菩薩地利益內外品第四
Chapter 4: Benefits Within and Without
「菩薩摩訶薩發菩提心，云何名為菩提之行？菩薩若於此彼之處，若學若教皆為阿耨多羅三藐三菩提，謂戒聞思惟是名菩提行。菩薩摩訶薩於何處學？學有七處。何等為七？一者內義；二者外義；三者真實義；四者不可思議義；五者調眾生義；六者自熟佛法義；七者得阿耨多羅三藐三菩提。是名為七。云何內義？內義有十。何等為十？一者真實義；二者為他義；三者調伏義；四者安隱義；五者快樂義；六者因義；七者果義；八者現在義；九者他世義；十者畢竟義。菩薩摩訶薩為他事故，是名內義。真實義者，知煩惱性及對治門，以己樂具施於眾生，志常修集無上正道；凡所求索以安眾生，既得財物心無貪悋，能以供養佛法眾僧父母師長；於千萬里求佛經典及菩薩藏，既得法已廣令流布不生祕悋；雖解深義不生高心，為生天上說持戒利、為轉輪王說布施德、為二乘道說修三昧、為得世間大果報故教令供養佛法僧寶廣修福業、為貪心者而說貪事、為欺誑者說欺誑事、為非法人而作僮僕。菩薩摩訶薩作是事已，是名真實義。菩薩摩訶薩所有自利悉為眾生，是名他義。菩薩摩訶薩凡所演說，悉為破壞眾邪異見，謂無因果破戒之人不見過故，為說種種毀禁之過，為破三惡而演說法；若有退禪及善法者，為不退故而為說法，為欲增長諸善法故而為說法；欲令眾生得自在故而為說法，欲令十方世界眾生得善神足而為說法，是名調伏義。內義者名為外義，外義者亦名內義；內外義者名調伏義，調伏義者亦名內外義。如來十力、四無所畏、十八不共法、大悲、三念處、五智、三昧，是名真實義。真實義者名內外義。內外義者有二種。何等為二？一者自調；二者調他。菩薩摩訶薩善知方便，是名調伏義。菩薩所行一切善行，名調伏義。云何復名內外義？內外義者有五事。何等為五？一者淨於他身；二者長他善法；三者現在利益；四者他世利益；五者壞他煩惱。若菩薩摩訶薩隨所修善若多若少，以教眾生同己所得，是名調伏義。菩薩摩訶薩既自安隱，復己安隱施於眾生，所謂若出世及以世間、若欲界若禪定，是名安隱義。安隱義者亦名內外義，亦名調伏義，亦名真實義。菩薩摩訶薩內外義者，有現在樂非他世樂、有他世樂非現在樂、有現在他世樂、有非現在非他世樂。內外義者復有四種，有人受法現世受樂他世受苦、有人受法現世受苦他世受樂、有人受法現世受樂他世亦樂、有人受法現在受苦他世亦苦。菩薩摩訶薩若說涅槃及大涅槃八聖道分三十七品，說世間道出世間道，是名安隱義。安隱義者名內外義，內外義者名為正義，正義者名無上義、無勝義、安隱義、常樂義。菩薩摩訶薩受常樂者，能作內外義、正義、調義、安隱義。云何名快樂義？快樂義者有五種。何等為五？一者因樂；二者受樂；三者斷受樂；四者遠離樂；五者菩提樂。云何因樂？因內外觸，因觸因緣故有受樂，是名因樂。因行善法得他世樂，是名因樂。云何受樂？從因因緣，身得增長、心得安隱，是名受樂。受樂者有二種。何等為二？一者有漏；二者無漏。無漏有二種：一者學地；二者無學。有漏有三：欲界、色界、無色界。三有有內外入，故有六觸。六觸有二：一者身樂；二者心樂。五識共行名為身樂，意識共行名為心樂。修集聖道斷諸受故，道德增長無有諸受，名斷受樂。永離煩惱身心無患，名遠離樂。受常樂故，名菩提樂。或有說言：無想定者名為斷樂。是義不然。何以故？不斷受故。遠離樂者有四種：一者出家樂；二者寂靜樂；三者斷樂；四者菩提樂。世間之人多有憂苦，永斷是苦名出家樂。斷欲界貪名寂靜樂，永斷煩惱名為斷樂，受常樂故名菩提樂。菩薩常能施眾生樂，名菩提樂。菩薩摩訶薩自受常樂，轉施眾生，名菩提樂。何故名因樂？是樂因故名為因樂，不名受樂。受樂者，不名因樂，名為性樂。斷樂者，不名因樂、不名受樂，以斷多樂故名為斷樂。遠離樂者，不名因樂、不名受樂、不名斷樂，以觀生死眾過患故，名智慧樂。菩提樂者，不名因樂、不名受樂、不名斷樂、不名離樂，無邊常故名菩提樂、名無勝樂、名無邊樂、名無上樂，亦名常樂、名寂靜樂。菩薩摩訶薩能以如是五種之樂施於眾生，是名因義。菩薩摩訶薩常壞眾生諸惡之業示以正業，以正業故得無上道，是名因義。菩薩摩訶薩為眾生故受大苦惱，以受苦故能調眾生，是名因義。菩薩摩訶薩觀察善惡，能示眾生善惡之事，以開示故得大智慧，得智慧故能壞大惡，是名因義。
When a great bodhisattva awakens the bodhi mind, what is meant by the practice of bodhi? If a bodhisattva, in this situation or that one, studies or teaches, all of it is for the sake of anuttara-samyak-saṃbodhi (unsurpassed, perfect enlightenment). This study of precepts, listening, and reflection is called the practice of bodhi. Where does a great bodhisattva study? There are seven aspects of study. What are these seven? 1) The meaning of inner truth. 2) The meaning of outer truth. 3) The meaning of ultimate reality. 4) The meaning of the inconceivable. 5) The meaning of guiding beings. 6) The meaning of ripening one's own qualities for enlightenment. 7) The meaning of attaining anuttara-samyak-saṃbodhi. These are the seven.
What is the meaning of inner truth? The meaning of inner truth has ten aspects. What are these ten? 1) Ultimate reality. 2) The benefit of others. 3) Taming and training. 4) Peace and security. 5) Well-being and happiness. 6) The cause. 7) The result. 8) The present life. 9) The future life. 10) The ultimate goal. A great bodhisattva acts for the sake of others; this is the meaning of inner truth.
