighteenth, the upper body is like a lion, strong and majestic; nineteenth, the arms are full and round; twentieth, the collarbones are level and full; twenty-first, the body attains fullness of form; twenty-second, in the mouth are forty teeth; twenty-third, the teeth are close-set without gaps, even and level; twenty-fourth, the teeth are white and pure; twenty-fifth, the cheeks are square like a lion; twenty-sixth, he tastes the most excellent flavors; twenty-seventh, he has the mark of a fleshy protuberance on the crown; twenty-eighth, he has a broad and long tongue; twenty-ninth, he has the Brahmā-sound voice; thirtieth, the eyes are blue; thirty-first, the eyes are like those of a bull-king; thirty-second, between the brows there is the white curl of hair—such are the eighty kinds of inconceivable excellent marks. Each excellent mark further has immeasurable hundreds of thousands of subtle marks. Each of these marks has been cultivated by the Bodhisattva since his first arousing of the mind and steadfast Bodhicitta, by knowing kindness and repaying kindness, by cultivating these wondrous practices, and therefore today he has attained unsurpassed Bodhi.”

The Buddha said: “From immeasurable asaṃkhyeya kalpas ago until now, because the Tathāgata has with utmost sincerity cultivated and upheld pure morality, he obtained the mark of level soles. By making offerings to parents, preceptors, teachers, and persons of virtue, because of this condition he obtained the mark of wheels upon the soles. Toward all sentient beings he gave rise to no mind of harm, harboring no thought of robbery or theft; whenever he saw parents, preceptors, teachers, and persons of virtue, he went forth to meet them, prepared seats and couches, paid reverence with respect, and destroyed arrogance—because of this condition he obtained the mark of long fingers. By cultivating the above three practices, he obtained the mark of full heels. By using the four ways of attraction to embrace and transform sentient beings, because of this condition he obtained the mark of webbed fingers. By using superior ghee to massage and bathe parents, preceptors, teachers, and persons of virtue, because of this condition he obtained the mark of soft hands and feet. By amassing wholesome dharmas and never being satiated, because of this condition he obtained the mark of calves well-shaped like the deer-king. By listening to the Buddha-Dharma with joy, by delighting in expounding Dharma for others, and by exerting himself in service for the Dharma, because of this condition he obtained the mark of concealed ankle-bones. By purifying the three karmas of body, speech, and mind, by tending the sick, by giving medicines, by destroying arrogance, and by being content with food and drink, because of this condition he obtained the mark of being able, when standing upright, for the hands to reach to the knees. By seeing those who are separated and speaking words of reconciliation, by cultivating shame and teaching others to cultivate shame, because of this condition he obtained the mark of the organ sheathed like a horse. By purifying his own three karmas and teaching others to purify, by curing beings when the four great elements were not in harmony, because of this condition he obtained the mark of a full and complete body. By listening to the Buddha-Dharma with joy and by delighting in expounding it for others, because of this condition he obtained the mark of body hair flowing upward. By contemplating the profound meanings of dharmas, by delighting in cultivating wholesome dharmas, by making offerings to parents, preceptors, teachers, and persons of virtue, and by, when walking upon roads, clearing away bricks, stones, thorns, and impurities upon seeing stūpas or saṅgha-halls, because of this condition he obtained the mark of each hair curling to the right. By giving food and ornaments in almsgiving, by removing anger from his heart, because of this condition he obtained two marks: first, the mark of a golden-colored body; second, the mark of constant radiance one fathom in length. By what karmic causes did he obtain the mark of every hair? It is by these karmic causes that the body became fine and soft, and dust and filth could not adhere. By constantly giving to beings the things they required, because of this condition he obtained the mark of seven places full and complete. By destroying arrogance himself, by taming his mind and making it gentle, by following the intentions of beings, by practicing in accordance with Dharma, by removing unwholesome things and teaching wholesome things, because of this condition he obtained the mark of an upper body like a lion, the mark of rounded shoulders, and the mark of full and level collarbones. By what karmic causes did he obtain the mark of long fingers? It is by these karmic causes that he obtained the mark of a full body. By avoiding double-tongued speech and by reconciling disputes, because of this condition he obtained the marks of forty teeth, of teeth close-set and without gaps, and of teeth even and level. By cultivating loving-kindness within the Desire Realm, because of this condition he obtained the mark of pure white teeth. By gladly welcoming and sending off those who sought his aid, because of this condition he obtained the mark of square cheeks. By regarding all beings equally, as though each were an only son, because of this condition he obtained the mark of tasting the most excellent flavor. By constantly giving to beings the unsurpassed flavor of Dharma, by giving memory to those who had forgotten, by upholding the five precepts himself and then teaching others to uphold them, by cultivating compassion and being able to give vast Dharma almsgiving, because of this condition he obtained the marks of a fleshy protuberance on the crown and a broad long tongue. By speaking true words, words of Dharma-joy, words of Dharma, words that are gentle, and by not speaking at improper times, because of this condition he obtained the mark of the Brahmā-voice. By cultivating compassion and regarding all sentient beings as though they were father and mother, because of this condition he obtained two marks: first, the mark of blue eyes; second, the mark of eyes like a bull-king. By praising persons of virtue truthfully, because of this condition he obtained the mark of the white curl between the brows. The thirty-two marks, although each is explained in terms of its causes and conditions, yet the true cause and condition is morality and vigor. Why is this so? Because if one does not uphold morality, then even though he cultivates vigor, he cannot attain a human body—how much less the thirty-two marks, the mark of no-seen-crown, or the fleshy protuberance on the crown? All of these likewise cannot be obtained.

