Chapter 38: On Bodhisattva Lion’s Roar (f)

Chapter Thirty-Eight:

On Bodhisattva Lion’s Roar (f)

Lion’s Roar said: "O World-Honoured One! You say in the sutra that vipasyana [insight meditation]

thoroughly crushes defilement. Why do we then need to practise samatha [calmness

meditation]?"

The Buddha said: "O good man! You may say that vipasyana thoroughly crushes out

defilement. But this is not so. Why not? When a person has Wisdom, there is no defilement;

when a person has defilement, there is no Wisdom. How can we say that vipasyana crushes

defilement? O good man! For example, when there is light, there is no gloom; when there is

gloom, there is no light. One cannot say that light destroys gloom. O good man! How can we

say that a person has Wisdom and defilement and that Wisdom destroys illusion? If there is not

[any defilement], there can be no destruction. O good man! If one says that Wisdom destroys

defilement, is this due to the arriving at Wisdom or non-arriving that there is this destruction?

If this destruction comes about through arrival [at Wisdom], at the first instant there must be

destruction. If there is no destruction at the first instant, there can be no destuction even on

later occasions. If destruction comes about at the first arrival, this is none but non-arriving.

How can one say that Wisdom destroys? If one says that both arriving and non-arriving destroy,

this makes no sense.

"Also, next, we might well say that vipasyana destroys defilement. Does this destuction

come about single-handedly or accompanied by some others? If it destroys on its own, why

should the Bodhisattva [bother to] practise the Noble Eightfold Path? If it destroys by being

accompanied by some others, this entails that there cannot be any destruction alone and singlehandedly.

If it cannot destroy alone and single-handedly, there can be no destruction even when

accompanied by some others. One who is blind cannot see things. Even when accompanied

by many blind persons, seeing is not possible. This is the case with vipasyana. O good man!

It is as with the nature of the hardness of the earth, of the nature of the heat of fire, of the

nature of the wetness of water, and of the nature of the movability of the wind. The nature

of the hardness of the earth down to the movability of the wind does not arise out of causal

relations. Its nature itself makes it be thus. Just as with the natures of the four elements, so

does it obtain with defilement. Its nature itself acts. If cut, how can we say that Wisdom cuts?

Due to this, we cannot say that vipasyana definitely destroys all defilements. O good man! The

nature of salt is salty. It makes other things taste salty [too]. The original nature of honey is

sweet. It truly makes other things sweet [too]. The original nature of water is wetness. It truly

makes other things wet [too]. You might say that the nature of Wisdom is extinction, so that

it can truly make things extinguished. But this is not so. Why not? If there is no quality of

the dharma of dying, how can Wisdom force it to die? You might say that just as the saltiness

of salt makes other things salty, so does Wisdom extinguish other things. But this is not so.

Why not? Because the nature of Wisdom dies moment after moment. If it dies moment after

moment, how can one say that it truly makes other things die? For this reason, the nature of

Wisdom does not destroy defilement.

"O good man! There are two extinctions in all things. One is extinction by nature, and

the other ultimate extinction. If there is extinction in the nature [of a thing], how can we say

that Wisdom extinguishes it? We might say that Wisdom truly extinguishes defilement, as in

the case of fire, which burns things. But this is not so. Why not? Because in the burning of

fire, there yet remains the smouldering of fire. If it is thus with Wisdom, there must be the

smouldering of the fire of Wisdom. When a hatchet cuts a tree, there remains the place where

the cutting has been done. When Wisdom cuts, what place do we see where the cutting has

been done? If Wisdom truly does [i.e. acts], what is there that we can truly see? If Wisdom

truly segregates defilement, such defilement must appear in other places also, as in the case of

the tirthikas who leave the six great castle-towns and appear in Kusinagara. If Wisdom does not

show itself in other places, we can know that Wisdom could not truly make away with it. O good

438 The Mahayana Mapaharinirvana Sutra

man! If the nature of all things is Void, who can cause things to be born or die? There is none

that causes a different thing to be born and there is none that causes a different thing to die. O

good man! As one practises meditation, one arrives at such right knowledge [“jnana”] and the

right view of life. That is why I say in the sutras that any bhiksu who practises meditation can

indeed see how the five skandhas appear and disappear. O good man! If one does not practise

meditation, one cannot clearly see how things obtain in the world. And how could one know of

what concerns the things of the supramundane world? If one does not have meditation, one can

fall over even on a flat place. The mind [eye] sees what is out of order; the mouth speaks what

is out of order; the ear hears what is different [from reality]; the mind understands what is out

of order. Desiring to body forth particular letters, the hand writes strange sentences; desiring

to take a particular path, the body walks a different path. One who practises samadhi gains

much benefit and attains unsurpassed Enlightenment.

"The Bodhisattva-mahasattva is perfect in two things and effects great benefit. One is

meditation, and the other is knowledge. O good man! When cutting a reed, a quick action cuts

it well. It is the same with the Bodhisattva-mahasattva, as he practises these two. O good man!

When one [wishes to] uproot a solid tree, things will go more easily if one first jolts it with one’s

hand. It is the same with the meditation and knowledge of the Bodhisattva. First, he jolts

through meditation, and then he uproots with knowledge. O good man! When washing dirty

clothes, one first washes with ash water, and then with clean water. If one does this, the clothes

become clean. It is also the same with the meditation and knowledge of the Bodhisattva. O good

man! The person first reads and recites, and later the meaning comes forth. It is the same with

the meditation and knowledge of the Bodhisattva. O good man! It is as with a valiant man who

first adorns his body with armour and a staff and then meets the enemy. The case is the same

with the meditation and knowledge of the Bodhisattva, too. O good man! For example, using

a melting pot and tongs, one can handle metal as one wills by turning, shaking, and melting it.

It is the same, too, with the meditation and knowledge of the Bodhisattva. O good man! For

example, a clear mirror reflects one’s face and form. It is the same, too, with the meditation and

knowledge of the Bodhisattva. O good man! This is as when one first flattens the ground and

then sows the seed, or when one first learns from the teacher and later thinks of the meaning.

It is also the same with the meditation and knowledge of the Bodhisattva. Because of this, as

the Bodhisattva-mahasattva practises these two things, he derives great gains. O good man!