"Ultimate reality" means understanding the nature of afflictions and the methods to counter them, giving away one's own enjoyments to beings, constantly cultivating the unsurpassed path, always seeking what will bring peace to beings, being free from greed and attachment when acquiring wealth, and using it to make offerings to the Buddha, Dharma, Saṅgha, parents, and teachers. It means traveling thousands of miles to seek the Buddha's scriptures and the bodhisattva treasury, and once attained, spreading them widely without stinginess. It means not becoming arrogant even when understanding profound truths. For the sake of those who seek birth in heaven, it means explaining the benefits of keeping precepts. For those who seek to be wheel-turning kings, it means explaining the virtue of generosity. For those who follow the paths of the two vehicles (Śrāvaka and Pratyekabuddha), it means explaining the cultivation of meditation. To help beings achieve great worldly rewards, it means teaching them to make offerings to the Triple Gem and broadly cultivate merit. For the greedy, it means explaining the nature of greed. For the deceptive, it means explaining the nature of deception. For those whose actions are not in accord with the Dharma, it means acting as their servant.
When a great bodhisattva does these things, this is called the meaning of ultimate reality.
The great bodhisattva's entire self-benefit is dedicated to beings; this is called "the benefit of others."
Everything a great bodhisattva teaches is aimed at destroying all heretical views. For example, because those who deny cause and effect or who break precepts do not see their own faults, the bodhisattva explains the various consequences of violating precepts. They teach the Dharma to destroy the three lower realms. For those who have lost concentration or wholesome qualities, they teach to help them regain them. To increase all wholesome qualities, they teach. To grant beings freedom, they teach. To help beings in the ten directions attain the spiritual foundation of well-being, they teach. This is called the meaning of taming and training.
The meaning of inner truth is called the meaning of outer truth; the meaning of outer truth is also called the meaning of inner truth. The meaning of inner-outer truth is called the meaning of taming and training; the meaning of taming and training is also called the meaning of inner-outer truth. The Tathāgata's ten powers, four fearlessnesses, eighteen unique qualities, great compassion, three mindfulnesses, five wisdoms, and meditations: these are called the meaning of ultimate reality. The meaning of ultimate reality is called the meaning of inner-outer truth.