“Furthermore, whatever actions are done, if they are done with a resolute mind without regret, because of this condition he obtained the mark of level soles. If they are done with utmost sincerity, because of this condition he obtained the marks of the thousand-spoked wheel, of webbing between the second and third fingers, of seven places full and complete, of shoulders fine, soft, and round, of collarbones level and full, of a straight body, and of a broad long tongue. If they are done constantly, because of this condition he obtained the marks of long fingers, of hands reaching the knees when standing upright, of constant radiance one fathom long, and of teeth close-set and not sparse. If they are done with a pure mind, because of this condition he obtained all the remaining marks.

“Furthermore, if toward sentient beings one gives rise to a pure and profound wholesome mind, because of this condition he obtains the marks of soft hands and feet, of skin fine, smooth, and lustrous, and of dust and filth not adhering. By cultivating in sequence, by cultivating at the proper time, because of this condition he obtains the second, third, and fourth marks. By joyfully cultivating wholesome dharmas, with no regret or retreat in the heart, because of this condition he obtains the marks of a golden-colored body, of constant radiance, of white teeth, and of the white curl between the brows. If upon hearing praise he does not give rise to arrogance, but conceals his own wholesome dharmas without letting others know, because of this condition he obtains the mark of the organ sheathed like a horse. Whatever wholesome dharmas he cultivates, he dedicates all toward Bodhi; because of this condition he obtains the marks of one hair issuing from each pore, of body hair flowing upward, of forty teeth in the mouth, and of the most excellent flavor. Because of diligence and vigor, because of this condition he obtains the marks of square cheeks and of an upper body like a lion. By protecting and remembering with utmost sincerity all sentient beings, regarding them as though they were an only son, because of this condition he obtains the marks of even and level teeth, of eyes of blue color, and of eyes like a bull-king. By cultivating wholesome dharmas without satiation, because of this condition he obtains all the remaining marks.

“When the Bodhisattva-Mahāsattva abides in pure cultivation, he cultivates the karmic causes of the thirty-two marks. When abiding in pure cultivation, although he has these thirty-two marks, yet the excellent signs are not yet complete, not yet bright and clear. When abiding in the stage of the thirteen abodes, then they clearly and brightly appear, complete with all the Buddha-Dharmas. Although there are immeasurable excellent marks, because the faculties of sentient beings differ as superior, middling, and inferior, and are Inconceivable, therefore the Buddha speaks of thirty-two marks. All the merits of all sentient beings, gathered together and combined, equal only the merit of a single hair of the Tathāgata. All the merits of all pores, gathered and combined, can accomplish only one excellence. All excellences gathered together and multiplied a hundredfold can accomplish only one mark—except for the mark of the white curl between the brows and the mark of the unseen crown. All the other marks, when their merits are gathered and multiplied a thousandfold, can accomplish these two marks. All the merits of the thirty-two marks and the eighty excellences, gathered together and multiplied ten million times and more, can accomplish the profound thunder-voice of the Tathāgata—its sound reaching immeasurable, boundless, Inconceivable Buddha-worlds as numerous as dust.

