Buddha's Teaching on the Precious Rain Sutra (佛說寶雨經)

Bao Yu Sutra Spoken by the Buddha, Volume 9

Translation of Tang Dynasty Tripitaka Master Dharmaruci

"Furthermore, good man, a Bodhisattva who accomplishes ten kinds of Dharmas becomes free from stinginess and envy. What are the ten? First, becoming a donor oneself; second, being able to encourage others to practice Generosity; third, being able to praise Generosity; fourth, rejoicing in and comforting others' giving; fifth, praising other donors and bringing them joy; sixth, never giving rise to the thought when seeing others give, 'May it be given to me and not to others; such things should be mine alone'; seventh, the Bodhisattva's resolve that all sentient beings may gain benefit, that is, being able to provide them with the necessities that sustain life; eighth, the Bodhisattva's resolve that all sentient beings may gain happiness, that is, accomplishing all happiness of both the worldly and the transcendent; ninth, 'I should diligently practice for the sake of benefiting all sentient beings'; tenth, 'I should give rise to the mind that renounces stinginess and envy.' Good man, a Bodhisattva who accomplishes these ten kinds of Dharmas will forever be free from stinginess and envy."

"Furthermore, good man, a Bodhisattva who accomplishes ten kinds of Dharma can attain an impartial mind toward all sentient beings. What are the ten? First, attaining skillful means of impartiality toward all sentient beings; second, attaining a mind free of obstruction toward all sentient beings; third, attaining a mind free of affliction and harm toward all sentient beings; fourth, practicing Generosity; fifth, cultivating Moral Discipline; sixth, cultivating patient acceptance; seventh, cultivating right effort; eighth, cultivating meditation; ninth, cultivating wisdom for the sake of benefiting all sentient beings; tenth, accumulating the causes of omniscient wisdom."

The Bodhisattva accumulates [merits] but never relies on a dualistic mind, because they accumulate equally and universally for the sake of all sentient beings. If a Bodhisattva can accumulate in this way, they will quickly realize the nature of Dharma, be able to escape all the burning afflictions of birth and death, and also enable others to escape birth and death. A Bodhisattva regards all sentient beings equally, with a mind free from greed and attachment, and also free from hatred and envy. Good man! For example, an elder has six sons, all handsome and pleasing to their father. The elder, out of compassion, has no partial thoughts and raises them equally. However, those sons are young and foolish, without skillful means. The elder's house suddenly catches fire, and at that time the sons are each in different places. Good man! What do you think? At that time, would the elder have this thought: 'I will let my sons come out one after another'?"

Zhigaizhigaizhi Bodhisattva said: "No, World-Honored One. Why is that? Because that elder's mind is impartial, so he gives to each of his sons whatever each obtains."

The Buddha said: "So it is, so it is! The same is true of the Bodhisattva. All sentient beings dwell in the house of birth and death, burning with affliction; they are foolish and without wisdom, and they also lack skillful means. Thus do sentient beings dwell each in their own separate place within the six realms. Through skillful means, the Bodhisattva brings them all forth, and can further establish them in the realm of stillness. Good man, when a Bodhisattva accomplishes these ten Dharmas, he attains an impartial mind toward all sentient beings."

"Furthermore, good man, a Bodhisattva who accomplishes ten qualities makes skillful offerings to all Tathagatas. What are the ten? First, offering the Dharma—this is offering to all Tathagatas, not offering material goods. Second, practicing in accordance with the teachings—this is offering to all Tathagatas, not offering material goods. Third, benefiting and bringing peace to sentient beings—this is offering to all Tathagatas, not offering material goods. Fourth, gathering sentient beings—this is offering to all Tathagatas, not offering material goods. Fifth, making all one's actions benefit sentient beings—this is offering to all Tathagatas, not offering material goods. Sixth, never abandoning one's vows—this is offering to all Tathagatas, not offering material goods. Seventh, never abandoning the Bodhisattva's work—this is offering to all Tathagatas, not offering material goods. Eighth, reflecting wisely—this is offering to all Tathagatas, not offering material goods. Ninth, unwavering effort—this is offering to all Tathagatas, not offering material goods. Tenth, never abandoning the Bodhi-mind—this is offering to all Tathagatas, not offering material goods."