The meaning of inner-outer truth has two aspects. What are they? 1) Self-discipline. 2) Disciplining others. A great bodhisattva skillfully knows the appropriate methods; this is called the meaning of taming and training. All the wholesome actions a bodhisattva undertakes are called the meaning of taming and training.
What is also meant by the meaning of inner-outer truth? The meaning of inner-outer truth consists of five matters. What are these five? 1) Purifying the personal state of others. 2) Increasing others' wholesome qualities. 3) Bringing benefit in the present life. 4) Bringing benefit in the future life. 5) Destroying others' afflictions. If a great bodhisattva, with whatever wholesome deeds they have cultivated, great or small, teaches beings so they share the same attainment, this is called the meaning of taming and training.
A great bodhisattva, having found peace and security themselves, then gives that peace and security to beings. This peace and security can be transcendent or worldly, belonging to the desire realm or to meditative absorption. This is called the meaning of peace and security. The meaning of peace and security is also called the meaning of inner-outer truth, also the meaning of taming and training, and also the meaning of ultimate reality.
Regarding the meaning of inner-outer truth for a great bodhisattva, there is happiness in the present life that is not happiness in the future life; there is happiness in the future life that is not happiness in the present life; there is happiness in both the present and future lives; and there is happiness that is neither in the present nor the future life.
The meaning of inner-outer truth also has four types of people: some who embrace the Dharma experience happiness in the present life but suffering in the future; some experience suffering now but happiness later; some experience happiness in both; some experience suffering in both.
If a great bodhisattva speaks of nirvāṇa, great nirvāṇa, the Noble Eightfold Path, and the thirty-seven aids to enlightenment, and explains the worldly path and the transcendent path, this is called the meaning of peace and security.
The meaning of peace and security is called the meaning of inner-outer truth. The meaning of inner-outer truth is called the correct meaning. The correct meaning is called the unsurpassed meaning, the unexcelled meaning, the meaning of peace and security, and the meaning of constant happiness. A great bodhisattva who experiences constant happiness can realize the meanings of inner-outer truth, correctness, taming and training, and peace and security.
What is called the meaning of well-being and happiness? The meaning of well-being and happiness has five aspects. What are these five? 1) The happiness of the cause. 2) The happiness of experience. 3) The happiness of cutting off experience. 4) The happiness of liberation. 5) The happiness of bodhi (enlightenment).
What is the happiness of the cause? Through internal and external contact (touch), feeling arises. This feeling of happiness, dependent on contact, is called the happiness of cause. Also, because one performs wholesome actions, one attains happiness in a future life; this is also called the happiness of cause.
What is the happiness of experience? Due to the causes and conditions of contact, the body grows and the mind finds peace. This is called the happiness of experience. The happiness of experience has two types. What are they? 1) Conditioned (with defilements). 2) Unconditioned (without defilements). The unconditioned has two types: the learning stage and the stage beyond learning. The conditioned has three: the desire realm, the form realm, and the formless realm. Because these three realms of existence have internal and external sense bases, there are six types of contact. These six types of contact have two aspects: bodily happiness and mental happiness. Happiness arising from the five sense consciousnesses is called bodily happiness; happiness arising from the mental consciousness is called mental happiness.
Because one cultivates the noble path and cuts off all feelings, one's spiritual qualities grow, and one is free from all feelings. This happiness of freedom from feeling is called the happiness of cutting off experience.
Permanently free from afflictions, with body and mind free from affliction, this is called the happiness of liberation.
Because one experiences constant happiness, it is called the happiness of enlightenment. Some might say the state of non-conceptuality (the meditation of no-thought) is the happiness of cutting off. This is incorrect. Why? Because it does not truly cut off feeling.
The happiness of liberation has four types: 1) The happiness of renunciation (leaving home). 2) The happiness of stillness (tranquility). 3) The happiness of cessation (cutting off). 4) The happiness of enlightenment. Ordinary people have much sorrow and suffering. Permanently cutting off this suffering is called the happiness of renunciation. Cutting off attachment to the desire realm is the happiness of stillness. Permanently eradicating all afflictions is the happiness of cessation. Experiencing constant happiness is the happiness of enlightenment.