The Bodhisattva-mahasattva practises these two things and adjusts his five sense-organs, and

bears all such sufferings as hunger and thirst, cold and heat, beatings, slander, or being bitten

by harmful animals and mosquitoes and gadflies. He always governs his mind; he will not have

any indolence and does not do unlawful things, due to benefiting others. He is not defiled by

illusions and does not get deluded by the various evil views of life. He always segregates himself

well from all evil notions, and it will not be long before he achieves unsurpassed Bodhi. O

good man! When the Bodhisattva-mahasattva practises these two things, the storms of the four

inversions cannot come on. This is as with Mount Sumeru, which does not shake even when the

winds blow in from the four directions. This applies to the case where one is not led astray by

the wrong-headed teachers, the tirthikas; it is as when the hanging ensign of Devendra cannot

easily be made to move. No twisted and strange arts can lure him. He is always blessed with

all-wonderful, first-grade peace and bliss, and he can understand well the deepest, undisclosed

doctrines of the Tathagata. Even when receiving a blissful [experience], he is not overjoyed and

is not worried even when he encounters suffering. All devas and people of the world respect and

praise him. “He sees clearly birth and death and what is not birth and death; he knows well

the Dharma world and the Dharma nature and the Law that the Eternal, Bliss, the Self, and

the Pure rule the body. This is the bliss of Great Nirvana”. O good man! His meditation is the

samadhi of the Void; his form of Wisdom is the desirelessness samadhi; his form of equanimity

is the formlessness samadhi. O good man! The Bodhisattva-mahasattva knows well the time

Chapter Thirty-Eight: On Bodhisattva Lion’s Roar (f) 439

for meditation, the time for Wisdom, and the time for equanimity; he knows well what is not

opportune. This is how the Bodhisattva practises well the Bodhi Way."

Lion’s Roar said: "O World-Honoured One! How does the Bodhisattva know when it is

the [right] time or not?" "O good man! The Bodhisattva-mahasattva may gain great arrogance

when he gets blessed with bliss, arrogance from delivering a sermon, or arrogance from effort,

or arrogance from understanding a [particular] meaning and in discussion, or arrogance from

befriending an evil friend, or arrogance from giving away what he highly values, or arrogance

from the good things and virtues of worldly nature, or arrogance from being respected by the

nobility of worldly life. Such is not a fit time for knowledge. He should then practise meditation

well. This is how the Bodhisattva knows the time and not the time. A Bodhisattva may well

make effort and yet not be able to arrive at the Bliss of Nirvana. Not gaining this, he feels

regret; or because of a dull nature, he may not be able to subdue all his five sense-organs. As all

defilements and illusions have full force, he may doubt and think that there is a weakening in

the observance of the moral precepts. Know that such a time is not good for meditation. One

should practise knowledge. This is how we say that the Bodhisattva knows well the time and

when is not the time.

"O good man! When the two phases of meditation and knowledge do not go [along]

in a pair, know that this is not the fit time to practise equanimity. When the two are in a

balanced state, know that this is the fit time to practise equanimity. This is the sense in which

we say that the Bodhisattva knows the time and when is not the time. O good man! When

the Bodhisattva experiences the rise of defilement and if he practises meditation and Wisdom,

know that this is not the time to practise equanimity. He should really read and recite, write

and copy and expound the 12 types of sutra, think of the Buddha, Dharma and Sangha, the

precepts, the heavens, and equanimity. This is where we say that we practise equanimity. O

good man! When the Bodhisattva practises these three phases of Dharma, he gains from this

the formlessness Nirvana."

Lion’s Roar said: "O World-Honoured One! When there are not the ten representational

phases, we call Great Nirvana formless. But why do we call it birthlessness, non going-out,

non-doing, a house, a sand-dune, the refuge, peace, extinction, Nirvana, quietude, non-sorrow

of all illnesses, and non-possession?"

The Buddha said: "O good man! As there are no causal relations, we say "birthlessness".

As it is not anything created, we say "non-going-out". As there is not any action of doing

[anything], we say "non-doing". As none of the five twisted views is allowed to get in, we say

"house". As it is segregated from the four madding floods, we say "sand-dune". As it adjusts

all beings, we say "refuge". As it crushes the robber-band of defilement, we say "peace". As

it burns out the fire of bondage, we say "extinction". As one becomes segregated from the

all-awakefulness of perception, we say "Nirvana". As one is away from noisy quarters, we say

"quietude". As one is away from the certitude of mortality, we say "sicklessness". As all is void,

we say "non-possession". O good man! When the Bodhisattva has this perception, he clearly

sees the Buddha-Nature."

Lion’s Roar said: "O World-Honoured One! How many kinds of things does

the Bodhisattva-mahasattva need to accomplish to arrive at formlessness Nirvana and

non-possession?" The Buddha said: "O good man! When the Bodhisattva-mahasattva

accomplishes ten things, he can truly arrive at formlessness Nirvana and non-possession. What

are the ten?

"First, he is perfect in faith. How is faith perfect? This is believing deeply that the

Buddha, Dharma and Sangha are Eternal, that all the Buddhas of the ten directions effect

expedients, and that beings and icchantikas all possess the Buddha-Nature. It is not believing

that the Tathagata is subject to birth, old age, illness, and death, that he has undergone

penance, and that Devadatta truly caused blood to flow from the Buddha’s body, that the

440 The Mahayana Mapaharinirvana Sutra

Tathagata ultimately enters Nirvana, and that Wonderful Dharma dies out. This is where we

say that the Bodhisattva is perfect in faith.

"Second, there is the perfection of pureness in the observance of the moral precepts. O

good man! There is a Bodhisattva who says that he is pure in observing the precepts. Although

he does not unite with a woman when he sees her, he yet at times jeers and mixes up and plays

with words. Such a Bodhisattva is perfect in the dharma of desire, destroys the purity of the

precepts, contaminates the pureness of pure actions, thus making the precepts become mixed

up in defilement. Hence, we cannot call him perfect in the pureness of the precepts.

"Also, there is a Bodhisattva who says that he is pure in the precepts. He does not

sexually connect with a woman and does not jeer or play with words. But with bars in between,

he listens to the sound of necklaces and ankle-ringlets and various other female sounds. Such a

Bodhisattva is fully garbed in the dharma of desire, violates the purity of the precepts, defiles

pure action, and makes the precepts contaminated and defiled, so that we cannot call such a

person one perfect in the pureness of the precepts.

"Also, there is a Bodhisattva who may well say that he is pure in the observation of the

precepts. Also, although he does not mix with females, play with words, or listen to [female]

sounds themselves, when he sees other men going after females or females going after men, he

gains greedy clinging. Such a Bodhisattva is fully garbed in the dharma of desire, violates the

purity of the precepts, defiles pure action, and makes the precepts mixed up and contaminated.

We cannot call such a person one perfect in the observance of the moral precepts.

"Also, there may be a Bodhisattva who might say that he is perfect in his observance of

the moral precepts. Also, although he does not mix with females, jeer, play with words, listen

to [female] sounds, or watch men and women chasing after each, he does things for birth in the

heavens and for being blessed with the pleasures of the five desires. Such a Bodhisattva is fully

garbed in desire, violates the purity of the precepts, defiles pure action, and contaminates and

defiles the precepts. This cannot be called perfect observance of the pure precepts.

"O good man! There might be a Bodhisattva who is pure in upholding the precepts.