"What is offering the Dharma? Good sir, because the Dharmakaya is all the Tathagatas, when one has offered the Dharma, one has thereby offered to all Tathagatas. What is practicing in accordance with the teaching? It means that through practicing in accordance with the teaching, one accomplishes Tathagatahood. What is benefiting and bringing happiness to all sentient beings? It means that the Tathagata appears in order to benefit and bring happiness to all sentient beings. What is embracing all sentient beings? It means that the Tathagata appears in order to embrace all sentient beings. What is benefiting sentient beings? Because all the deeds one performs are for the benefit of sentient beings. What is not abandoning one's vows? Because if one abandons one's vows, one cannot benefit sentient beings. What is not abandoning the deeds of a Bodhisattva? If one turns away from the deeds of a Bodhisattva, one cannot offer to all Tathagatas. What is reasoning in accordance with the truth? Because if one reasons contrary to the truth, one cannot offer to the Tathagatas. What is a mind that never tires or wearies? Because if the mind tires and wearies, one cannot offer to all Tathagatas. What is not abandoning the Bodhi mind? Because if one abandons the Bodhi mind, one cannot offer to all Tathagatas. Why is this? Good sir, because Bodhisattvas, for the sake of benefiting sentient beings, will attain Anuttara-samyak-sambodhi; if there were no sentient beings, Bodhisattvas would not manifest supreme Enlightenment. Therefore, by offering the Dharma, one offers to all Tathagatas—not by offering material goods. Good sir, when a Bodhisattva accomplishes these ten dharmas, they attain skill in serving and offering to all Tathagatas."

"Furthermore, good man, a Bodhisattva who accomplishes ten qualities can subdue conceit. What are the ten?

First, when a Bodhisattva leaves the household life and goes forth, all relatives abandon him as though he were a corpse — for this reason, he can subdue conceit.

Second, he destroys his fine appearance, wears dyed robes, and his physical bearing differs from ordinary people — for this reason, he can subdue conceit.

Third, he shaves off hair and beard, holds the alms bowl in hand, and goes from house to house begging for food — for this reason, he can subdue conceit.

Fourth, going from house to house for alms like the son of a Caṇḍāla, he develops a humble mind — for this reason, he can subdue conceit.

Fifth, since his livelihood depends on others when begging for food, he should reflect that his own body is like that of a beggar — for this reason, he can subdue conceit.

Sixth, though the food he obtains is despised by others, he feels no weariness because of begging for alms — for this reason, he can subdue conceit.

Seventh, he makes offerings to his venerable Ācārya, regarding him as a field of merit — for this reason, he can subdue conceit.

Eighth, he maintains dignified deportment and conducts himself according to the rules, wishing to bring joy to all who practice the pure life when they see him — for this reason, he can subdue conceit.

Ninth, he forms the Vow: 'The Buddha-Dharma that I have not yet attained, may I attain it' — for this reason, he can subdue conceit.

Tenth, he can constantly practice Patience toward all beings who are angry or harmful — for this reason, he can subdue conceit.

Good man, a Bodhisattva who accomplishes these ten qualities can subdue conceit."

"Furthermore, good sir, a bodhisattva who accomplishes ten qualities can attain pure faith. What are the ten? First, because of fully complete causes and conditions from planting wholesome roots in past lives, they are born with merit and virtue. Second, they attain Right View without relying on a teacher's instruction. Third, they abandon false and flattering conduct and attain complete joyful intention. Fourth, being free of crookedness, they attain a straightforward mind. Fifth, because of sharp faculties, they attain complete wisdom. Sixth, because their pure mind flows in uninterrupted continuity, they can abandon the hindrance of sleep. Seventh, they abandon bad friends and rely on good friends. Eighth, they seek wholesome teachings without giving rise to arrogance. Ninth, they expound the true Dharma without inverted grasping. Tenth, through vast faith they can know the Tathāgata's vast majestic power. Good sir, a bodhisattva who accomplishes these ten qualities attains a mind of pure faith."

Zhigaibodhisattva said to the Buddha: "World-Honored One, regarding the Tathagata's vast majestic virtue, I wish to hear even a small portion of its meaning!"

The Buddha said, "Good man, listen carefully and bear it well in mind. I will now explain to you a small portion of the Tathagata's vast and majestic virtue."

Zhigaibo said to the Buddha: "Excellent, World-Honored One! We joyfully wish to hear it!"

"Good sir, the Tathagata has perfected great loving-kindness equally, extending it universally to all sentient beings. When the Tathagata arouses great loving-kindness toward a single sentient being, it is no different from that toward all sentient beings. Though the Tathagata's great loving-kindness pervades the realm of sentient beings and fills the realm of space, the limit of this great loving-kindness can never be found.

"Good sir, the Tathagata has perfected great compassion, which is not shared with any shravakas, pratyekabuddhas, or bodhisattvas. When the Tathagata arouses great compassion toward a single sentient being, it is no different from that toward all sentient beings.

"Good sir, the Tathagata has perfected inexhaustible teaching. Throughout immeasurable kalpas and immeasurable asankhyeyas, with different names and expressions and different principles and meanings, he can expound the teachings all at once for all sentient beings, and yet the Dharma spoken by the Buddha is never exhausted.

"Good sir, the Tathagata has perfected immeasurable skills in answering questions and resolving difficulties. Good sir, even if all sentient beings—as many as are counted among sentient beings—were to question the Buddha simultaneously, each with different names, phrases, and expressions, the Tathagata could answer and resolve them all in a single kshana, a single lava, or a single muhurta, without ever being exhausted.