A bodhisattva is constantly able to give happiness to beings; this is called the happiness of enlightenment. A great bodhisattva, experiencing constant happiness themselves, transfers it to beings; this is called the happiness of enlightenment.
Why is it called the happiness of the cause? Because it is the cause of happiness, it is called the happiness of the cause, not the happiness of experience. The happiness of experience, not being caused by something else, is called the happiness of inherent nature. The happiness of cessation is not called the happiness of the cause, nor the happiness of experience; because it puts an end to many forms of happiness, it is called the happiness of cessation. The happiness of liberation is not the happiness of the cause, nor the happiness of experience, nor the happiness of cessation; because it observes the many faults of saṃsāra (the cycle of birth and death), it is called the happiness of wisdom. The happiness of enlightenment is not the happiness of the cause, nor the happiness of experience, nor the happiness of cessation, nor the happiness of liberation. Because it is limitless and eternal, it is called the happiness of enlightenment, the unexcelled happiness, the limitless happiness, the unsurpassed happiness. It is also called constant happiness and the happiness of stillness.
A great bodhisattva can give these five types of happiness to beings. This is called the meaning of cause.
A great bodhisattva constantly destroys beings' unwholesome karma and shows them the right course of action. Through right action, they attain the unsurpassed path. This is called the meaning of cause.
A great bodhisattva endures great suffering for the sake of beings. Through this endurance, they can tame beings. This is called the meaning of cause.
A great bodhisattva observes good and evil and can show beings wholesome and unwholesome matters. Through this teaching, they attain great wisdom. Through wisdom, they can destroy great evil. This is called the meaning of cause.