And yet he does not do so for the sake of sila, for the sake of silaparamita, nor for beings, nor

for profit, nor for Bodhi, nor for Nirvana, and nor for [becoming a] sravaka or pratyekabuddha.

He only observes the precepts for the supreme “Paramartha-satya” [Ultimate Reality]. O good

man! This is what we call perfection in the purity of the precepts of a Bodhisattva.

"Third, the Bodhisattva makes friends with various good friends of the Way. By a good

friend of the Way is meant a person who speaks well about faith and sila, erudition, giving,

Wisdom, and who makes people practise the Way. Such a person is called the Bodhisattva’s

good friend of the Way.

"Fouth, he seeks quietude. By quietude is meant the quietude of body and mind, by

[means of] which one meditates on the depths of all existences. We call this quietude.

"Fifth, there is effort. By effort is meant that one single-mindedly thinks about the Four

Noble Truths. Even if one’s head were on fire, one would not cast this [pondering on the Four

Truths] away. This is effort.

"Sixth, he has perfection in remembrance. By perfection in remembrance is meant thinking

of the Buddha, Dharma, Sangha, the precepts, the heavens, and equanimity. We call this

perfection in thinking.

"Seventh, he has gentleness of speech. By gentleness of speech is meant the true words

and the wonderful words which one utters and queries before the mind acts. It is timely speech

and words of truth. We call this "gentle words".

"Eighth, there is protection of Dharma. To protect Dharma means to love Wonderful

Dharma, always being happy to speak about it, read and recite, write and copy it, and to think

of its meaning and expound it widely and make it prevail. If there is a person who copies,

Chapter Thirty-Eight: On Bodhisattva Lion’s Roar (f) 441

expounds, recites and praises [Dharma] and thinks about the meaning, one [should] seek things

and give such to him for support, things such as clothing, drink and food, bedding, and medicine.

For the protection of Dharma, one is ready to sacrifice one’s body and life. This is protecting

Dharma.

"Ninth, if the Bodhisattva sees any of his brethren or anyone who is upholding the same

sila lacking in things, he goes to others and begs for an incense burner, priestly robes, what is

required in the way of nursing, clothing, food and drink, bedding, and accommodation.

"Tenth, his Wisdom is perfect. By Wisdom is meant seeing the so-called Tathagata,

the Eternal, Bliss, the Self, and the Pure, and the fact that all beings possess the Buddha-

Nature. He sees the two phases of things, which are: Void versus non-Void, Eternal versus

non-Eternal, Bliss versus non-Bliss, the Self versus the non-Self, what is possible or not possible

for crushing out the proposition of dissimilarity [“vaidharmya-drstanta”], the coming about or

seeing of dissimilarity that arises out of causal relations, and the fruition of dissimilarity that

arises out of causal relations or non-causality. This is what we call the perfection of Wisdom.

O good man! This is how we say that when the Bodhisattva is perfect in these ten things, he

can well see the formlessness of Nirvana."

Lion’s Roar said: "O World-Honoured One! The Buddha said previously to Cunda: "

You, Cunda, already see the Buddha-Nature, gain Great Nirvana and unsurpassed

Bodhi." What does this mean? O World-Honoured One! You state in a sutra that giving to

animals brings forth 100 recompenses; that giving to an icchantika gains one 1,000 recompenses;

that giving to a person who upholds the precepts evokes 100,000 recompenses; that giving to a

tirthika who has cut away defilement calls forth an innumerable number of recompenses; that

giving to those of the stages of the four ways and the four fruitions up to pratyekabuddha results

in an innumerable number of recompenses; that giving to the Bodhisattvas of the unretrogressive

stage, the great Bodhisattvas of the final stage, and the Tathagata-World-Honoured One calls

forth infinte and boundless benefit and recompense, surpassing the greatest degree of conception.

If Cunda gains such recompense, the results can know no end. When will he arrive at

unsurpassed Bodhi? You also state in the sutra: "If one, with a serious mind, does good or bad,

one will unfailingly gain the results in this life, or in the life to come, or in later lives." Cunda

did good with a serious mind. So, you [we] may know that he will unfailingly gain recompense.

If he will unfailingly gain recompense, how can he expect to arrive at unsurpassed Bodhi and

how can he see the Buddha-Nature?

"O World-Honoured One! You also say in the sutra: "If one gives things to three kinds

of person, there will be no end of recompense. The first is a sick person; the second is one’s

parents; the third is the Tathagata." O World-Honoured One! You also state in the sutra: "The

Buddha spoke to Ananda: "If beings have nothing involving the actions of desire, they will attain

unsurpassed Bodhi. It is the same with things concerning actions material or non-material." O

World-Honoured One! It is as is stated in a gatha of the “Dharmapada”:

"Not in the sky, not in the sea,

Nor by getting into mountains and caves

Can there be any question of seeking refuge;

There exists no place on earth

Where one no more suffers from karmic effects."

"Also, Aniruddha said: "O World-Honoured One! I recall to mind that by giving one

meal, I did not fall into the three unfortunate realms for 80,000 kalpas [aeons]." O World-

Honoured One! Even a single [act of] giving evokes this return. As against this, Cunda, with

a mind of faith, makes offerings to the Buddha, having thus perfected and accomplished danaparamita.

O World-Honoured One! If the results of good are unending, how can the offence

of slandering the vaipulya sutras, of the five deadly sins, the four grave offences, and the sin of

442 The Mahayana Mapaharinirvana Sutra

[being] an icchantika know any end of karmic returns? If they do not end, how can a person

truly see the Buddha-Nature and attain unsurpassed Nirvana?"

The Buddha said: "Well said, well said, O good man! There are only two persons who

can arrive at the innumerable and boundless and countless virtues which go beyond words. This

truly makes away with foundering in the dashing waters and madding floods. This well beats

the enemy, brings down the victorious banner of Mara, and turns well the unsurpassed Wheel of

Dharma of the Tathagata. One is the good question [questioner] and the other the good answer

[answerer].

"O good man! Of the ten powers of the Buddha, the karma power has the greatest weight.

O good man! All beings belittle the causal relations of karma and do not believe in it. In order

to teach such minds, such is said. O good man! In all the actions that one performs, there is

what is light and what is grave. These two actions of the light and grave are each of two kinds.

One is definite, and the other is indefinite. O good man! There may be a person who says that

there is no return arising from evil actions. If it is the case that evil actions unfailingly call forth

karmic consequences, how was Kekosendara able to gain birth in the heavens, or Angulimalya to

attain the fruition of Emancipation? In view of this, know that there are cases where whatever

is done unfailingly calls forth karmic results and that there can unfailingly be cases where no

results arise. In order to do away with such bent views [as these], I say in the sutras that any

action unfailingly calls forth karmic results.

