Entering the Temple, and Practices Shared by Householder and Renunciant

Entering the Temple Chapter

The householder bodhisattva, in this way, ought never, within any matter whatsoever, give rise to a mind of craving attachment, or a mind of "I" and "mine." And why is this so? Whatever object or dharma is craved and clinged to and difficult to relinquish ought to be given away; should one be able to give it away, this very fault is thereby removed. The bodhisattva, being in this way free of a mind of craving attachment and stinginess, is thereby fit to dwell within the household.

Question: Should the householder bodhisattva possess some object of craving, attachment, and fondness, and should one come to request it of them, how ought this be handled?

Answer: "Toward an object one craves and clings to, should one come to request and seek it, one ought to encourage and persuade one's own mind at once, and give it away without any stinginess."

Should there be an object the bodhisattva craves and clings to, and should a beggar come urgently requesting it, saying: "Should you give this object to me, you shall swiftly accomplish buddhahood" — one ought, at that very moment, to encourage and persuade oneself, and give it to them. One reflects thus: "Should I, at this moment, fail to relinquish this object, this object shall inevitably depart from me regardless. Should I reach the moment of death, it shall not follow me there either — this object bears, in any case, the very mark of departing from me. Now, for the sake of unsurpassed, perfect, complete awakening, completing the pāramitā of giving, I give it away — so that, when I later reach the moment of death, my own mind shall hold no regret."

The sūtra states: "A mind free of regret at the moment of death necessarily leads to rebirth in a good place — this itself is a great benefit, so why would one not relinquish it!"

Should one, having encouraged oneself in this way, still remain unable to overcome this craving and stinginess, one ought to decline the beggar's request, saying: "I am now still a new learner, my own roots of goodness not yet accomplished, my own mind not yet having attained mastery — I hope that, later on, I may be able to give it to you."

One ought to decline the beggar's request, saying: "Give rise to no anger or resentment toward me — I have only newly given rise to this aspiration, my own roots of goodness not yet complete, and, within the bodhisattva's own practice, I have not yet attained sufficient strength; it is for this reason that I am not yet able to relinquish this object. Once I have attained sufficient strength, my roots of goodness accomplished, my mind firm and resolute, I shall certainly give it to you."

Furthermore: "Should the assembly fall into discord, severing the very affairs of the scriptural teaching, the bodhisattva ought, according to their own capacity, to apply skillful means so that it is not utterly severed."

Should the assembly of monks, through some matter or circumstance, fall into contention and scatter apart, so that the affairs of the Dharma fall into neglect, the householder bodhisattva ought diligently to apply skillful means, holding no partiality between either side; whether through material wealth or through speech, showing reverence and making a respectful request, so as to restore this very harmony.

This may arise through the cause and condition of a lack of clothing or food; or through one holding wrong views, who wrongly creates an obstruction; or through one who expounds the Dharma, who seeks gain and support; or through one who listens to the Dharma, whose own mind lacks reverence.

The householder bodhisattva, amid a matter such as this, applies whatever skillful means are fitting — whether through material wealth or through speech; lowering their own mind and making a respectful request, so that the affairs of the Dharma are not neglected. That the affairs of the Dharma are not neglected is itself the very kindling of the lamp of the Buddhadharma, making offering to every buddha of the ten directions and the three times.

Furthermore: "On a fasting day, one receives the eight precepts, drawing near to those who uphold pure precepts, and, through the very causes and conditions of the goodness of the precepts, practicing love and reverence with a deep mind."

The "fasting days" are: the eighth day of the month, the fourteenth, the fifteenth, the twenty-third, the twenty-ninth, the thirtieth, and the three restraint days. The three restraint days are: the fifteenth day counted as one such day, and again forty-five days after the winter solstice.

On these very inauspicious days, ghosts and spirits abound, encroaching and running rampant; ordinary people, in order to guard against this day, refrain from eating past midday.

The Buddha, on account of this, taught people to receive the precepts for a single day; having thereby obtained this merit, the devas descend to observe this world, and, beholding it, feel delight, and thereupon extend their own protective mindfulness. The householder bodhisattva, even toward the smallest of matters, still seeks to increase their own benefit all the more — how much more so, then, when this very fasting observance already exists, should they fail to accord with it? It is for this reason that one ought to practice this one-day fasting observance, thereby obtaining both one's own benefit and the ability to benefit others as well.

Question: What, then, is the method of this fasting observance?

Answer: One ought to speak thus: "Just as the noble ones constantly depart from the taking of life, relinquishing blade and club, forever free of anger, possessing a mind of conscience and shame, showing loving-kindness and compassion to sentient beings — I, so-and-so, for this one day and one night, depart from the taking of life, relinquishing blade and club, free of anger, possessing a mind of conscience and shame, showing loving-kindness and compassion to sentient beings, and, through this very dharma, follow and study the noble ones."

"Just as the noble ones constantly depart from 'taking what is not given,' their own bodily conduct pure, receiving only what is needed and knowing contentment — I, for this one day and one night, depart far from robbery and theft, from taking what is not given, seeking only a pure livelihood, and, through this very dharma, follow and study the noble ones."

"Just as the noble ones constantly sever sexual excess, departing far from worldly pleasure — I, for this one day and one night, sever and cut off sexual excess, departing far from worldly pleasure, purely cultivating the holy life, and, through this very dharma, follow and study the noble ones."

"Just as the noble ones constantly depart from false speech, speaking only what is true, speaking only what is upright — I, for this one day and one night, depart far from false speech, speaking only what is true, speaking only what is upright, and, through this very dharma, follow and study the noble ones."

"Just as the noble ones constantly depart far from wine, since wine is itself the very locus of heedlessness — I, for this one day and one night, depart far from wine, and, through this very dharma, follow and study the noble ones."

"Just as the noble ones constantly depart far from song, dance, and music, from flowers, fragrance, and garlands, from every ornament that adorns the body — I, for this one day and one night, depart far from song, dance, and music, from flowers, fragrance, and garlands, from every ornament that adorns the body, and, through this very dharma, follow and study the noble ones."

"Just as the noble ones constantly depart far from high, broad, and grand beds, sitting instead upon a small couch or a mat of grass — I, for this one day and one night, depart far from high, broad, and grand beds, sitting instead upon a small couch or a mat of grass, and, through this very dharma, follow and study the noble ones."

"Just as the noble ones constantly refrain from eating past midday, departing far from eating at an improper time — I, for this one day and one night, refrain from eating past midday, departing far from eating at an improper time, and, through this very dharma, follow and study the noble ones."

As the verse says: "Killing, theft, sexual misconduct, false speech, drinking wine, and flowers and fragrance, garlands and dance and the like, a high bed, and eating past midday — these the noble ones have relinquished, and I, too, do likewise now; through the causes and conditions of this very merit, may every being together accomplish buddhahood."

"Drawing near to monks who uphold pure precepts" means the householder bodhisattva ought to draw near to every monk fully able to guard and uphold the pure precepts, accomplishing merit and keeping far from every evil.