「菩薩摩訶薩因智慧故行六波羅蜜，乃至得阿耨多羅三藐三菩提，是名果義。菩薩摩訶薩以壞貪心，壞貪心故能施眾生五種之樂，而諸眾生得是樂故，名為果義。菩薩摩訶薩憐愍眾生，欲令一切同已受樂，是名內外義。內外義者有三種，因亦三種、果亦三種：報因報果；福因福果；智因智果。云何名報？報有八種。何等為八？一者長壽；二者受身完具；三者得上種姓；四者得自在；五者言語微妙；六者得男子身；七者得大力；八者無能勝者。是名為八。菩薩摩訶薩修集慈心故得長壽，是名因報。菩薩摩訶薩樂以衣食房舍臥具病瘦醫藥施於眾生，是故獲得具足之身。菩薩摩訶薩破憍慢心，供養恭敬父母師長有德之人，是故獲得上族種姓。菩薩摩訶薩隨法而行破於非法，是故獲得自在無礙。菩薩真實不欺眾生，是故獲得言語微妙。菩薩摩訶薩常呵五欲，是故獲得男子之身。菩薩摩訶薩常樂供養佛法僧寶，是故其身獲得大力。菩薩摩訶薩常能教化一切眾生供養三寶，是故能得無能勝者，是名果報。不害眾生，命得增長，是名報因。樂以衣食房舍臥具病瘦醫藥施於眾生，是故菩薩得具足身。能破眾生所有憍慢，故得上姓。能除眾生貧窮困苦，故得自在。能壞眾生妄語兩舌惡口無義語，故得妙語。讚歎男身呵責女身，以是二因得生人中受男子身。又復遠離非法欲故，得男子身。菩薩摩訶薩以清淨食施於眾生，見危懼者能為救解，是故其身獲得大力。受持正法讀誦解說，是故能得無能勝者。是為報有八種。如是八種，因三事故而得增長。何等為三？一者心淨；二者莊嚴淨；三者福田淨。菩薩摩訶薩至心專求阿耨多羅三藐三菩提，是名心淨。供養同學同法同師，是名心淨。若見若聞同學同法，心生歡喜，是名心淨。修集菩提助道之事，常樂受持書寫讀誦菩提法藏，復以此法轉化眾生；若有不受，心不憂悔亦不休息，是名莊嚴淨。以此二淨名福田淨。云何菩薩報果？菩薩長壽名為報果。菩薩何故求於長壽？菩薩得是壽命長故，經無量世修集善法為自利利他，是故菩薩求於長壽，是名報果。菩薩何故求身具足？菩薩得是身具足故，眾生樂見愛敬歡喜，以歡喜故易得受化，是故菩薩求具足身，是名報果。菩薩何故求上種姓？上種姓故常為眾生之所恭敬，以恭敬故信受其語，或為姓故、或為利故、或為畏故復受其語，是故菩薩求上種姓，是名報果。菩薩何故求於自在？得自在故則能教化無量眾生，具足成就檀波羅蜜，是故菩薩求於自在是名報果。菩薩何故求微妙語？妙語者，菩薩所出言辭眾生樂聞，同法同義同行同師，常能教化令其調伏，是名報果。菩薩何故求於男子身？男子之身乃是一切善法之器，堪忍眾苦能觀法界，於四眾中無所畏難，於時於義能疾了知，隨有所至無所罣礙，是故菩薩求男子身，是名報果。菩薩何故求於大力？菩薩成就是大力者，則能修行一切善法，能懃精進救拔眾生煩惱諸苦，是故菩薩求於大力，是名報果。菩薩何故求於無勝？菩薩若得是無勝者，則能惠施一切眾生所須之物，以是因緣能令眾生樂見聞法信受其語，是故菩薩求於無勝，是名報果。是八報果菩薩具者，則能長養無上佛法、利益眾生，則見佛道如觀掌中菴摩勒果。菩薩雖復具足成就如是八果，若不能化無量眾生令調伏者，則不能得阿耨多羅三藐三菩提。雖復教化令其調伏，若不具足如是八果，亦不能得阿耨多羅三藐三菩提。菩薩摩訶薩成就具足如是八果，以三乘法教化眾生，自得阿耨多羅三藐三菩提。菩薩摩訶薩所以具足如是八果，為欲教化調伏眾生，名內外義；具八果者，名為果義。報因報果亦名果義。云何為福？云何為智？三波羅蜜，所謂檀那、尸羅、羼提，是名福德。般若波羅蜜，是名智慧。餘二波羅蜜，亦名福因亦名智因。若懃精進修集禪定，具足成就慈悲喜捨，以是四等因緣力故獲得自在，是名福因。若懃精進修集三昧，深觀五陰諸入諸界，觀苦實苦、觀集實集、觀滅實滅、觀道實道、觀實非實、觀善非善、觀法非法、觀上觀下、觀白觀黑、觀十二緣，是名智因。若懃精進修集一心，樂憙惠施、樂持禁戒、樂修忍辱，是名福因。若懃精進修集一心，樂聞受持書寫讀誦解說菩薩祕藏經典，以是多聞因緣力故得大智慧，而能分別法界，分別法界是名智果。菩薩福因亦因亦果，菩薩智因亦因亦果，菩薩福因亦福亦智，菩薩智因亦智亦福，是故菩薩福因有六、智因亦六。何等為六？謂六波羅蜜。云何名為福因智因？福因智因有三種。何等為三？一者信心；二者發心；三者親近善友。是為三福因。智因復有二種：一者善；二者不善。若近惡友修集邪道行施定慧，名不善福；破壞如是不善福慧，是名善福。若無信心及以發心，不親善友，終不能得福德智慧。若言遠離如是三事得福慧者，無有是處。是名福德因、智慧因。云何名為福果智果？菩薩摩訶薩成就如是具足福德，不為生死之所沾污，是名為果。菩薩成就具足智慧，遠離惡道、修集善道，是名為果。菩薩摩訶薩成就具足如是二事，教化眾生成阿耨多羅三藐三菩提，是名為果。四無量心亦是菩薩福果智果。菩薩摩訶薩若報因若報果，是名福德福德因福德果，亦名智慧智慧因智慧果。若有說言是二法中若離一法得阿耨多羅三藐三菩提者，無有是處，是名果義。果義者名內外義。云何現在義？若菩薩摩訶薩遍學一切世間諸事，以遍知故得大自在，得自在故能化眾生，眾生受已修集善法，是名現在義。若菩薩摩訶薩退失善法修集三昧，以修定故還得善法，是名現在義。若菩薩摩訶薩客塵煩惱故造作眾罪，作已深觀定當得果，即生悔心慚愧不作現壞惡業，是名現在義。若以惡業因緣力故，或為他罵或瞋恚打身受楚毒，名現在義。若菩薩摩訶薩修集禪定，以是因緣身受安樂，是名現在義。若菩薩摩訶薩身得自在常樂我淨，是名現在義。若菩薩摩訶薩修八聖道，以是因緣獲得涅槃，是名現在義。如菩薩，眾生亦爾。云何他世義？以現因緣受他世身，是名他世義。現在他世義是名內外義。云何為畢竟義？欲界福德非畢竟義，色無色界世間福德雖得自在非畢竟義。如諸菩薩修八聖道獲得涅槃，其身無礙無有邊際，善法無量名畢竟義。畢竟有三事。何等為三？一者性畢竟；二者退畢竟；三者報盡畢竟。不畢竟亦爾。性畢竟者是名涅槃性，不畢竟名有為法；退畢竟者名聲聞緣覺所修八道，不退畢竟者名阿毘跋致；報盡畢竟者世間所有福德果報，報不盡畢竟者謂無上道果。是名十義。菩薩摩訶薩常應修集教化眾生，如過去世諸菩薩學，現在未來亦復如是。若菩薩摩訶薩不能修學是十法者，則不能得菩薩禁戒。」
A Great Being (Bodhisattva Mahasattva) practices the Six Perfections because of wisdom, and ultimately achieves Supreme Enlightenment. This is called the meaning of "result."