"O good man! There are cases where grave actions turn out to be light in their results

and light ones grave. This does not mean that this concerns all people; only the ignorant are

concerned here. Because of this, know that this does not mean that all actions unfailingly call

forth a result. Although the result does not unfailingly come into being, this does not mean

that the result does not come about. O good man! There are two kinds of all beings. One is

wise, the other ignorant. The wise , by dint of wisdom, truly encounters the gravest karma of

the unfortunate realms in this life. The ignorant person receives the karmic consequences of this

life severely in hell."

Lion’s Roar said: "O World-Honoured One! If things are thus, one should not seek purity

in action and Emancipation."

The Buddha said: "O good man! If it is true that all actions definitely call forth results,

do not seek purity in action and Emancipation. As it is indefinite, we practise pure actions and

seek fruition in Emancipation. O good man! If one can well segregate one’s self from all evil

actions, one will gain good results; if one is far removed from good actions, one will arrive at

evil fruition. If every action unfailingly called forth fruition, one would not seek to practise the

Holy Way. If one does not practise the Way, there can be no Emancipation. The reason why

all holy persons practise the Way is but to crush out the definite karma and gain light results.

For the indefinite karma has no results to come about. If every action calls forth a result, one

should not seek to practise the Holy Way. It is not possible to keep one’s self from practising

the Holy Way and yet gain Emancipation. There can be no such thing as arriving at Nirvana,

not attaining Emancipation.

"O good man! If every good action is certain to call forth a result, every pure action

that one performs in one’s whole life will eternally call forth eternal peace, and every evil action

of the last degree that one performs in one’s whole life, too, will call forth the greatest of

suffering eternally. If the action of karmic results is thus, there can be no practising of the Way,

Emancipation, or Nirvana. If whatever is done by a man has to be borne by a man, this would

mean that whatever is done by a Brahmin must be borne by a Brahmin. If things were thus,

there could be no low caste and no low existences. A man could always be a man; a Brahmin

could always be a Brahmin. Whatever was done in the days of one’s small age [childhood] would

have to be borne in the days of small age. One would not encounter the results in the days of

one’s middle or old age. The evil done in old age would bear fruit in hell, and one would not be

Chapter Thirty-Eight: On Bodhisattva Lion’s Roar (f) 443

able to suffer what one was to suffer as of the earlier days of hell. One must wait till the days

of old age to suffer. The non-harming that one practised in one’s old age will not bear fruit in

one’s prime of life. Without the prime of life, how can one come to be old? Because the karmic

results cannot die out. If karma cannot die out, how could there be the practising of the Way

and Nirvana?

"O good man! Of karma, there are two kinds, namely: definite and the indefinite. Of

the karma that is definite, there are two kinds. One is the definiteness in result, and the other

the definiteness in time. There can be cases where the result is definite and the time indefinite.

When the causal relations conjoin, the result comes about in the Three Times of the present,

the next life, or later lives.

"O good man! When one does good or evil with a settled mind, one gains a believing

mind and joy. And one takes a vow or makes offerings to the Three Treasures. This is a definite

action.

"One who is wise is persistent in good actions and cannot be moved. Because of this,

the grave actions turn out to be light. One who is ignorant is persistent in non-good. Because

of this, any light action turns out to be grave [in consequence] and calls forth a grave return.

That is why all actions are not called definite.

"The Bodhisattva-mahasattva does no action that will gain him hell. For the sake of

beings, he takes a great vow and gains life in hell. O good man! In days gone by, when beings’

life-span was 100 years, innumerable beings, as many as the sands of the Ganges, received karmic

results in hell. I saw this and I took a great vow and gained life in hell. The Bodhisattva, at

that time, truth to tell, had no sin of such kind. For the sake of beings, he gained life in hell.

I, at that time, was in hell, living there innumerable ages and expounding the 12 types of sutra

extensively to all sinners. The sinners, on hearing this, crushed all their karmic results and

emptied hell - except for the icchantika. This is how we say that the Bodhisattva-mahasattva

receives the karmic results not later than in this life.

"Also, next, O good man! In this Bhadrakalpa, an innumerable number of beings gained

life in the animal realm, suffering evil karmic returns there. On seeing this, I took a vow, and to

save them I gained life as such animals as the reindeer, deer, brown bear, dove, naga, serpent,

garuda, fish, tortoise, fox, hare, cow, and horse. O good man! The Bodhisattva-mahasattva

does not have, truth to tell, any sin to gain him such life as an animal. For the sake of beings, he

takes a great vow and gains such a life. This is where we speak of the Bodhisattva-mahasattva’s

gaining an evil karmic life [return] not later than this life. Also, next, O good man! In this

Bhadrakalpa, there were also innumerable beings who gained life as hungry pretas [ghosts]. They

devoured vomited saliva, fat and flesh, pus and blood, urine, tears and spittle. The span of their

life was innumerable hundreds and thousands of years. Not once did they hear anything of juice

or water. And how could they see anyone drink? Even if they saw water from afar and even if

they gained the wish to go there, when they reached the place where such existed, everything

changed into a great fire or pus or blood. At times, these might not change, but many people

would obstruct the way with halberds in their hands or push the pretas back, so that they could

not go forward. Or in the summer, rain might fall, but no sooner did it touch their body than

it turned to fire. This is the work of the karmic returns of the evil they had done. O good man!

The Bodhisattva-mahasattva has, truth to tell, no such sins to answer for. But to save beings

and to enable them to attain Emancipation, he takes a vow and puts himself into such a life.

This is why we say that the Bodhisattva-mahasattva suffers evil karmic returns not later than

in this life.

"O good man! I, in the age of Bhadrakalpa, was born in a meat shop, but did not raise

hens, pigs, cows or sheep; nor did I hunt with bows and nets, or catch fish, or live in a candala’s

house; nor did I rob or plunder. The Bodhisattva has never done any such things. To enable

beings to attain Emancipation, he took a great vow and gained such a body. This is why we

444 The Mahayana Mapaharinirvana Sutra

say that a Bodhisattva-mahasattva undergoes a life of evil karmic returns not later than in this

life.

"O good man! In this Bhadrakalpa, I gained life in a remote place, was full of greed,

anger, and ignorance, did unlawful things, did not believe in the Three Treasures and the karmic

returns that ensue in later lives, did not respect my parents and the intimate, the aged and the

elderly. O good man! The Bodhisattva, at that time, had no such karma to suffer. To enable

beings to gain Emancipation, he took a great vow and gained life in this place. This is where

we say that the Bodhisattva-mahasattva undergoes an evil life, not in this life, not in the next

life, and not in later lives.

"O good man! In this Bhadrakalpa, he gained such lives as those of a female, of evil,

greed, anger, ignorance, jealousy, parsimony, of a phantom, of madness, and of a person clad in

defilement. O good man! Know that the Bodhisattva did nothing of the kind [to merit] such

karma. Only to enable beings to attain Emancipation did he take a great vow and gain such

a form of life. This is where we say that the Bodhisattva-mahasattva undergoes evil karmic

consequences not in this present life, not in the life to follow, nor in later lives.