"Through the causes and conditions of the goodness of the precepts" means further drawing near to precept-upholding monks whose own conduct of body and speech is pure, whose mind and conduct are upright and good, free of every evil.

"Practicing love and reverence with a deep mind" means, toward monks of upright mind, wholesome conduct, and precept-upholding, who have accomplished every merit as described above, giving rise to the very highest reverence, and love and delight with a deep mind.

Question: Should the householder bodhisattva give rise to a mind of love and reverence toward a monk who upholds the precepts and has accomplished merit, ought they then give rise to a mind of contempt and anger toward a monk who has broken the precepts?

Answer: "Should one behold one who has broken the precepts, one ought never to give rise to contempt or anger."

Should the householder bodhisattva behold a monk of broken precepts and mixed conduct, their own bearing incomplete, their own conduct impure and turbid, concealing their own faults, lacking the holy life yet calling themselves one who lives it — toward this monk, one ought never to give rise to contempt or a mind of anger.

Question: Should one not give rise to anger and resentment, what mind ought one then give rise to?

Answer: "One ought to give rise to a mind of pity, reproaching only the afflictions themselves."

Should the householder bodhisattva behold a monk who has broken the precepts, they ought never to give rise to anger, resentment, or contempt, but ought to give rise to a mind of pity and benefit instead.

One reflects thus: "Alas! This person has encountered the Buddha's own sublime Dharma, able to depart from hell, the animal realm, the realm of hungry ghosts, the formless and form realms, and rebirth in a borderland. Their own faculties are complete, neither deaf nor mute, neither dull nor obtuse, having encountered the Buddha's own sublime Dharma; able to distinguish the fine from the foul, their own mind holding right view, understanding and knowing its true meaning.

"A human birth is difficult to obtain, just as, within the great ocean, a one-eyed turtle's head might chance to pass through the hole of a floating plank; being born among humans is more difficult still than even this. Having already heard the Buddhadharma, able to extinguish every evil, to cross beyond every suffering and affliction, and to reach right wisdom.

"Relinquishing every article of livelihood, whatever their quantity, forever severing themselves from their own kin, holding no attachment or longing for them. Whether born among the common people, or within a noble lineage, through faith in the Buddha's own words, able to relinquish it all and go forth from home.

"Having constantly heard of the offense of breaking the precepts — namely, debasing oneself, being reproached by the wise, one's own evil reputation spreading abroad, constantly harboring doubt and regret, and, at death, falling into an evil destiny — having heard this very matter, and yet still breaking the precepts nonetheless.

"Practicing the ten wholesome paths, one thereby attains a human birth, and yet is unable to make proper use of it in accordance with the Dharma, for their own benefit.

"Alas! The threefold poison's own power is exceedingly evil, constantly overpowering sentient beings, difficult indeed to relinquish and depart from. Every buddha reproaches, in every manner, this evil bandit of the afflictions, and this evil conduct — and this is genuinely, truly so."

Reflecting in this way, one ought never to hold this person, who has broken the precepts, in contempt.

One further reflects: should I be unable to depart entirely from a mind of anger and contempt, I ought to reflect for myself: "The Buddhadharma is immeasurable, just like the great ocean itself — there may be some opening or passage within it that I myself do not yet know."

As, within the Sūtra of the Resolute King's Great Vehicle, the Buddha told Ānanda: "There may be a monk of dull faculties, obscured and blocked, whose own mind is not clear, unable to penetrate the very mark of any dharma, constantly holding a conception of existence. Within a dharma that is without any conception, they seize instead upon a conception of existence — giving rise to a conception of male and female, a conception of offense and obstruction, a conception of defilement, a conception of purity — one who gives rise to conceptions such as these is called one of dull faculties, whose own mind is unclear, and this itself constitutes an offense.

"Ānanda! Should a person, within every dharma, be unable to skillfully understand it, this is called failing to comprehend every dharma — that, from the very outset, their own essence, nature, and mark can never truly be apprehended at all. Such a person, not knowing this very matter, gives rise to conceptions such as these, and is thereby no different at all from an outside path.

"Ānanda! The Dharma I myself expound is, in every case, open and unobstructed, clear and pure — within it there is no offense, and no one who commits an offense either. Ānanda! 'Offense' refers to doubt and regret, delusion, and obscurity; 'one who commits an offense' refers to one who gives rise to a conception of a sentient being, a conception of self, a conception of a life-force, a conception of a person — all arising through the very view of a self, and it is this that is called 'one who commits an offense.'

"Within my own Dharma, there is no such person at all.

"Should there truly and definitely exist, within my own Dharma, a self, a sentient being, a life-force, a person, a view of self, and the like, I would not say: 'My own Dharma is open' — it is not that it fails to be open; my own Dharma, from the very outset, has forever been pure and clear.

"Furthermore, Ānanda! Should there definitely exist an offense, and one who undergoes this offense, then the body itself would be identical with the soul, thereby falling into the view of eternalism, and there would then be no path to buddhahood at all; should the body be different from the soul, one would then fall into the view of annihilationism, and there would likewise be no path to buddhahood at all.

"The sixty-two views of this kind might all be thought capable of leading to bodhi, yet this matter is simply not so.

"It is for this reason, Ānanda, that I, within the great assembly, roar the lion's roar, speaking without any fear whatsoever, saying: my own Dharma is open, and is not without this very opening — from the very outset, it has forever been pure and clear.

"Ānanda! Should offense truly and definitely exist, there would, in the end, be no nirvāṇa at all, and I would then never say: my own Dharma is open.

"Ānanda! My own Dharma, truly, from the very outset, has been pure and clear — it is for this reason that my own disciples subdue their own mind and attain peace and security, free of doubt and regret, free of every offense and evil, practicing the path in purity."

The bodhisattva ought to reflect in this very way, never giving rise to anger toward one who has broken the precepts.

One further reflects: this very precept shall certainly lead, in the end, to abiding within unsurpassed, perfect, complete awakening. And why is this so?

It has been heard that even a bodhisattva certain of buddhahood has, at times, given rise to an offense: as, in a hundred thousand kalpas past, there was a bodhisattva who slandered an arhat free of every outflow, denying that they were truly an arhat at all; and it has further been heard that a bodhisattva certain of buddhahood, thirty-one kalpas before this present kalpa, once pierced a stream-enterer with a spear; and, within this present fortunate kalpa, it has been heard that there was a bodhisattva who slandered the Buddha Krakucchanda, saying: "How could such a bald-headed person possibly attain the path?"

Sentient beings such as this are difficult indeed to truly know — it is for this reason that, in this very matter, of what use would it be for me to seek such knowledge? Gain and loss, the fine and the foul, are what each being brings about for themselves and undergoes for themselves — what business is this of mine? Should I now wish to truly know such a matter, I might well harm myself in the process; the very weighing and measuring of other sentient beings is something the Buddha himself has not permitted. As the sūtra states: the Buddha told Ānanda: "Should a person weigh and measure another, they thereby harm themselves — only I myself am able to weigh and measure sentient beings, and those equal to me are likewise able to weigh and measure them."

