Vajragarbha's Own Vow, and the Twelve Ascetic Practices

Guarding the Precepts Chapter

This bodhisattva, in this way, practices every one of the wholesome paths. Toward both the wholesome and unwholesome paths, in their own general aspect and particular aspect, they distinguish and know each of them individually, each possessing two kinds of fruit and recompense.

As for the ten wholesome karmic paths — the "general fruit and recompense" refers to being reborn among the devas, or being reborn among humans.

As for the "particular fruit and recompense": the wholesome conduct of departing from killing possesses two kinds of fruit and recompense: first, a long life; second, little illness.

The wholesome conduct of departing from robbery and theft possesses two kinds of fruit and recompense: first, great wealth; second, sole possession of one's own property.

The wholesome conduct of departing from sexual misconduct possesses two kinds of fruit and recompense: first, a spouse who is chaste and virtuous; second, never being violated by an outsider.

The wholesome conduct of departing from false speech possesses two kinds of fruit and recompense: first, never being slandered or defamed by others; second, never being deceived by others.

The wholesome conduct of departing from divisive speech possesses two kinds of fruit and recompense: first, attaining a fine circle of kin; second, never having this circle broken apart by others.

The wholesome conduct of departing from harsh speech possesses two kinds of fruit and recompense: first, hearing whatever sound one delights in exactly as one wishes; second, being free of contention and dispute.

The wholesome conduct of departing from idle speech possesses two kinds of fruit and recompense: first, others accept one's own words with trust; second, whatever one says is taken as resolute and certain.

The wholesome conduct of freedom from craving and grasping possesses two kinds of fruit and recompense: first, contentment; second, few desires.

The wholesome conduct of freedom from anger and affliction possesses two kinds of fruit and recompense: first, constantly encountering another's own good fortune, wherever one is reborn; second, taking no delight in harming or afflicting sentient beings.

The wholesome conduct of right view possesses two kinds of fruit and recompense: first, departing from flattery and crookedness; second, whatever one sees is pure.

The ten unwholesome paths are likewise so: as for the "general fruit and recompense," the superior degree of this conduct causes one to fall into hell, the middling degree causes one to fall among the animals, and the inferior degree causes one to fall among the hungry ghosts.

As for the "particular fruit and recompense": the unwholesome conduct of killing possesses two kinds of fruit and recompense: first, a short life; second, much illness.

The unwholesome conduct of robbery and theft possesses two kinds of fruit and recompense: first, poverty; second, the loss of one's own wealth.

The unwholesome conduct of sexual misconduct possesses two kinds of fruit and recompense: first, obtaining an ugly, corrupt spouse, further lacking chastity and virtue; second, being violated by another.

The unwholesome conduct of false speech possesses two kinds of fruit and recompense: first, being slandered and defamed by others; second, being deceived by others.

The unwholesome conduct of divisive speech possesses two kinds of fruit and recompense: first, obtaining an evil circle of kin; second, this very circle being easily broken apart.

The unwholesome conduct of harsh speech possesses two kinds of fruit and recompense: first, hearing only evil sounds; second, constant contention and dispute.

The unwholesome conduct of idle speech possesses two kinds of fruit and recompense: first, one's own words are never accepted with trust; second, whatever one says has neither beginning nor end.

The unwholesome conduct of craving and grasping possesses two kinds of fruit and recompense: first, a mind never content; second, abundant desire, never satiated.

The unwholesome conduct of anger and affliction possesses two kinds of fruit and recompense: first, an evil nature; second, delighting in afflicting sentient beings.

The unwholesome conduct of wrong view possesses two kinds of fruit and recompense: first, a mind of flattery and crookedness; second, falling into wrong view.

"Knowing this, loving and delighting in the Dharma, this mind unmoving toward the Dharma; toward every sentient being, this mind of loving-kindness and compassion grows ever more supreme."

As for "loving the Dharma": this refers to loving only the Dharma, with nothing else more supreme. "The Dharma" here refers to the ten wholesome karmic paths already explained.

As for "delighting in the Dharma": this refers to delighting only in the Dharma, with nothing else besides.