"O good man! In this Bhadrakalpa, I gained such forms of life as of one with imperfect

genital organs, one sexless, dually-sexed, or indefinite. O good man! Truth to tell, the

Bodhisattva-mahasattva has no such actions to answer for. In order to enable beings to attain

Emancipation, he takes a great vow and undergoes such a life. This is where we say that the

Bodhisattva-mahasattva undergoes evil karma not in this life, not in the next life, or not in later

lives.

"O good man! In this Bhadrakalpa, I practised the ways of the tirthikas and the Nirgranthas,

and believed in their teachings. There was no giving, no shrine, and no recompense

for dedication of the shrine. There were no good or bad actions, no good or bad returns [according

to their theory]. There was no present life, no life to come, and not this and not that.

There existed no holy, no transformed body, no Way, and no Nirvana. O good man! The Bodhisattva

has no such evil karmas to answer for. Only to enable beings to attain Emancipation

does he take a great vow and experience such twisted things. This is why we say that the

Bodhisattva-mahasattva undergoes evil actions, not in this life, not in the life to come, nor in

later lives.

"O good man! I call to mind that once in the past, we were merchants, Devadatta and

I. And each of us had 500 merchants. Seeking profit, we went to a great sea in search of rare

things. Through evil causal relations, we met with a storm on the way and, ship-wrecked, our

comrades all died. At that time, Devadatta and I, because of non-harming and by the causal

relations for a long life, were blown across onto land. Then, Devadatta, regretting that he had

lost the treasure, was greatly worried and wept loudly. I then said: "O Devadatta! Do not

weep!" Devadatta said to me: "Listen to me carefully, listen carefully! For example, there is a

man oppressed by poverty. He goes to the graveyard and catches hold of a corpse and says: "O

you! Give me the joy of death. I shall now give you poverty and life." Then, the corpse stands

up and says to the poor man: "O good man! Take poverty and life yourself. I am now immersed

in the joy of death. I am not pleased to see you poor and alive." The situation is like this. But

I do not have the bliss of death to hand, and besides, I am poverty-stricken. What else can I

do other than cry and weep?" I also appeased him: "Do not be sad. I now have two beads,

which are priceless. I will give you one." I gave it [to him] and said: "A person who has life

gains this gem. If without life, how can one expect to have this?" I then felt tired and drowsed

in the shade of a tree. Devadatta, burning with greed, gained an evil thought. Thrusting and

harming my eyes, he took away the other bead. In pain, I cried and wept. Then, there was a

woman who came to me and asked: "Why do you cry and weep?" I then told her of all that had

taken place. On hearing of this, she further asked: "What is your name?" I said: "I am called

True-Word." "How can I know that you are truthful?" I then took an oath: "If I should now

have evil thoughts towards Devadatta, let me be one-eyed; if not, let my eyes gain the light."

Chapter Thirty-Eight: On Bodhisattva Lion’s Roar (f) 445

Having said this, my eyes were cured and were as good as before. O good man! This is where

we say that the Bodhisattva-mahasattva speaks about the recompense that comes about in this

life.

"O good man! I call back to mind that I was once born in Southern India, at Putana

Castle, in the house of a Brahmin. At that time, there was a king called Garapu. He was rude,

evil, arrogant, and haughty. Being in the prime of life and handsome, he was immersed in the life

of the five desires. To save beings, I, at that time, lived on the outskirts of the castle-town and

sat in meditation. Then, the king came out of the castle, accompanied by relatives, courtiers,

and court ladies into the world of spring trees and flowers. In the forest, he disported himself

in the play of the five desires. All the females, abandoning, the king, came to me. I then - to

do away with the greed of the king - spoke of Dharma. Then, the king came to me and gained

an evil mind. He asked: "Have you already arrived at arhatship?" I said: "Not yet." He asked

again: "Have you arrived yet at the stage of anagamin?" I said: "Not yet." He further said:

"If not yet arrived at these two fruitions, you must be perfect in greed. How dare you look

at my females?" I then replied: "O great King! Although I have not yet cut off the bond of

greed, I have no greed in my mind." The king said: "O fool! There is in the world many a rishi

who feeds on air and fruit. But on seeing beauty, he feels greed [desire]. And you are still in

the prime of life and are not yet parted from greed. How can you be free from beauty, when

actually seeing it?" I said: "O great King! One sees colour, but does not get attached to it. It

is like feeding on air and not on fruits. It comes from the mind that rests on impermanence and

impurity." The king said: "Belittling others and slandering, how can one practise the pureness

of the precepts?" I said: "O great King! If one has jealousy, there can be slandering. I have

no jealousy. How could I slander [anyone]?" The king said: "O greatly-virtuous! What do you

mean by precepts?" "O King! Forbearance [patient endurance] is a precept." The king said: "If

forbearance is a precept, I shall cut off your ear-lobe. If you can indeed stand it, I will know what

the precept is." Then the king cut off my ear-lobe, but I, with my ear-lobe cut off, lost no colour.

All the courtiers, on seeing this, admonished the king and said: "Please do not cause any harm

to such a great person!" The king said to all his ministers: "How do you know whether this is

a great person?" The ministers said: "Despite his receiving such a painful wound, his mien has

not changed." The king said again: "I shall try further and see if he changes [colour] or not."

And he sliced off my nose, and cut off my hands and feet. At that time, the Bodhisattva had

practised the works of loving-kindness in innumerable and boundless worlds and had pity for

beings who were sunk in the mire of suffering. Then the four guardians of the earth, becoming

angry, rained down sand, gravel and stones. The king, on seeing this, became frightened, came

to me, and prostrating on the ground said: "Please have mercy and allow me to repent." I

said: "O great King! I seem to have no anger and no greed in my mind." The king said: "O

greatly-virtuous! How can you have no anger and no enmity in your mind?" I then took an

oath: "Let my body be reinstated as it was before if I do not have any anger or enmity in my

mind." No sooner had I said this, than my body was reinstated as it was before. This is what

[we mean when we say that] the Bodhisattva-mahasattva speaks about recompense in this life.