As the verse says: "A vessel with a lid may still be empty; one without a lid may likewise be empty. A vessel with a lid may still be full; one without a lid may likewise be full.

"One should know that, within this world, there exist these very four kinds of person.

"Outward bearing and inward merit — their presence and absence are likewise so.

"Should one lack omniscience itself, how could one possibly weigh and measure another person?

"How could one, merely by beholding an outward bearing, thereby come to know their own inward merit?

"Right wisdom, possessed of a wholesome mind, is what is truly called the mark of a worthy person; yet, beholding only an outward bearing, how could one possibly know what lies within?

"One possessed within of merit and wisdom, yet outwardly showing no such bearing, wandering about unrecognized, is like fire covered over with ash.

"Should one measure what lies within by what appears outwardly, and thereby give rise to a mind of contempt, one destroys one's own body and one's own roots of goodness, and, at the end of life, falls into an evil destiny.

"One who outwardly feigns and displays a fine bearing, wandering about appearing as a worthy or a noble one, possesses only words spoken from the mouth, like thunder without any rain.

"The very place where every mind carries out its own activity is confused and mistaken, difficult indeed to truly know.

"It is for this reason that sentient beings cannot be wrongly measured and weighed; only omniscience itself is able fully to know every mind and every mental state.

"The subtle and hidden place where this activity occurs — it is for this reason that, in measuring sentient beings, the Buddha alone declares that those equal to himself alone are able to measure sentient beings.

"If the Buddha has spoken thus, who else could possibly weigh and measure another person?

"Should one behold only an outward bearing, and thereby weigh and measure their own inward merit —

"One destroys one's own roots of goodness by this very act, just as water erodes its own bank; should one fall into this very error, one thereby gives rise to a great karmic obstruction.

"It is for this reason that, toward this person, one ought never to give rise to contempt."

It is for this reason that the householder bodhisattva ought never to give rise to contempt and anger toward one who has broken the precepts.

And further, whether one upholds the precepts or has broken them, a person in white robes, not dwelling together with them, how could they possibly come to know this at all? Should I wish, in this very matter, to distinguish it with certainty, I would thereby give rise to a karmic obstruction of offense; and through the very causes and conditions of this obstruction of offense, I would undergo suffering across a thousand myriad kalpas, just as is stated within the Sūtra of No Activity.

And further, within a Great Vehicle sūtra, the Buddha told the Elder Ugra: "The householder bodhisattva, in this way, ought, toward a monk who has broken the precepts, give rise to a mind of pity: this person's own conduct is defiled, their own conduct evil and unwholesome. And why is this so? This person wears the very robe of the Thus Come One, the good, tranquil, and cessation-attaining sovereign teacher's own robe, and yet, themselves neither good nor gentle, is unable to tame their own faculties, carrying out conduct that is corrupt and destructive."

And further, the Buddha states within the sūtra: "Never hold in contempt one who has not yet studied — this is not that person's own offense, but the offense of the afflictions themselves; this person, through these very afflictions, gives rise to an unwholesome deed."

And further, the Buddhadharma possesses this very opening, and this person may yet be able to remove their own transgression and offense by themselves. Through the causes and conditions of right mindfulness, they may attain entry into the very station of the Dharma, and, having entered this certainty, abide within unsurpassed, perfect, complete awakening. And as the Buddha has said: "Only wisdom itself is able to break through the afflictions."

And it is further said: "One ought never wrongly to weigh and measure another person; should one weigh and measure them, one thereby harms oneself." Only the Buddha's own wisdom is able truly to comprehend a matter such as this — it is not something I myself am able to know.

Thus, toward one who has broken the precepts, one gives rise to no mind of anger or contempt whatsoever.

Furthermore: "The bodhisattva, upon entering a temple, ought to conduct themselves with every mark of proper bearing, showing reverence and prostrating, making offerings to the assembled monks."

Should the householder bodhisattva, upon entering a Buddhist temple, first wish to enter, they prostrate their entire body upon the ground outside the temple gate, and ought to reflect thus: "This is the dwelling-place of good persons, the dwelling-place of those who practice emptiness, the dwelling-place of those who practice signlessness, the dwelling-place of those who practice wishlessness; this is the dwelling-place of those who practice loving-kindness, compassion, sympathetic joy, and equanimity; this is the dwelling-place of those of right conduct and right mindfulness."

Should they behold the assembled monks, complete in every mark of proper bearing — their gaze calm and composed, holding fast their own robe and bowl, whether sitting, lying down, walking, or standing still, whether waking, sleeping, eating, or drinking, whether speaking or maintaining silence, their every outward bearing and movement all worthy of careful observation.

Should they behold a monk who cultivates and practices the four foundations of mindfulness, the very domain of the noble ones, upholding the precepts in purity, reciting and studying the scriptural teaching, diligently contemplating and sitting in meditation, having beheld them, one shows deep reverence. With a reverent mind, one prostrates, drawing near and offering greeting. One ought to reflect thus: "Should I, across kalpas as numerous as the sands of the Ganges, constantly give great gifts without ever ceasing at the shrines of the devas, this would still not equal even a single act of going forth from home."

The bodhisattva, at that very moment, ought to reflect thus: "Though I might, in accordance with the Dharma, seek wealth, and, across kalpas as numerous as the sands of the Ganges, constantly practice great giving, this very merit of giving would still not equal even giving rise to the aspiration to go forth from home — how much less, then, could it equal the reality of going forth itself?" And why is this so?

Household life possesses immeasurable faults and evils, while going forth from home is able to accomplish immeasurable merit — household life is clamorous and turbulent, while going forth from home is quiet and tranquil. Household life belongs to defilement, while going forth from home belongs to nothing at all.

Household life is the domain of evil conduct; going forth from home is the domain of wholesome conduct. Household life is defiled with every worldly dust; going forth from home departs from every worldly dust.

Household life sinks into the mire of the five desires; going forth from home emerges from the mire of the five desires. Household life makes a pure livelihood difficult to attain; going forth from home makes it easy to attain.

Household life abounds with hostile enemies; going forth from home has no hostile enemies. Household life abounds with affliction and obstruction; going forth from home has none.

Household life is a place of sorrow; going forth from home is a place of joy. Household life is the gateway to an evil destiny; going forth from home is the gateway to benefit.

Household life is bondage; going forth from home is liberation. Household life is beset with fear; going forth from home is free of fear.

Household life has the whip and the rod; going forth from home has neither. Household life has the blade and the spear; going forth from home has neither.

Household life has the heat of regret; going forth from home has none. Household life, through much seeking, brings suffering; going forth from home, through seeking little, brings joy.

Household life is frivolous amusement; going forth from home is tranquil cessation. Household life is pitiable; going forth from home has nothing pitiable in it.