A Great Being destroys greed; because of this, they are able to give living beings five kinds of happiness. When beings attain this happiness, it is also called the meaning of "result."
A Great Being is compassionate toward all beings, wanting everyone to share the same happiness they experience. This is called the meaning of "inner and outer."
The meaning of "inner and outer" has three aspects: cause has three, and result has three: causes of karmic reward and karmic results, causes of merit and results of merit, causes of wisdom and results of wisdom.
What is meant by "karmic reward?" There are eight kinds: 1. Long life. 2. A fully complete physical body. 3. Being born into a high family lineage. 4. Freedom and independence. 5. Speech that is subtle and refined. 6. Being born as a male. 7. Great strength. 8. Invincibility.
These are the eight.
Because a Great Being cultivates a loving mind, they attain long life. This is called "cause and result." Because a Great Being delights in giving clothing, food, shelter, bedding, and medicine to the sick, they attain a perfect body. Because a Great Being destroys arrogance and respects, serves, and honors their parents, teachers, elders, and virtuous people, they are born into a high family. Because a Great Being follows the Dharma and rejects what is unlawful, they attain freedom without obstruction. Because a Great Being is truthful and never deceives others, they attain subtle speech. Because a Great Being constantly criticizes the five sense desires, they are born as a male. Because a Great Being delights in making offerings to the Buddha, Dharma, and Sangha, they attain great physical strength. Because a Great Being constantly teaches all beings to make offerings to the Three Jewels, they become invincible. These are called "results of karmic reward."
Not harming living beings causes life to increase. This is called the "cause of karmic reward." Delighting in giving clothing, food, shelter, bedding, and medicine to the sick is why a Bodhisattva attains a complete body. Breaking the arrogance of beings is why they attain a high lineage. Eliminating the poverty and suffering of beings is why they attain freedom. Destroying lying, divisive speech, harsh words, and meaningless talk in beings is why they attain elegant speech. Praising the male body and criticizing the female body are two causes for being born as a male among humans. Also, avoiding unlawful desires is why they are born male. With pure food, a Bodhisattva gives to beings, and rescues those who are fearful or in danger. This is why they attain great strength. Upholding, reciting, and explaining the true Dharma is why they become invincible. These are the eight kinds of karmic reward.
These eight kinds grow through three factors: 1. A pure mind. 2. Pure adornment (spiritual cultivation). 3. A pure field of merit.
A Bodhisattva who wholeheartedly and single-mindedly seeks Supreme Enlightenment is said to have a "pure mind." Honoring and serving fellow students, fellow practitioners of the same Dharma, and fellow teachers is a "pure mind." Seeing or hearing about such fellow practitioners and feeling joy is a "pure mind." Cultivating all practices that aid enlightenment, delighting in upholding, writing, reciting, and explaining the treasury of Bodhi teachings, and then using these teachings to transform others—without becoming discouraged or stopping even if they are not accepted—this is "pure adornment." The combination of these two is called a "pure field of merit."