"O good man! It is the same with the karmic results that are to come about in the next

life and in later lives, and with the matter of evil actions. When the Bodhisattva-mahasattva

attains unsurpassed Bodhi, all actions gain their recompense in the present life. If the karmic

results of non-good and evil actions are to visit one in this present life, things will proceed as

when the heavens let fall the evil rain on account of the evil actions of the king. Also, this is

as when the hands dropped off a person who showed a hunter where the brown bear and the

deer of beautiful colour lived. These are instances where evil actions call forth karmic returns

in this present life. As to the results that are to visit a person in the next life, they are those

of the icchantika, and those who commit the four grave offences and the five deadly sins. The

recompense that visits a person who upholds sila [the moral precepts] and who takes a vow such

as saying: "I pray that I may, in my next life, gain a body in which I can be pure in sila. And

446 The Mahayana Mapaharinirvana Sutra

in an age when the life-span of men is 100 years and when I can be blessed with an age of 80,

I shall be a Chakravartin [world ruler] and teach beings." O good man! If the karmic result is

definitely to visit one in this present life, there can be no karmic returns that come to one in the

next life or in later lives. The Bodhisattva-mahasattva may practise the 32 signs of perfection

of a great man, but he cannot expect the recompense in this present life. If one’s action does

not call forth the three kinds of recompense, we call this indefinite.

"O good man! If all actions must definitely call forth karmic returns, one cannot practise

pure actions, Emancipation, and Nirvana. Know that such are not my disciples; they are the

kindred of Mara.

"All actions have the phases of "definite" and "indefinite". By definite is meant the

karmic returns that one experiences in this life, in the life to come, and in later lives. By

indefinite is meant the cases where the karmic returns come about when the causal relations

meet, and if not, these will not come to visit the person. Because of this, if any person says

that there are pure actions, Emancipation, and Nirvana, such a person is, truth to tell, my own

disciple and not the kindred of Mara. This you should know. O good man! With beings, the

results that are indefinite are many, and few the results that are definite. Because of this, there

can be the practising of the Way. When one practises the Way, the definite, grave karmic returns

can be felt as light; and there can be no experiencing of the indefinite karmic returns in the life

to come.

"O good man! There are two kinds of people. One makes the indefinite definite; the

other makes the karmic returns of the present life those of the life to come; what is light that

which is grave, and what is to be suffered in this human life to be suffered in hell.

"The second makes what is definite indefinite, what belongs to the life to come [happen

in] the present life, what is grave that which is light, and what is of hell that which is light in

this human life. The ignorant make things grave.

"Of these two, the one is ignorant, and the other is wise. The wise person makes things

light, and the ignorant person makes things grave in nature.

"O good man! For example, there are two persons who have sinned against the king.

The one, with many relatives, suffers little, whereas the other, with few relatives, suffers much,

although it ought to be light in suffering. It is the same with the ignorant. The wise person

suffers less because of the large amount of good he has amassed, although the sin is grave. With

the ignorant person, his good actions being few, he has to suffer greatly, although his sin is light.

The situaiton is like this.

"O good man! For example, there are two persons, one is fat and is in the prime of life,

whereas the other is weakly constituted and has less physical strength. The two lose their feet

in mud, at which the one who is fat and in the prime of life easily gets out, whereas the weaker

one sinks down. The situation is like this.

"O good man! There are two persons who both partake of poison. One has a charm and

the drug, agada, whereas the other does not. The poison cannot destroy the one with the charm

and drug, whereas the other who does not have such has to die.

"O good man! There are two persons who take some juice. One has the fire of life and

the other has it less. The one with much fire digests it well, whereas with the person whose

force of life is weak, it works harm.

"O good man! There are two persons who get chained up by the king. One is intelligent,

whereas the other is dull. The intelligent person escapes, whereas the other one, who is dull,

cannot get away.

"O good man! There are two persons who together follow a steep path. One has eyesight,

whereas the other is blind. The one with eyesight goes on without any ado, whereas the blind

man falls into the depths of the steep [gorge].

Chapter Thirty-Eight: On Bodhisattva Lion’s Roar (f) 447

"O good man! For example, two persons take drinks. One eats a lot, whereas the other

eats less. With the one who eats a lot, the drinks do less harm, whereas for the one who eats

little, the drinks cause him trouble. The case is like this.

"O good man! For example, two persons go to the battle front. One is garbed in armour

and [equipped] with a staff [sword], whereas the other has none. The one armed with a staff

easily crushes the enemy, whereas the one who is not has no means of turning away the arms of

the enemy.

"Also, there are two persons who make the Buddhist robe dirty. The one sees this and

washes it, whereas the other knows but does not wash it. The robe of the one who has washed

it at once is clean, whereas that of the one who does not increases its defilement day by day.

"Also, there are two persons who both ride in a cart. The cart with spokes goes as the

person wills, whereas the one without [spokes] does not move.

"Also, there are two persons, who are travelling across a wilderness. One has food,

whereas the other does not. The person with the food carries himself across the hard ways,

whereas the one who does not cannot do so.

"Also, two persons are attacked by robbers. The one has a store of treasure [at home],

whereas the other does not. The one with a storehouse has no apprehension, whereas the one

who has not has worries. It is the same with the ignorant. One who has amassed good can

stand grave sins in a light way, whereas the other, having no stock of good actions, has to suffer

heavily."

Bodhisattva Lion’s Roar said: "O World-Honoured One! Just as you, the Buddha, say,

not all actions call forth definite results, in the same way, all beings do not always definitely

have to suffer. O World-Honoured One! Why must beings undergo heavy sufferings in hell for

what can be suffered lightly in the present life, and why can what obtains heavily in hell be light

in the present life?"

The Buddha said: "There are two kinds of beings. One is wise, and the other ignorant.

One who upholds the precepts of the body well and practises the wisdom of the mind is one

who is wise; one who does not uphold the precepts and practise the wisdom of the mind is one

who is ignorant.

"How does one not well practise the body? If one does not control the five sense-organs,

we say that such a person is one who does not control his body. When a person does not control

the seven kinds of pure precept, we say that he does not uphold the precepts. When a person

does not adjust his mind, we say that there is no practising of the mind. When a person does

not practise holy actions, we say that this is not practising Wisdom.

"Also, next, by the non-practising of the body, one cannot be perfect in the pureness of

the precept-body [the spiritual entity of sila, so to speak]. By the non-practising of the precepts

is meant the receiving or storing of the eight impure things. The non-practising of the mind is

so called because one does not practise the three kinds of forms. The non-practising of Wisdom

is so called because one does not practise pure actions.

"Also, next, we say that we do not practise the body because we cannot meditate on body,

matter, and the representations of matter. Also, we do not meditate on the representations; we

do not know of the elements of the body and the fact that this body moves on to that body.

One sees body in non-body and matter in non-matter. Because of this, one greedily clings to

the body and the body-elements. This is the non-practising of the body.

"We say that there is the non-practising of the precepts. The receiving of low-grade sila

is the non-practising of the precepts. One-sided precepts are what one does for one’s benefit, for

adjusting one’s own self, and not for giving peace to all beings. It is not to protect unsurpassed

Wonderful Dharma. What the person does is for birth in the heavens and there to be blessed

with the five desires, which is not called practising the precepts.