Household life is sorrow and weariness; going forth from home has none. Household life is lowly; going forth from home is lofty and manifest.

Household life is a raging blaze; going forth from home is tranquil cessation. Household life is lived for the sake of another; going forth from home is lived for oneself.

Household life has little strength; going forth from home has great strength. Household life follows the gateway of defilement; going forth from home follows the gateway of purity.

Household life increases thorns and brambles; going forth from home breaks through these thorns and brambles. Household life accomplishes only a lesser dharma; going forth from home accomplishes a great dharma.

Household life produces unwholesome deeds; going forth from home cultivates wholesome ones. Household life brings regret; going forth from home is free of regret.

Household life adds to the very sea of tears, milk, and blood; going forth from home exhausts this very sea.

Household life is held in contempt by every buddha, pratyekabuddha, and śrāvaka; going forth from home is praised by every buddha, pratyekabuddha, and śrāvaka.

Household life knows no contentment; going forth from home knows contentment. Household life delights māra; going forth from home troubles māra.

Household life brings decline afterward; going forth from home brings no decline afterward. Household life is easily broken; going forth from home is difficult to break.

Household life is servitude; going forth from home is mastery. Household life remains forever within birth and death; going forth from home reaches nirvāṇa ultimately.

Household life falls into a pit; going forth from home emerges from the pit. Household life is dark obscurity; going forth from home is bright manifestation.

Household life is unable to tame its own faculties; going forth from home is able to tame them.

Household life is arrogant and boastful; going forth from home is humble and yielding. Household life is base and vulgar; going forth from home is noble and worthy of honor.

Household life has its own causes to answer to; going forth from home has none. Household life has many affairs; going forth from home has few.

Household life's own fruit is small; going forth from home's own fruit is great. Household life is flattering and crooked; going forth from home is honest and upright.

Household life abounds in sorrow; going forth from home abounds in joy. Household life is like an arrow lodged in the body; going forth from home is like the body freed of the arrow.

Household life brings sickness; going forth from home brings recovery from sickness. Household life, practicing unwholesome dharmas, ages quickly; going forth from home, practicing wholesome dharmas, remains youthful and vigorous.

Household life, through heedlessness, is death; going forth from home has the very life of wisdom. Household life is deceptive; going forth from home is truthful.

Household life seeks much; going forth from home seeks little. Household life drinks a mingled, poisoned draught; going forth from home drinks the nectar of immortality.

Household life abounds in encroachment and harm; going forth from home has none. Household life brings decline and loss; going forth from home has none.

Household life is like the fruit of a poisonous tree; going forth from home is like the fruit of nectar. Household life is a convergence of resentment and hatred; going forth from home departs from the suffering of encountering what one resents.

Household life brings the suffering of separation from what one loves; going forth from home brings the convergence of true affection. Household life's own delusion is heavy; going forth from home's own delusion is light.

Household life loses a pure conduct; going forth from home attains a pure conduct. Household life breaks a deep and resolute mind; going forth from home accomplishes it.

Household life has no rescue; going forth from home has rescue. Household life is solitary and destitute; going forth from home is not solitary or destitute.

Household life has no shelter; going forth from home has shelter. Household life has no refuge; going forth from home has refuge.

Household life abounds in anger; going forth from home abounds in loving-kindness. Household life is a heavy burden; going forth from home relinquishes this burden.

Household life's own affairs are endless; going forth from home has no such affairs. Household life is a convergence of offense; going forth from home is a convergence of merit.

Household life is affliction and suffering; going forth from home is free of it. Household life has heat; going forth from home has none.

Household life has contention; going forth from home has none. Household life is defiled attachment; going forth from home has no such attachment.

Household life has pride of self; going forth from home has none. Household life values material wealth; going forth from home values merit.

Household life has calamity; going forth from home extinguishes calamity. Household life brings diminishment and loss; going forth from home brings increase and benefit.

Household life is easily obtained; going forth from home is difficult to encounter, attained but once even across a thousand myriad kalpas.

Household life is easy to practice; going forth from home is difficult to practice. Household life follows the current downstream; going forth from home goes against the current.

Household life is adrift upon the water; going forth from home rides upon a raft.

Household life is submerged by the afflictions; going forth from home has a bridge by which to cross over on its own.

Household life is this shore; going forth from home is the far shore. Household life is entanglement and bondage; going forth from home departs from this entanglement and bondage.

Household life harbors resentment and hatred; going forth from home departs from this resentment and hatred. Household life follows the laws of the state; going forth from home follows the Buddhadharma.

Household life has its own entanglements; going forth from home has none. Household life bears a bitter fruit; going forth from home bears a joyful fruit.

Household life is restless and frivolous; going forth from home is dignified and weighty. Household life's own companions are easily found; going forth from home's own companions are difficult to find.

Household life takes a spouse as its own companion; going forth from home takes a firm and resolute mind as its own companion. Household life is surrounded and besieged; going forth from home breaks free of this siege.

Household life values encroaching upon and troubling another; going forth from home values benefiting another.

Household life values the giving of material wealth; going forth from home values the giving of the Dharma.

Household life holds aloft māra's own banner; going forth from home holds aloft the Buddha's own banner. Household life has a place of refuge; going forth from home destroys every such refuge entirely.

Household life increases attachment to the body; going forth from home departs from the body. Household life enters a deep thicket; going forth from home emerges from this deep thicket.

Furthermore: "And, toward one who has gone forth from home, one's own mind ought to hold a deep longing and admiration."

The householder bodhisattva, having reflected in this way upon the merit of going forth from home, ought to hold, toward one who has gone forth, a mind of longing and admiration: "When shall I be able to go forth from home, and possess merit such as this!

"When shall I be able to go forth from home, fully practicing, in due order, the dharma of the ascetic — reciting the precepts, holding the poṣadha observance, the rains retreat, the pravāraṇā ceremony, and taking my own seat in due order!

"When shall I be able to wear the very robe steeped in the precepts, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation, worn by the noble ones!

"When shall I be able to bear the very mark of the noble ones!

"When shall I be able to dwell quietly within a tranquil forest!

"When shall I be able to hold the almsbowl and go begging for food, whether receiving it or not, whether much or little, whether fine or foul, whether cold or hot, receiving it in due order. Taking only enough to sustain the body, as one applies salve to a wound, or grease to a cart!

"When shall I be able, toward these eight worldly dharmas, to hold a mind free of both sorrow and joy!

"When shall I be able to close off the six faculties, as one restrains a dog, a deer, a fish, a snake, a monkey, and a bird!

"A dog delights in a settlement, a deer delights in the mountains and marshes, a fish delights in a pool or pond, a snake favors a burrow, a monkey delights in a deep forest, a bird relies upon the open sky.

"The eye, ear, nose, tongue, body, and mind constantly delight in form, sound, fragrance, taste, touch, and mental objects — this is not something the ordinary being's own shallow wisdom and weak resolve is able to subdue; only wisdom, a firm mind, and right mindfulness are able to overcome these six faculties' own bandit-thieves, so that they cause no further affliction, and one attains mastery and fearlessness.