“For the sake of sentient beings, cultivating great compassion, knowing kindness and repaying kindness, cultivating these Inconceivable, profound, and subtle merits—only thus are the excellent marks obtained. Each and every mark can benefit immeasurable, hundreds of thousands of millions of Buddha-lands’ dust-particle-numbered sentient beings, causing them to arouse the Bodhi-mind. By cultivating in sequence, he perfectly accomplishes the thirty-two excellent marks. When the excellent marks are complete, they go beneath the Bodhi-tree, subdue the hosts of Māra, accomplish the Buddha-path, turn the wheel of the true Dharma, benefit sentient beings, ferry across the ocean of craving, reach the far shore of great wisdom, and accomplish the benefiting of all sentient beings.”

The Buddha told Ānanda: “All the great assembly, the Bodhisattva-Mahāsattvas, and the virtuous men! Who among you is able constantly to remember the kindness of the Buddha, to protect and uphold the true Dharma, to write, to read, and to recite this subtle and profound Mahā-upāya Repaying-Kindness Sūtra? Who is able, in the future evil world, to establish great vigor, to uphold and protect Anuttarā-samyak-saṃbodhi? Who is able to protect the true Dharma, to spread this sūtra abroad, and to bring boundless benefit to all sentient beings?”

At that time, in the great assembly, eighteen thousand great Bodhisattva-Mahāsattvas immediately rose from their seats, arranged their robes, bared their right shoulders, placed their right knees on the ground, joined their palms, and knelt long before the Buddha, saying: “World-Honored One! We are able, in the future evil world, to uphold and protect Anuttarā-samyak-saṃbodhi, to protect the true Dharma, and to teach and transform sentient beings.”

At that time the Bodhisattva Lion said: “World-Honored One! I also am able by various skillful means to embrace, protect, and preserve sentient beings.”

The Bodhisattva Vajra said: “World-Honored One! If there are sentient beings about to fall into the three evil destinies, I am able to prevent and protect them, so that they do not fall.”

Mañjuśrī said: “World-Honored One! If there are sentient beings, whatever they pray for and seek, I am able to cause them all to be fulfilled.”

The Bodhisattva Banner of Wisdom said: “I am able to bestow upon sentient beings great wisdom.”

The Bodhisattva Banner of Dharma then said: “World-Honored One! I am able to use the Buddha-Dharma to universally give to sentient beings.”

The Bodhisattva Sunlight said: “World-Honored One! I vow to bestow upon sentient beings peace and joy.”

The Bodhisattva Moonlight said: “World-Honored One! I am able to teach and transform all sentient beings, causing them to cultivate merit and virtue.”

The Bodhisattva Good Protector said: “World-Honored One! I am able to teach and transform all sentient beings, causing them to be not heedless.”

The Bodhisattva Inexhaustible Meaning said: “World-Honored One! I am able to teach and transform all sentient beings, causing them all to behold the meanings of the Inexhaustible Dharma-realm.”

The Bodhisattva Moon-Rising said: “World-Honored One! I am able to bestow upon all sentient beings unsurpassed peace and joy.”

In this way, each of the Bodhisattvas established his own special and subtle vows, adorned Bodhi, and benefited all sentient beings. For the sake of remembering the kindness of the Buddha, for the sake of repaying the kindness of the Buddha, they rose from their seats, placed their right knees on the ground, joined their palms, and said to the Buddha: “May this sūtra be entrusted to us Bodhisattvas.”

Ānanda said to the Buddha: “World-Honored One! What is the name of this sūtra? How should it be practiced?”

The Buddha told Ānanda: “This sūtra is called ‘The Root of Gathering Goodness,’ also called ‘The Great Skillful Means,’ also called ‘The Secret Practice,’ also called ‘The Buddha’s Repaying Kindness.’”

The Buddha told Ānanda and the great host of Bodhisattva-Mahāsattvas: “You should cultivate practice in accordance with what is spoken in this sūtra!”

When this Entrustment Chapter was spoken, seventy-two thousand śrāvakas aroused the mind of unsurpassed Bodhi. And all the other devas, nāgas, yakṣas, gandharvas, kiṃnaras, mahoragas, humans and non-humans, and the whole great assembly, having heard what the Buddha had spoken, all rejoiced with faith, received it, and put it into practice.