448 The Mahayana Mapaharinirvana Sutra

"By the non-practising of the mind is meant the dispersed state of mind in which the

person does not guard his own realm of existence. By one’s own realm is meant the four

remembrances; and by the other realm is meant the five desires. When a person does not

practise the four remembrances, we speak of non-practice of the mind. When a person is sunk

in evil actions and does not guard well his own mind, we call this the non-practice of Wisdom.

"Also, next, by the non-practice of the body is meant that the person does not see that

this carnal body is non-eternal, that it has no place to live in, and that it collapses, and it dies

out moment after moment, and that it is the world of Mara.

"By the non-practice of the precepts is meant the non-accompaniment of silaparamita

[perfected morality]. By the non-practice of the mind is meant that the person is not perfect

in dhyanaparamita [perfected meditation]. By the non-practice of Wisdom is meant that the

person is not perfect in prajnaparamita [perfected Wisdom].

"Also, next, we say that there is the non-practice of the body, which is greedily to cling

to one’s own body and what belongs to it, and to think that one’s body is eternal and that it

does not change.

"We talk of the non-practice of the precepts. This is to do for one’s own sake the ten evil

deeds.

"The non-practice of the mind means that the person does not control his doing of evil

deeds.

"The non-practice of Wisdom means that the person cannot see through to the good and

bad of things, because of the non-control of the mind.

"Also, next, the non-practice of the body means that the person is not away from the

notion of the wrong view of Self ["atmadrsti": regarding the ego as existing eternally unchanged].

The non-practice of the precepts means that the person is not away from the wrong view

regarding the precepts [“silavrataparamarsa”]. The non-practice of the mind means that the

person falls into hell [after] enacting greed and anger, and the non-practice of Wisdom means

that the person fails to do away with the ignorant mind.

"Also, next, the non-practice of the body fails to see that the body is always the enemy,

even though it has nothing [for which it is] to blame.

"O good man! For example, there is a man who has an enemy, who ever seeks his

whereabouts. One who is wise sees this and is awake to it and guards against it. If not guarded

against, there is the danger of being harmed. It is the same with all the bodies of beings. One

always, cold or hot, nourishes it with food and drink. If not thus protected, the body will go

into dissolution. O good man! The Brahmin, worshipping the god of fire, always offers incense

and flowers, praises and worships [it], makes offerings and serves [it], and he may well gain a

life of 100 years. But if he touches it, the fire will burn the hand that does so. This fire, having

been so much cherished and offered things, knows nothing of repaying what it owes the one who

has single-mindedly served it. It is the same with the bodies of all beings. For years, the body

is served with the best of incense and flowers, necklaces, clothing, food and drink, bedding and

medicine. But when it encounters the causal relations that press in from within and without,

all at once collapses, and it now does not think back a whit to what offerings and clothes were

given it in days gone by.

"O good man! For example, there is a king who has four vipers, which he keeps in a box

and orders a person to feed and take care of. Any of these four will harm a person once it gets

angry. The man, fearing this, always seeks food and feeds them. It is the same with the four

great vipers of all beings. Once angered, they will destroy the body.

"O good man! A man is mindful of a chronic disease, for which he seeks a doctor and a

means of cure. Should he incessantly fail to cure [the disease], death will unfailingly visit him.

It is the same with the body of all beings. One must always take care and there cannot be any

indolence. Indolence will call forth death.

Chapter Thirty-Eight: On Bodhisattva Lion’s Roar (f) 449

"O good man! For example, it is the same with an earthenware pot, which cannot endure

the wind and rain, beating, and pressure. It is the same with the body of all beings. It cannot

endure hunger, thirst, cold and heat, wind and rain, beating and ill-speaking.

"O good man! A carbuncle, when not yet fully grown, always protects itself well and

prevents others from touching it. If anyone should happen to touch it, it responds with great

pain. It is the same with the body of all beings.

"O good man! When a mule bears a child, this destroys its own body. The same is the

case with the body of all beings. If the inside is cold, the body suffers.

"O good man! For example, just as the plantain tree dies when it bears fruit, so do

matters stand with all other things.

"O good man! Just as the plantain fruit has nothing solid inside it, so is it with the body

of all beings.

"O good man! Just as the serpent, rat, and wolf all hate each other, so do matters stand

with the four great elements.

"O good man! Just as the swan king does not seek to be in a graveyard, so do things

stand with the Bodhisattva. The body does not greedily find pleasure in a graveyard.

"O good man! Just as a candala will not give up his occupation for seven generations

successively because people look down upon him, the same is also the situation with the seed

of this body. The seed and blood are after all not pure. Their being not pure, all Buddhas and

Bodhisattvas reproach them.

"O good man! This body is not like the Malaya hills where sandalwood grows; it cannot

call forth the utpala, pundarika, campaka, mallika, or varsika. The nine holes always leak out

pus and blood and impure things. Where one is born [vagina] smells bad and is defiled and ugly

to look at, and worms always live there.

"O good man! For example, there might be an all-wonderful garden and forest in the

world. But if any corpse should come therein, it becomes impure, and people abandon it, and

no person any longer feels love or attachment [to that place]. It is the same with what comes

about in the world of matter. Though wonderful to look at, as there is the body representing

it, all Buddhas and Bodhisattvas abandon it.

"O good man! If a person cannot see things in this light, we do not call this the practice

of the body.

"We say that there is the non-practice of the precepts. O good man! This is none other

than not being able to regard sila [the moral precepts] as a kind of ladder to all good dharmas

[things]. Sila is the root of all good dharmas. This is as with the earth, which is where all

trees grow. This is the best guide to all good. This is like the owner of a ship that guides all

merchants. Sila is the banner of victory. It is like the hanging ensign of Devendra. Sila eternally

extirpates all evil deeds and the three unfortunate realms. It thoroughly cures serious illnesses,

like a medicinal tree. Sila is none other than food on the steep path of birth and death. It

is the armour and staff that crush the thieves of defilement; and it is the best charm, which

annihilates the poison of the viper of defilement; or it is the bridge by means of which one can

truly cross over the path of evil actions. Any person who cannot think in this way is one who

does not practise the precepts.