"When shall I be able to delight in sitting in meditation, in reciting and studying the scriptural teaching, to delight in severing the afflictions, to delight in cultivating wholesome dharmas, to delight in wearing a coarse robe, taking only enough to cover the body, recalling my own past heedlessness while still a layperson, and now, having obtained both my own benefit and the ability to benefit others, applying diligent effort accordingly!

"When shall I be able to accord with the very path and dharma the bodhisattva practices!

"When shall I be able likewise to become, for this world, an unsurpassed field of merit!

"When shall I be able to depart from this very bondage of affection!

"When shall I be able to escape this very prison of household life!"

As the verse says: "Showing reverence to every stūpa and temple, on account of the Buddha, gives rise to three minds."

This householder bodhisattva, having already come to long for and admire going forth from home, upon entering a stūpa or temple, at the moment of showing reverence to the Buddha, ought to give rise to these three minds — what are these three?

"When shall I be able to receive offerings from devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, mahoragas, humans, and non-humans alike! When shall I be able to attain spiritual power, my own relics spreading throughout this world, benefiting sentient beings! I now, with a deep mind, apply great diligence, that I might attain unsurpassed, perfect, complete awakening; and, having accomplished buddhahood, enter nirvāṇa without residue!"

Furthermore: "When one goes to attend the monks, according with whatever service is needed, remaining silent and according with whatever they teach, relieving their want without any stinginess."

This householder bodhisattva, having already shown reverence at the stūpa, seeks out and approaches the assembled monks — those who expound the Dharma, those who uphold the Vinaya, those who recite the sūtras, those who recite the mātṛkā, those who recite the bodhisattva basket, those who dwell in forest hermitages, those who wear rag robes, those who beg for food, those who eat but a single meal, those who constantly remain seated, those who drink no beverage past midday, those who wear only three robes, those who wear only coarse cloth, those who sit wherever a seat is spread, those who dwell beneath trees, those who dwell among graves, those who dwell in open ground, those of few desires, those of contentment, those who dwell apart, those who sit in meditation, and those who encourage and transform others — one ought, according to each monk's own practice, to render service to them.

Should one come before one who recites the Abhidharma, one ought, according to whatever they expound concerning the nature and mark of every dharma, whether corresponding or not corresponding to one another, to inquire respectfully of whatever doubt one holds, and, having inquired, study and learn it.

Should one encounter one who upholds the Vinaya, one ought to inquire respectfully concerning the causes and conditions giving rise to an offense, the gravity or lightness of an offense, the dharma for extinguishing an offense, and matters of avadāna, and, having inquired, cultivate and practice it.

Should one encounter one who recites the sūtras, one ought to inquire respectfully concerning the meaning within the various āgamas and divisions of the canon, studying and learning them extensively.

Should one encounter one who recites the mātṛkā, or the Sūtra of Benefiting the Multitude, the Udāna, the Pārāyaṇa, or the Dharmapada, one ought to study and learn scriptures such as these.

Should one encounter one who recites the bodhisattva basket, one ought to inquire respectfully concerning the six pāramitās and their skillful means, and, having inquired, cultivate and study them.

Should one encounter a forest-dwelling monk, one ought to study their own dharma of dwelling apart.

Should one encounter one who sits in meditation, one ought to study their own dharma of meditative sitting.

Toward every remaining monk, one likewise ought, according to their own practice, to inquire respectfully and study and learn from them, without any contrary resistance.

As for "guarding one's own speech": when going to attend the monks, one ought skillfully to guard one's own speech, remaining calm and composed and silent, observing the proper time and place, reflecting according to the matter at hand, one's own mind free of confusion, speaking but little.

And further, toward those who expound the Dharma, and the assembled monks, according to whatever they lack — whether robe, bowl, sitting-cloth, or any article of livelihood — one gives according to one's own capacity, without any stinginess or reluctance.

And why is this so? The bodhisattva ought still to give even to evil persons — how much more so, then, to a monk who possesses genuine merit! Even one's own flesh and body ought not to be spared — how much less, then, an external object that assists the very path!

Furthermore: "When practicing giving, one ought never to give rise to affliction in another."

When practicing giving, should one give to one person while another fails to receive anything, this latter person may give rise to anger and affliction; one ought skillfully to weigh and consider before giving, so as never to cause another to give rise to anger and affliction. And why is this so?

"Guarding and protecting the mind of the ordinary being ought to surpass even that shown toward an arhat."

This householder bodhisattva, giving robes, food and drink, medicine, and bedding to the assembled monks, making offerings, welcoming and seeing them off, showing reverence and drawing near to them —

Guarding and protecting the mind of the ordinary being ought to surpass even the guarding and protection shown toward an arhat. And why is this so? Every arhat, toward gain and loss, disgrace and honor, praise and blame, suffering and joy, holds no difference of mind whatsoever; the ordinary being, possessing craving, anger, stinginess, and envy, is capable of giving rise to karmic offense, and, through this very karmic offense, falls into hell, the animal realm, or the realm of hungry ghosts. It is for this reason that one ought to guard and protect the ordinary being's own mind all the more deeply.

The bodhisattva's own affairs are, in every case, giving for the benefit of every sentient being, never for their own pleasure, never seeking their own fruit and recompense in a future life — this is nothing at all like a mere commercial exchange.

Furthermore: "Through the very giving of material wealth, one is able to draw them in through the giving of the Dharma as well, benefiting them according to what they themselves wish, teaching them to give rise to the unsurpassed mind."

This householder bodhisattva, for the sake of their own benefit, benefits monks according to their own need — whether giving a robe, or giving a bowl, or every other kind of material object besides. A monk such as this, not yet having entered the very station of the Dharma, not yet having attained the fruit of the path, ought to be encouraged to give rise to the vow of unsurpassed, perfect, complete awakening. And why is this so? Through the very drawing-in accomplished by the giving of material wealth, one is able to draw them in further through the giving of the Dharma.

And this may cause the very donor of this gift to hold a mind of love and reverence, accepting with trust whatever is then spoken to them.

Furthermore: "For the sake of guarding and protecting the Dharma, relinquishing one's own life without any regret; treating and healing a sick monk, even to the point of giving one's own body."

This householder bodhisattva, for the sake of guarding and protecting the Dharma, goes so far as to relinquish their own body and life, diligently applying effort, breaking through the sixty-two kinds of outside path, and every follower of māra who hates and envies the Buddhadharma; among the Buddha's own disciples, there may be some of deviant conduct, who distort the Buddhadharma — persons such as this, broken through in accordance with the Dharma, is what is called guarding and protecting the Dharma.

And further, toward those of vast learning who expound the Dharma, adding a mind of faith and reverence, making the fourfold offering to them, is likewise called guarding and protecting the Dharma.