As for "this mind unmoving toward the Dharma": even at the cost of one's own life, one never, under any circumstance, relinquishes this Dharma.

The bodhisattva, practicing this very dharma, thereby grows ever more supreme in loving-kindness and compassion toward sentient beings.

Though the first ground already possesses loving-kindness and compassion, it does not reach the level found within this very ground, since one now penetrates the very causes and conditions of offense and merit within karma — sentient beings, worthy of pity, belong entirely to their own karma, unable to govern themselves, and one thereby holds no mind of anger, resentment, or hatred toward them.

One who practices in this way thereby grows ever more supreme in loving-kindness and compassion. They reflect thus: "Alas, these sentient beings, sunk so deeply within wrong view — I ought to expound right view, causing them to enter the right path."

The bodhisattva, penetrating the very causes and conditions of offense and merit within karma, practices deep loving-kindness and compassion toward every sentient being.

They reflect thus: "Sentient beings, worthy of pity, not knowing the true mark of every dharma, thereby give rise to much false imagination, giving rise to every wrong view; through this very wrong view, every affliction arises; through this very affliction, every karma thereby arises; through the very cause and condition of this arising karma, they revolve endlessly through birth and death. I have already given rise, from the very outset, to this aspiration seeking unsurpassed, perfect, complete awakening, for the sake of liberating sentient beings — I ought therefore to expound right view. These very sentient beings are exactly those I myself ought to liberate; I shall now expound right view for their sake, causing them to enter the genuine path, and thereby attain liberation."

Having reflected in this way, knowing that sentient beings possess afflictions of every kind, namely: "Contemplating the very affliction that has arisen, and every defilement of the afflictions; every kind of dark, evil karma, undergoing every kind of suffering and affliction.

"Feeling pity for every sentient being, so abundantly lacking; having contemplated this in every way, I know that all of this is likewise present within myself.

"At that very moment, through this mind of compassion, giving rise to this great vow, through skillful means: how might I cause sentient beings to extinguish every one of these very sufferings?"

As for "affliction, and the defilement of the afflictions": what is subsumed within an underlying tendency is called affliction; what is subsumed within an active entanglement is called defilement.

As for "affliction subsumed within an underlying tendency": craving, anger, arrogance, ignorance, the view of self, the view of extremes, the grasping of views, the grasping of precepts and vows, wrong view, and doubt — these ten roots, distinguished according to what is severed through the vision of truth or through further contemplation across the three realms, are called the ninety-eight underlying tendencies.

As for "what is not subsumed within an underlying tendency": faithlessness, lack of conscience, lack of shame, flattery and crookedness, frivolity, contempt, stubbornness, attachment, indolence, retreat and sinking, drowsiness, obstinacy, harshness, stinginess, envy, arrogance, intolerance toward food, and discontent. These too, distinguished according to what is severed through the vision of truth or through further contemplation across the three realms, amount to one hundred ninety-six active entanglements and defilements.

There are those who say: affliction dwells within the deep mind, while defilement dwells within the shallow mind.

There are those who say: every obstruction and hindrance is called an active entanglement and defilement, while every remaining affliction is called simply affliction.

As for "dark, evil karma": this refers precisely to the seven unwholesome karmic paths, together with the volition associated with craving and grasping, anger and affliction, and wrong view — able to give rise to a fruit of suffering.

As for "every kind of suffering and affliction": every kind of evil matter within the body is called suffering; every kind of evil matter within the mind is called affliction.

And further, suffering in this present life is called suffering; falling into an evil destiny afterward is called affliction.

As for "abundantly lacking": whether lacking in one's own faculties and limbs, in one's own necessities of livelihood, or in one's own merit of faith, precepts, and the like, remaining incomplete — this is what is called lacking.

Every remaining phrase is easily understood, exactly as stated within the verse, and requires no further explanation.

Having reflected in this way, sentient beings are exceedingly worthy of pity, falling into these two lesser vehicles — I ought therefore to give rise to this vow, causing them to abide within the Great Vehicle instead.