"We say that there is the non-practising of the mind. This is none other than being

unable to meditate on the mind. It [the mind] carries itself lightly and noisily and is hard

to catch hold of and to destroy. It runs about unmolested like an evil-minded elephant. Its

movements are quick every moment, as swift as lightning. It is as noisy and and unstaying

[restless] as any monkey. It is like a phantom or a flame. It is the root of evil, and it is hard to

satisfy the call of the five desires. This is like fire that feeds on fuel, or the great ocean, which

takes in all river-waters, or like any grass and plants that grow so luuriantly in Mandara. If a

450 The Mahayana Mapaharinirvana Sutra

person does not meditate on the falsity of birth and death, he will get lured away, as with a fish

that swallows the hook. Always a lead is given, followed by all actions. This is like the mother

shell that leads all the small ones. A person gets greedily attached to the five desires and does

not care for Nirvana. This is like the camel that eats honey, forgetting all bout the fodder till

death catches hold of it. People are deeply attached to actual pleasures and forget all about

the worries that later come to them. This is like the cow that greedily devours the seedlings,

not afraid of, and forgetting all about, the slashings by staff and thorns that have to follow. It

[the mind] runs after the 25 existences. This is like the hurricane that blows away cotton. It

endlessly seeks what one cannot seek, as with an ignorant person who seeks fire where there is

no heat. People are always stuck to birth and death and do not wish to seek Emancipation. This

is as in the case of the nimba worm, which seeks the neemb tree [azadirachta Indica]. People

are lured by, and adhere to, the foul-smelling defilement of birth and death, like a prisoner who

longs and asks the warder for a woman, or like a pig who is happy lying in an impure place.

Anyone who does not see things thus can be called one not practising the mind.

"We speak of the non-practice of Wisdom. Wisdom has great power, like that of the

garuda [a mythical bird]. It truly destroys evil actions and gloom, as does the light of the

sun. It thoroughly uproots the tree of the skandhas, like water, which can easily float things

up [to the surface]. Wisdom thoroughly burns out the evil views of life, like a great fire, and

is the fountainhead of all good dharmas and the seed from which come about the Buddhas

and Bodhisattvas. If one does not see things thus, this is none other than the non-practice of

Wisdom.

"O good man! If there is anyone who sees in “Paramartha-satya” [Ultimate Truth] the

body and the representation of the body, the cause and result of the body, the skandha of the

body, one body or two bodies, this body or that body, the extinction and equality of the body,

the practice of the body or one who practises the body, such is the non-practice of the body.

"O good man! If there is anyone who sees sila and any representation of sila, the cause

and result of sila, the top and bottom of sila, the skandha of sila, one or two silas, this sila

and that sila, the extinction and equality of sila, the practice of sila and one who practises sila,

silaparamita, this is the non-practice of sila.

"If there is any person who sees such as the mind and the representation of the mind,

the cause and result of the mind, the skandha of the mind, what belongs to the mind, one or

two minds, this and that mind, the extinction and equality of the mind, the practising and one

who practises the mind, the top, middle and bottom of the mind, the good and bad mind - this

is the non-practice of the mind.

"O good man! If there is anyone who sees Wisdom and the phase of representation of

Wisdom, the cause and result of Wisdom, the skandha of Wisdom, one or two Wisdoms, this and

that Wisdom, the extinction and equality of Wisdom, the top, middle, and bottom of Wisdom,

sharp and dull Wisdom, the practising of, and one who practises, Wisdom, this is none other

than the non-practising of Wisdom.

"O good man! If there is any person who does not practise the body, sila, Wisdom, and

the mind, such a one will suffer from a great karmic consequence for a small evil deed. And

out of fear, he will think: "I am bound for hell; I have done the deeds of hell." Even when the

wise speak of the pains of hell, he will always think: "It is like iron hitting iron, stone stone,

wood wood, and the firefly enjoying fire. The body of hell will look like hell. If it resembles hell,

what more pain could there be?" For example, it is like the blue fly that gets caught by saliva

and cannot get free. It is the same with the human being, too. He cannot extract himself from

a small evil. The mind never once repents and covers the wound by doing good. In the past,

there were all good deeds, but all these became defiled by this sin. What little evil a person has

to suffer in this life turns out as the heaviest karmic results in hell. O good man! If we add one

“sho” [a unit of measurement for liquid or cereal] of salt to a small vessel of water, it becomes

Chapter Thirty-Eight: On Bodhisattva Lion’s Roar (f) 451

so salty that we cannot drink it. It is the same with this person’s evil, too. O good man! For

example, there is a man whose one “sen” [a unit of money] which he owes a person, and which

he is unable to pay back, chains him to prison, where he has to suffer many a hardship. It is

the same with this person’s sin, too.

Bodhisattva Lion’s Roar said: "O World-Honoured One! Why is it that this person’s

light sin, from which he has to suffer in this present life, turns out to chain him to hell?"

The Buddha said: "O good man! If any person has five things to answer for, any slight

sin he has committed will turn out to be answered in hell. What are the five? They are: 1)

ignorance, 2) littleness of good done, 3) graveness of evil done, 4) non-repentance, 5) no good

ever done before. Also, there are five things, which are: 1) practising of evil, 2) not upholding

the precepts, 3) abstaining from doing good, 4) not practising the body, sila, Wisdom, and the

mind, and 5) befriending evil persons. O good man! Because of these, a slight evil in the present

life evokes grave returns in hell. O good man! Because of these, the light karmic result that one

[would otherwise have] to suffer in this life becomes the heavier to suffer in hell."

Lion’s Roar said: "O World-Honoured One! Who suffers less in the present life what he

would have to suffer in hell?"

"O good man! Any person in the world who practises the body, sila, Wisdom, and the

mind, as stated above, and who sees that all things are void and all-equal, and who sees no

Wisdom, none who is wise, no ignorance, none who is ignorant, no practising and none who

practises, such is one who is wise. Such a person indeed practises the body, sila, the mind, and

Wisdom. Any such person indeed makes [what would have been] karmic results in hell become

less to be suffered in this life. This person may have committed the gravest of sins, but he thinks

over [the matter], sees, and makes it light, and says: "What I have done is grave in nature. But

nothing is better than good actions. For example, 100 pounds of flower upon flower cannot after

all compare with a “ryo” [unit of weight or money] of true gold. We might well throw a “sho”

of salt into the Ganges, but no taste of salt will come about [from this] and no one, on drinking

it, will taste it. A rich man may possess 1,000 million jewels and yet he will not be chained up

and made to suffer pain on their account. Or a great gandhahastin can break an iron chain,

escape and be unimpeded." So is it [also] with the person who has Wisdom. He always thinks

to himself: "I have much of the power of good and little of evil actions. I confess and repent

and do away with evil. If we practise Wisdom, the power of Wisdom will grow, and the power

of ignorance will lessen." Thinking thus, he befriends a good teacher of the Way and learns the

right view of life. If he sees a person who upholds, recites, copies and expounds the 12 types

of sutra, he will feel respect in his mind and, besides, will make offerings to him of such things

as clothing, food, accommodation, bedding, medicine, flowers and incense, and will praise and

respect [him]. Wherever he goes, he only praises what is good and does not speak of what is

lacking. He makes offerings to the Three Treasures and respects and believes that the vaipulya

Great Nirvana Sutra and the Tathagata are Eternal and Unchanging, and that beings have the

Buddha-Nature. Such a person makes what would be heavily suffered in hell something that is

[only] light suffering in this life. O good man! For this reason, it is not the case that all actions

are definite and that all beings definitely have to undergo karmic consequences."