"Good sir, the Tathagata has perfected the realm of meditative absorption and attained unobstructed mastery. Good sir, even if all sentient beings were to dwell at the stage of the ten bodhisattva grounds, and such bodhisattvas were all at once to enter immeasurable hundreds of thousands of samadhis, and entering thus for immeasurable hundreds of thousands of kalpas, each entering a different meditative absorption, they still could not know the limit of the Buddha's samadhi and the realm of his activity.

"Good sir, the Tathagata has perfected immeasurable physical forms. If there are sentient beings who should be taught by means of the Tathagata's physical form, the Tathagata can, in a single kshana, a single lava, or a single muhurta, manifest before each of those sentient beings the corresponding appearance of the Tathagata's physical form. If there are sentient beings who should see the physical forms of various kinds of sentient beings, the Tathagata can, in a single kshana, a single lava, or a single muhurta, manifest before each of those sentient beings the physical forms of various kinds of sentient beings.

"Good sir, the range of objects perceived by the Tathagata's eye is immeasurable in kind. Countless sentient beings whom the celestial eye sees but the fleshly eye cannot see—sentient beings of such kinds, filling worlds beyond number and beyond reckoning, the World-Honored One sees them all just as they are, as clearly as an amalaka fruit in the palm of his hand. Good sir, the range of objects perceived by the Tathagata's ear is immeasurable in kind. As was said before, in immeasurable, boundless worlds filled with sentient beings—if all the sentient beings in those worlds were to utter sounds at the same moment, within a single instant, a single lava, a single muhurta, and those sounds should differ in tone, inflection, and the size of the words spoken—the Tathagata hears each sound in its own distinct way and understands them all. Good sir, the Tathagata has accomplished noble wisdom that is inexhaustible and immeasurable, like space itself. Good sir, all living beings throughout the realm of sentient beings each form their own plans and each think their own thoughts, performing various kinds of karma. In a single instant, a single lava, a single muhurta, the Tathagata understands completely: these sentient beings plan in such a way, think in such a way, create such karma, and receive such results. With unobstructed wisdom, the Tathagata fully understands the karma and its fruits across the three times for all those sentient beings. Why? Because the Tathagata constantly dwells in samahita. Why? Because the Tathagata's mindfulness never fails, his faculties are never scattered, and his mind never wanders. Why? Good sir, because the Tathagata dwells in stillness, profound stillness, utter stillness, and has cut off all afflictions. Good sir, if sentient beings have afflictions, their minds wander and scatter, and they cannot attain those samadhis. The Tathagata is free of those stains of affliction; he gives rise to untainted wisdom, realizes the self-mastery and equality of all dharmas, and comprehends the entire range of all samadhis and samapattis. Good sir, in all four of the Tathagata's bodily postures, in each one he dwells in samadhi—even when the Tathagata enters nirvana, he dwells in samadhi for all that time; how much more so for even a brief moment, when he is never without concentration! Good sir, the Tathagata has accumulated provisions over immeasurable kalpas, and because of this the Tathagata constantly dwells in samahita. Good sir, the Tathagata cannot be measured, cannot be conceived, cannot be calculated!"

Zhigaizhang Bodhisattva said to the Buddha: "No, World-Honored One. Because the Tathagata attained it by accumulating provisions of merit over three asamkheya kalpas."

The Buddha said: "Good man, over immeasurable kalpas I accumulated the provisions for enlightenment and attained the inconceivable realm of the Tathagata—it was not attained merely through those three asamkhya kalpas. Only after a bodhisattva has awakened to and understood the equality of the nature of all dharmas does he enter into the count of those three asamkhya kalpas—not at the initial arising of the aspiration."

The Bodhisattva Zhigai said: "If sentient beings hear of the Tathagata's great majestic virtue, they can give rise to pure faith, joy, and delight. World-Honored One, those sentient beings should be known as ones who possess merit, who do good deeds, and who have cut off karmic obstacles. If they give rise to faith and understanding, they are already drawing near to Enlightenment—how much more so if, having heard it, they receive and uphold it, read and recite it, thoroughly master it, and widely explain it to others! World-Honored One, such sentient beings will before long be capable of accomplishing the Tathagata's majestic virtue."

The Buddha said: "So it is, so it is! Good man, these sentient beings will be embraced by countless Buddhas, will be able to serve countless Buddhas, and will plant roots of goodness. If a good man or good woman is able to hear of the Tathagata's vast and mighty virtue, they should never give rise to hesitation or doubt. If they are able to joyfully contemplate the Tathagata's mighty virtue with a delighted mind, with a pure heart and resolute understanding, put on fresh, clean clothes, make offerings in accordance with the Dharma, and for seven days and seven nights focus their thoughts single-mindedly without distraction, then once the seven days and seven nights are complete, on that very night they will see the Tathagata. If the practices they perform are not complete, then at the time of death their mind will not be scattered, and the Tathagata will appear before them and remain there."