Should one personally recite, explain, and copy out the sūtras, the Vinaya, the Abhidharma, the mātṛkā, and the bodhisattva basket, and further teach others to recite, explain, and copy them, through this very cause and condition the Dharma endures for a long time, benefiting all. Whether householder or renunciant, praising and extolling it, the Dharma endures long and to great benefit. Should the Dharma be spoken of as swiftly perishing, this is itself a fault and an evil.

And further, being mindful that the Thus Come One, across a vast span of time, practiced the bodhisattva path, carrying out every difficult practice, only thereby attaining this very Dharma; through this very cause and condition, toward every householder and renunciant, applying diligent effort, revealing, teaching, benefiting, and delighting them, whether causing them to attain the path, or causing them to enter irreversibility — to speak briefly of the causes and conditions of guarding the Dharma, causing all to obtain every implement of peace and joy, and further being personally able to practice exactly as one has spoken — all of this is called guarding and protecting the Dharma.

Furthermore, this is the very dharma of the householder bodhisattva: should there be a sick monk requiring treatment, this bodhisattva, even to the point of relinquishing their own body to treat this illness, holds nothing back — this is of the very greatest importance. The renunciant ought to seek this essential matter from the householder — namely, personally attending to their illness, and providing medicine.

Furthermore: "Giving with a resolute mind, and, having given, holding no regret."

Should this bodhisattva, whether for the sake of guarding and protecting the true Dharma, or for the sake of attending a sick person, give in a timely manner, their own mind free of any regret, this is called pure giving; should one seek no fruit in recompense, making no distinction between one who ought to receive and one who ought not, but give solely through a mind of pity and benefit, this too is called pure giving.

As the verse says: "Should a person give with a mind of compassion, this is called pure giving — one speaks neither of this as a field of merit, nor as not a field of merit.

"Should a person practice giving, giving for no purpose whatsoever, and should a person give for the sake of a fruit in recompense, this latter is called an investment expecting return.

"It is for this reason that it is said: having given, one's own mind holds no regret or resentment whatsoever; even the smallest merit is, in every case, directed toward the unsurpassed path."

Through the very merit obtained from the causes and conditions of this giving, one ought, in every case, to dedicate it toward unsurpassed, perfect, complete awakening, seeking neither benefit nor joy in this present life or lives to come, nor the fruit of the lesser vehicle; but seeking, for the sake of sentient beings, unsurpassed, perfect, complete awakening alone.

Just as I have already explained above every remaining practice of the householder bodhisattva, what needed to be explained has now been explained in full, all gathered from various passages scattered throughout the Great Vehicle sūtras, according with the scriptural teaching. The bodhisattva, abiding within this very practice, swiftly attains unsurpassed, perfect, complete awakening.

Within the second ground, much has already been said of the renunciant bodhisattva's own practice; the practice shared in common by both householder and renunciant bodhisattvas shall now further be explained.

Practices Shared in Common Chapter

Question: You have said that you would explain the dharma of the practice shared in common by both householder and renunciant bodhisattva — please explain this now.

Answer: "Patient endurance, the giving of the Dharma, forbearance with regard to the Dharma, contemplation, a dharma free of crookedness, reverence for the Dharma, a dharma that obstructs nothing, making offering to the Dharma, faith and understanding, cultivating emptiness, freedom from craving and envy, practicing exactly as one has spoken, the giving of lamplight, the giving of music, the giving of a vehicle, right vows, the dharma of gathering others, reflecting on benefiting and bringing peace to sentient beings, and an equal mind toward all. This is the essential dharma of the practice shared in common by householder and renunciant alike."

It is for this reason that the verse states: "Practicing patient endurance, the body becomes dignified and fine; giving the Dharma, one comes to know past lives; forbearance with the Dharma attains the dhāraṇī; contemplation obtains wisdom; toward every dharma, holding no crookedness, one constantly attains right mindfulness."

As for "practicing patient endurance, the body becomes dignified and fine": being able to endure harsh speech, reviling, cursing, bondage, blade and club, torture, and beating, one's own mind never wavering or changing, able to bear every one of these fully. Patient endurance such as this obtains, as its own fruit and recompense, rebirth among humans or devas, constantly possessing a dignified and fine bearing; and, upon later accomplishing buddhahood, one's own marks and signs become beyond compare.

As for "giving the Dharma, one comes to know past lives": one who practices the giving of the Dharma is able to know matters of immeasurable kalpas past. "The giving of the Dharma" refers to distinguishing, in every kind of way, the śrāvaka vehicle, the pratyekabuddha vehicle, and the buddha vehicle, and explaining their own true meaning.

Though the fruit and recompense of the giving of the Dharma is of thirty-five kinds, its essential one is knowing one's own past lives. Through the very cause and condition of expounding the Dharma, severing every doubt held by others, one thereby attains "knowledge of past lives."

As for "forbearance with the Dharma attains the dhāraṇī": "the Dharma" here refers to that which accords with emptiness, signlessness, and wishlessness, and that which accords with the six pāramitās. Fully comprehending and clearly understanding the bodhisattva's own grounds, and the very dharma practiced by every bodhisattva, one's own mind able to endure and uphold it, this is called "forbearance with the Dharma." One who practices this very forbearance thereby attains the dhāraṇī. "The dhāraṇī" refers to whatever sūtra one has heard, whatever one has recited, its own true meaning never forgotten even across a hundred thousand myriad kalpas.

As for "contemplation obtains wisdom": "contemplation" refers to weighing and considering wholesome dharmas, distinguishing their own true meaning. It is for this reason that one is able to obtain benefit in this present life and in lives to come.

As for "holding no crookedness of mind, one attains right mindfulness": "no crookedness" refers to being upright and honest, free of flattery. Cultivating and practicing this very dharma, one thereby attains, within every dharma, a firm and resolute mindfulness.

Furthermore: "Honoring the Dharma, the Dharma thereby becomes firm; obstructing nothing, one thereby attains its own protection; making offering to the Dharma, one thereby encounters the buddhas; through faith and understanding, one departs from every difficulty."

As for "honoring the Dharma, the Dharma thereby becomes firm": should a person honor and revere the Dharma, this very Dharma thereby becomes firm. "A firm dharma" refers to a dharma one has received, upheld, and studied that naturally becomes secure and firm, unable to be shaken or overturned. Upon later accomplishing buddhahood, there shall be many bodhisattva and śrāvaka disciples abiding within this very firm dharma, and none shall be able to obstruct the dharma they themselves have received.

And further, "firm" refers to this Dharma enduring for a long time.

As for "obstructing nothing, one thereby attains its own protection": should a person who expounds the Dharma, and a person who listens to the Dharma, never wrongly create any obstruction toward it, then, upon later accomplishing buddhahood, every deva and every person in this world shall together guard and protect this Dharma; and, not yet having attained buddhahood themselves, one shall constantly be able to guard and uphold the true Dharma of every buddha; and, after every buddha has passed into extinction, guarding and protecting the Dharma they have left behind, until the appearance of the next buddha in the world. Through this very cause and condition, both bodhisattva and śrāvaka alike ought, with their whole mind, skillfully to guard and protect the Dharma.