What is a Bodhisattva's karmic result regarding long life? A Bodhisattva's long life is called a "karmic result." Why does a Bodhisattva seek long life? Because with a long life, they can cultivate good deeds for countless lifetimes to benefit themselves and others. Therefore, a Bodhisattva seeks long life. This is a karmic result.
Why does a Bodhisattva seek a complete body? Because with a perfect body, beings are happy to see them, and they feel love and respect. In that joy, beings are easily taught and transformed. Therefore, they seek a perfect body. This is a karmic result.
Why does a Bodhisattva seek a high family? Because of a high birth, beings always respect them. Because they are respected, beings accept their words. Whether out of respect for their lineage, for personal benefit, or out of fear, beings listen. Therefore, a Bodhisattva seeks a high family. This is a karmic result.
Why does a Bodhisattva seek freedom? With freedom, they can teach and transform countless beings, fully perfecting the perfection of giving (Dana Paramita). Therefore, they seek freedom. This is a karmic result.
Why does a Bodhisattva seek subtle speech? Because beings delight in hearing a Bodhisattva's subtle words. They share the same Dharma, meaning, practice, and teacher. They are constantly able to teach and tame beings. This is a karmic result.
Why does a Bodhisattva seek the male body? The male body is a vessel for all good Dharma. It is able to endure suffering and contemplate the nature of reality. Among the fourfold assembly, there is no fear or difficulty. In matters of time and meaning, it can quickly understand. Wherever it goes, there is no obstacle. Therefore, a Bodhisattva seeks the male body. This is a karmic result.
Why does a Bodhisattva seek great strength? With great strength, a Bodhisattva can practice all good Dharmas, diligently strive, and rescue beings from their afflictions and suffering. Therefore, they seek great strength. This is a karmic result.
Why does a Bodhisattva seek invincibility? If a Bodhisattva is invincible, they can freely give all beings what they need. Because of this, beings delight in seeing them, hearing the Dharma, and accepting their words. Therefore, a Bodhisattva seeks invincibility. This is a karmic result.
When a Bodhisattva possesses these eight karmic results, they can nurture the unsurpassed Buddha-Dharma and benefit beings. They will see the path to Buddhahood as clearly as a myrobalan fruit in the palm of their hand.
But even if a Bodhisattva fully possesses these eight results, if they cannot transform countless beings and bring them to harmony, they cannot achieve Supreme Enlightenment. And even if they can teach beings, if they do not possess these eight results, they also cannot achieve Supreme Enlightenment. A Great Being who fully possesses these eight results uses the three vehicles to teach beings and personally achieves Supreme Enlightenment. A Great Being perfects these eight results precisely in order to teach and tame living beings. This is called the meaning of "inner and outer." Possessing the eight results is called the meaning of "result." The causes and results of karmic reward are also called the meaning of "result."
What is merit? What is wisdom? Three Perfections—generosity, ethical discipline, and patience—are called merit. The Perfection of Wisdom is called wisdom. The other two Perfections (vigor and meditation) are considered both causes of merit and causes of wisdom. If one diligently cultivates meditative concentration, fully achieving loving-kindness, compassion, joy, and equanimity, through the power of these four immeasurable states they attain freedom. This is called a cause of merit. If one diligently cultivates meditative absorption, deeply observes the five aggregates, the sense bases, and the elements, sees suffering as suffering, the origin as the origin, cessation as cessation, and the path as the path; sees what is real and unreal, what is good and not good, what is Dharma and what is not Dharma; sees what is high and low, white and black; and contemplates the twelve links of dependent origination—this is called a cause of wisdom.
If one diligently cultivates single-mindedness, delights in generosity, delighting in keeping precepts, and delighting in patience, this is a cause of merit. If one diligently cultivates single-mindedness, delights in hearing, upholding, writing, reciting, and explaining the Bodhisattva's secret treasury of scriptures; through the power of extensive learning they attain great wisdom, and can discern the nature of reality. Discerning the nature of reality is called a "result of wisdom."
A Bodhisattva's cause of merit is both a cause and a result. A Bodhisattva's cause of wisdom is also both a cause and a result. A Bodhisattva's cause of merit is also both merit and wisdom. A Bodhisattva's cause of wisdom is also both wisdom and merit. Therefore, a Bodhisattva's causes of merit are six, and causes of wisdom are also six. What are these six? They are the Six Perfections.
What are called causes of merit and causes of wisdom? These causes have three types: 1. Faith. 2. Generating the resolve (Bodhicitta). 3. Associating with good spiritual friends.
These are the three causes of merit. Causes of wisdom have two types: beneficial and non-beneficial. If one associates with bad friends and cultivates wrong paths while practicing generosity, meditation, and wisdom, this is "non-beneficial merit." Destroying such non-beneficial merit and wisdom is called "beneficial merit." Without faith, generating resolve, and associating with good friends, one can never attain merit and wisdom. If someone says one can attain merit and wisdom by abandoning these three things, it is impossible.
These are called causes of merit and causes of wisdom.
What are called results of merit and results of wisdom? When a Great Being completes such perfect merit, they are not stained by the cycle of birth and death. This is called a result. When a Bodhisattva completes perfect wisdom, they leave behind the evil paths and cultivate the good path. This is called a result. When a Great Being fully accomplishes these two things and teaches beings to achieve Supreme Enlightenment, this is called a result. The four immeasurable states (loving-kindness, compassion, joy, equanimity) are also the Bodhisattva's results of merit and results of wisdom.
A Great Being's causes and results of karmic reward are called merit, causes of merit, and results of merit. They are also called wisdom, causes of wisdom, and results of wisdom. If someone says that either of these two things can be abandoned to attain Supreme Enlightenment, it is impossible. This is called the meaning of "result." The meaning of result is the meaning of "inner and outer."
What is the meaning of "the present life?" If a Bodhisattva thoroughly learns all worldly matters, through that complete knowledge they attain great freedom. With freedom, they can teach beings. Receiving the teaching, beings cultivate good Dharma. This is called the meaning of "the present life."
If a Bodhisattva loses good Dharma, but cultivates meditative concentration, through that concentration they regain the good Dharma. This is called the meaning of "the present life."
If a Bodhisattva, due to adventitious afflictions, commits various offenses, but afterwards deeply contemplates the certainty of karmic results, immediately feels remorse, shame, and refrains from acting, thereby destroying the bad karma in the present moment. This is called the meaning of "the present life."
If, due to the power of bad karma, one is cursed by others, beaten, or feels physical pain, this is called the meaning of "the present life."
If a Bodhisattva cultivates meditative concentration, and because of this, experiences physical ease and happiness, this is called the meaning of "the present life."
If a Bodhisattva attains freedom in the body, experiencing true permanence, bliss, self, and purity, this is called the meaning of "the present life."
If a Bodhisattva cultivates the Noble Eightfold Path, and because of this, attains Nirvana, this is called the meaning of "the present life." As it is for a Bodhisattva, so it is for all beings.
What is the meaning of "the next life?" Because of causes and conditions in the present life, one receives a body in the next life. This is called the meaning of "the next life." The meaning of the present and the next life together is called the meaning of "inner and outer."
What is the meaning of "the ultimate?" Merit in the desire realm is not ultimate. The worldly merit of the form and formless realms, though granting freedom, is not ultimate. When a Bodhisattva cultivates the Noble Eightfold Path and attains Nirvana, their body is unobstructed and limitless, and their good Dharma is immeasurable. This is called the ultimate.
The ultimate has three aspects: 1. Ultimate by nature (inherent). 2. Ultimate through non-decline (irreversible). 3. Ultimate through the exhaustibility of karmic reward.
The non-ultimate also has three corresponding aspects. "Ultimate by nature" refers to the nature of Nirvana; "non-ultimate by nature" refers to conditioned phenomena. "Ultimate through non-decline" refers to the Noble Eightfold Path as cultivated by Hearers and Solitary Realizers; "non-ultimate through decline" refers to the irreversible state (Avaivartika). "Ultimate through exhaustibility" refers to all meritorious karmic results in the world; "non-ultimate through inexhaustibility" refers to the fruit of the Unsurpassed Path.
These are called the Ten Meanings. A Great Being should constantly cultivate teaching and transforming beings, just as the Bodhisattvas of the past learned, and the present and future ones do likewise. If a Bodhisattva cannot study and practice these ten principles, they cannot obtain the Bodhisattva precepts.
菩薩善戒經卷第一
Sutra on the Bodhisattva Precepts, Volume 1