As for "making offering to the Dharma, one thereby encounters the buddhas": "offering" refers to showing reverence toward every dharma. Through the giving of the Dharma and Dharma assemblies, showing a reverent mind in making offering to one who expounds the Dharma, setting out a Dharma seat, erecting a meditation hall, adorning and decorating the very place where the Dharma is taught — through this deep mind of love and delight, and through the very cause and condition of this offering to the Dharma, one comes to encounter every buddha.

As for "through faith and understanding, one departs from every difficulty": "faith" refers to giving rise to a deep desire and delight toward every wholesome dharma; through this very dharma, one is able to depart from the eight difficulties. "Understanding" refers to being able to extinguish every offense, and, within every wholesome dharma, through the very power of one's own mind, understanding it according to one's own will — just as, with the ten totalities, one comes to understand each according to one's own will.

Should a person possess much power of faith and understanding, they are able to extinguish immeasurable offense and evil accumulated since beginningless birth and death, exactly as already explained within the earlier Chapter of Repentance.

Furthermore: "Cultivating emptiness, one is free of heedlessness; free of craving, one accomplishes benefit; practicing exactly as one has spoken, one extinguishes the afflictions; giving lamplight, one attains the heavenly eye."

As for "cultivating emptiness, one is free of heedlessness": "cultivation" is of two kinds — cultivation that attains, and cultivation that practices.

Through the very power of cultivating emptiness, one holds faith that every conditioned dharma is entirely illusory and false, and yet does not abide even within emptiness itself. Since no dharma is ever fixed or certain, one constantly restrains and examines oneself, one's own mind free of heedlessness.

As for "free of craving, one accomplishes benefit": "craving" refers to giving rise, toward another's own possessions, to a mind of craving and grasping. Should this very matter be removed, whatever one seeks is accomplished, and whatever one wishes is fulfilled.

As for "practicing exactly as one has spoken, one extinguishes the afflictions": whatever one has spoken, one's own body immediately carries it out, thereby severing the afflictions; within every matter, one practices exactly as one has spoken. Across every past lifetime, the very scent of the afflictions has constantly permeated one's own mind — through this practice, it is entirely extinguished and removed, transforming the afflictions and their own evil habitual nature.

As for "giving lamplight, one attains the heavenly eye": should a person kindle a lamp in offering to the Buddha, to the śrāvakas and pratyekabuddhas, and to a stūpa, an image, or relics, through this very cause and condition, one attains, as its recompense, the heavenly eye.

Furthermore: "Delighting in giving music, one attains, as its recompense, the heavenly ear; through right vows, one attains a pure land; giving a vehicle, one attains supernormal locomotion; gathering others through the four means, one attains a complete assembly."

As for "delighting in giving music, one attains, as its recompense, the heavenly ear": within a great assembly, performing every kind of music in offering to the Buddha, one attains, as its recompense, the heavenly ear.

As for "giving a vehicle, one attains supernormal locomotion": "a vehicle" refers to a palanquin, a carriage, an elephant, a horse, and every such conveyance. There are, further, those who say: giving even sandals and the like likewise attains this same supernormal locomotion.

As for "through right vows, one attains a pure land": according to whatever vow one makes, one thereby obtains this pure land. Whether of gold, silver, crystal, coral, amber, mother-of-pearl, or agate, and every kind of immeasurable jewel besides, one attains a pure and undefiled land.

As for "gathering others through the four means, one attains a complete assembly": should the bodhisattva fully practice the four means of gathering others, they thereby attain a complete assembly — through giving, kind speech, beneficial conduct, and cooperative engagement, gathering in sentient beings; upon later accomplishing buddhahood, one attains an assembly, pure and complete, of immeasurable bodhisattvas and śrāvakas, just as Amitābha Buddha possesses these two kinds of assembly, pure and complete. As for the completeness of one's own vows, this is as already explained within the earlier chapter on the ten vows.

Furthermore: "For the sake of benefiting sentient beings, one is loved and revered by all; holding an equal mind free of any duality, one attains the status of the very foremost."

Should the bodhisattva, through the karma of body, speech, and mind, undertake any action whatsoever, it is, in every case, for the benefit and peace of sentient beings. It is for this reason that sentient beings, in every case, hold this bodhisattva in reverence and love.

Should the bodhisattva, toward every sentient being, whether hostile or intimate, practice an equal mind, never abandoning any sentient being whatsoever, through this very karmic recompense, they attain the status of "the very foremost."

"Foremost" refers to being able to overcome craving, anger, delusion, and every evil dharma of the afflictions — it is for this reason that this status is called buddhahood.

Question: Every person alike possesses eyes, ears, nose, tongue, mouth, and the like, with no real difference among them — how, then, can one know that this is truly a buddha?

Answer: The Buddha possesses the thirty-two marks of a great being. Whoever possesses these marks, one should know, is truly a buddha.

Both householder and renunciant alike ought to distinguish and thoroughly understand these thirty-two marks. By what dharma is this mark itself attained? By what karma is this mark attained? This karma too ought to be known. And why is this so? Wishing to attain this merit, one ought to know this mark; wishing to attain this mark, one ought to know this karma.

Question: A matter such as this — where can it be understood?

Answer: "Within the chapter on the marks of the Dharma, each single mark receives a threefold analysis."

Within the Abhidharma's own chapter on the thirty-two marks, each and every mark receives a threefold analysis, all of which ought to be thoroughly known.

Question: What, then, is meant by each and every mark receiving a threefold analysis?

Answer: "First, explaining the very essence of the mark; second, explaining the fruit of the mark; third, explaining the karma by which the mark is attained."

As for the mark of the wheel upon the hand and foot, this has already been explained above — the wheel-turning sage king likewise possesses this mark, and every bodhisattva likewise possesses it, and even other persons possess it as well, though not to the same degree. As for the wheel upon the hand and foot, within the very palm of the hand and sole of the foot, there is a thousand-spoked wheel, complete and perfectly clear, as though appearing as a stamped impression.

The foot resting securely, unmoving, this is called the mark of a firmly planted foot.

Webbing, soft and thin, just like a royal goose; its own pattern clear and distinct, like threads of genuine gold, this is called the mark of webbed hands and feet.

Soft and pliant, just like the down of the tūla tree, or an infant's own body, its own color a rosy red, surpassing every other part of the body, this is called the mark of soft hands and feet.

The palm of the hand, the sole of the foot, the nape of the neck, and both armpits — these seven places all being full, this is called the mark of seven full places.

Long fingers, slender and even, this is called the mark of long fingers.

The heel long and broad, this is called the mark of a broad heel.

The body seven cubits in length, without any crookedness, this is called the mark of an upright, great body.

The instep of the foot raised and full, this is called the mark of a high instep.

The hair upon the body curling upward to the right, this is called the mark of hair curling upward.

The calves gradually tapering, just like those of the antelope, this is called the mark of antelope calves.

Standing upright, both hands able to touch the knees, this is called the mark of long arms.

Just as with a treasured horse or a treasured elephant, whose own private organ does not show outwardly, this is called the mark of a concealed organ.

A supreme, golden radiance, this is called the mark of golden color.

Skin soft as refined gold, receiving no dust or defilement, this is called the mark of thin, fine skin.

From each and every pore, a single hair grows, this is called the mark of a single hair per pore.

Between the eyebrows, a tuft of white hair radiant as snow upon a conch shell, this is the mark of white hair.

Like the foreparts of a lion's own body, broad and full in due proportion, this is called the mark of a lion's own upper body.

The shoulders round and full, this is called the mark of round, full shoulders.

The area beneath the arms, level and full, this is called the mark of full underarms.

The root of the tongue, unimpaired by wind, cold, or heat, skillfully distinguishing every flavor, unlike that of any other person, this is called the mark of tasting every flavor to the fullest.

The body's own height and breadth equal to one another, just like the nyagrodha tree, this is called the mark of a well-proportioned body.

The fleshy protuberance atop the head round and full, the hair curling upward to the right, this is called the mark of the uṣṇīṣa.

The tongue like a crimson lotus flower, broad and long yet thin, this is called the mark of a broad, long tongue.

The voice like Brahmā's own, or like the kalaviṅka bird, this is called the mark of a Brahmā-like voice.

The cheeks round and broad as a mirror, this is called the mark of a lion's own cheeks.

The teeth white as snow upon a conch shell, or like the kunda flower, this is called the mark of white teeth.

Even and level, without any irregularity, this is called the mark of even teeth.

Close-set and fine, without any gap, this is called the mark of complete teeth.

The upper and lower teeth corresponding to one another, this is called the mark of forty teeth.

The white and black of the eye clearly distinct, pure and free of any red vein, this is called the mark of eyes the deep blue-black of collyrium.

The eyelashes never tangled, upper and lower blinking together, neither too long nor too short, this is called the mark of eyelashes like a bull's own.

Through welcoming, seeing off, and showing reverence toward every venerable person, and through providing service and attendance within a stūpa or temple, at a great Dharma assembly, or a place where the Dharma is expounded, one attains the mark of the wheel upon the hand and foot. Possessing this very mark, should one remain a householder, one becomes a wheel-turning sage king, gaining many subjects; should one go forth from home to study the path, one gains a great following of disciples.

Firmly upholding, without ever relinquishing, every dharma one has received, one thereby attains the mark of a firmly planted foot.

Possessing this very mark, none are able to overturn or shake one.

Constantly cultivating the four means of gathering others — giving, kind speech, beneficial conduct, and cooperative engagement — one thereby attains the mark of webbed hands and feet.

Possessing this very mark, one swiftly gathers a great assembly of people.

Through fragrant, delicious, and soft food and drink, given in offering to others and to every venerable person, providing whatever they require, one thereby attains the mark of soft hands and feet, and the mark of seven full places.

Possessing this very mark, one obtains much fragrant, delicious, and soft food and drink.

Through rescuing one who was to die, and increasing another's own lifespan, and further receiving the precept against killing, one thereby attains the mark of long, slender fingers, the mark of a full heel, and the mark of a great, upright body.

Possessing this very mark, one's own lifespan is long and enduring.

Through every wholesome dharma one has received continuing to increase without ever being lost, one thereby attains the mark of a high instep, and the mark of hair curling upward to the right.

Possessing this very mark, every merit one attains never retrogresses or is lost.

Through teaching one's own skill and every scripture to others without any reluctance, and through giving sandals and the like, one thereby attains the mark of antelope calves.

Possessing this very mark, whatever one studies and cultivates is accomplished swiftly, exactly as one wishes.

Through, when one comes to make a request, holding back nothing whatsoever, one thereby attains the mark of long, even arms.

Possessing this very mark, one is able to attain great strength, and able to give greatly.

Through being skillfully able to reconcile others, never allowing sentient beings to become estranged from their own kin, and, should estrangement occur, restoring this very harmony, one thereby attains the mark of a concealed organ.

Possessing this very mark, one gains many disciples.

Through giving fine, pure and clean clothing, bedding, towers, and dwellings, one thereby attains the mark of golden color, and the mark of thin skin.

Possessing this very mark, one obtains fine, pure and clean clothing, bedding, towers, and dwellings.

Through, according to what is fitting, making offering to one's own preceptor, one's own instructor, one's own parents and siblings, and every venerable and worthy person, being able to protect and guard them, one thereby attains the mark of a single hair growing from each and every pore, the mark of hair curling to the right, and the mark of white hair adorning the face.

Possessing this very mark, none are equal to oneself.

Through speech marked by conscience and shame, speech that accords with others, and kind speech, one thereby attains the mark of an upper body like a lion's own, and the mark of round, full shoulders.

Possessing this very mark, whoever beholds one delights in the sight, never growing weary of it.

Through providing medicine and food and drink to the sick, personally attending to them, one thereby attains the mark of full underarms, and the mark of tasting every flavor to the fullest.

Possessing this very mark, one's own body suffers little illness.

Through giving gardens and groves, sweet fruit, bridges, flourishing trees, pools and wells, food and drink, flowers and fragrance, garlands, dwellings, and the erecting of stūpas and rest-houses of merit, and, in giving alongside the assembly, being able to bring forth much in the way of goods, one thereby attains the mark of a body like the nyagrodha tree, and the mark of the uṣṇīṣa.

Possessing this very mark, one attains nobility and mastery.

Through cultivating, across a vast span of time, truthful speech and gentle speech, one thereby attains the mark of a broad, long tongue, and the mark of a Brahmā-like voice.

Possessing this very mark, one attains the five meritorious qualities of voice. These five meritorious qualities of voice are: a voice easily understood, a voice that never wearies the listener, a voice deep and far-reaching, a voice pleasing to the ear, and a voice that never scatters.

Through, across a vast span of time, speaking truthfully and never speaking idle, frivolous words, one thereby attains the mark of a lion's own cheeks.

Possessing this very mark, whatever one says is certainly believed and accepted.

Through, having once made an offering, never afterward showing contempt, providing according to what is needed, one thereby attains the mark of white teeth, and the mark of even teeth.

Possessing this very mark, one attains a pure, harmonious, and like-minded following.

Through, across a vast span of time, speaking truthfully, never slandering or defaming, one thereby attains the mark of forty teeth, and the mark of close-set teeth.

Possessing this very mark, one's own following remains harmonious and united, unable to be broken apart.

Through a deep mind of love and affection, beholding sentient beings with a gentle countenance, free of craving, anger, and delusion, one thereby attains the mark of eyes the deep blue-black of collyrium, and the mark of eyelashes like a bull's own.

Possessing this very mark, everyone who beholds oneself feels nothing but love and reverence.