This very matter is so; within the Ten Grounds Sūtra, the Bodhisattva Vajragarbha himself declares: "This bodhisattva, having departed from the ten unwholesome karmic paths, further causes sentient beings to abide within the ten wholesome karmic paths. For the sake of sentient beings, deeply seeking — a supreme mind, a good mind, a delighted mind, a mind of pity, a mind of loving-kindness and compassion, a mind of benefit, a mind of protection, a mind that claims them as one's own, a mind of a great teacher, a mind that gathers them in, a mind that receives them." They reflect thus:

"These very sentient beings are exceedingly worthy of pity, falling into every kind of wrong intent and wrong view, walking a wrong and perilous road; I ought now to cause them to abide within the very road of genuine, right view instead.

"These very sentient beings, of every different kind, contend with one another. Constantly harboring resentment and anger, this very anger and affliction blazing fiercely; and yet I shall cause them to abide within the unsurpassed, great loving-kindness instead.

"These very sentient beings, never satiated, craving and seeking another's own gain, sustaining themselves through a wrongful livelihood; I shall cause them to abide within a pure karma of body, speech, and mind instead.

"These very sentient beings, dwelling within the very causes and conditions of craving, anger, and delusion, constantly giving rise to every kind of afflictive fetter, and yet, lacking any skillful means, never seeking to escape it themselves; I shall extinguish every one of these very sufferings and afflictions, causing them to abide within a place free of suffering and affliction instead.

"These very sentient beings, obscured by ignorance, entering a dense, dark forest, unable to escape it themselves. Departing from the very radiance of wisdom, entering instead into the perilous, evil road of every wrong view; I ought to rescue them, causing them to attain the very unobstructed eye of wisdom — through this very eye of wisdom, following no other, coming to know the true mark of every dharma."

"These very sentient beings, falling into this vast, flowing current of birth and death, about to fall into the pit of hell, the animal realm, the hungry ghosts, or the asuras, entering into a wrongful, crooked net. Covered over by every kind of evil weed of affliction, possessing no guide, giving rise to no mind of escape. Calling the path 'not the path,' and what is not the path 'the path.' Constantly pursued by māra's own troops and hostile bandits, possessing no good teacher. According with māra's own intent, departing far from the Buddhadharma; sentient beings such as this — I ought to bring them across this very perilous and evil road of birth and death, causing them to abide within the city of fearless, undiminished omniscience instead.

"These very sentient beings, swept along by the current of desire, the current of existence, the current of views, and the current of ignorance, covered over by the surging waves of every kind of offensive karma. Submerged within the very river of craving, following the waves of birth and death, spun about by its own whirlpools, unable to escape it themselves; scalded and corroded by the brackish water of desirous thought, angry thought, and afflictive thought; seized and held fast by the very rākṣasa of the view of self. Entering the deep forest of the five desires, blown about, attached to and defiled by delight; standing upon the dry land of arrogance, exceedingly worthy of pity, with no island and no rescue in sight. Within the empty village of the six sense-bases, unable to stir or set forth, with no one to genuinely liberate them; sentient beings such as this — I ought now, through the very firm and secure vessel of great compassion and wisdom, to carry them across to the island of peace, security, and fearless omniscience.

"These very sentient beings, abundant in suffering and worthy of pity, confined within the very prison of birth and death, sorrow, grief, suffering, and affliction. Harboring much craving and anger, love and hatred, falling into the four inversions, harmed by the four great venomous serpents, mangled by the hostile enemy of the five aggregates, ensnared by the deceptive bandit of delight and defilement, undergoing immeasurable suffering and affliction within the empty village of the six sense-bases; I ought to break open this very prison of birth and death, causing them to attain free and unobstructed nirvāṇa, peace, security, and genuine joy.

"These very sentient beings, exceedingly worthy of pity, their own mind narrow, inferior, and small, delighting in only the slightest benefit, shrinking and sinking, without any mind of omniscience whatsoever. Should they even seek to escape at all, they delight only in the śrāvaka or pratyekabuddha vehicle; I ought to cause them to attain this great mind instead, so that they might delight in the Buddha's own vast and expansive dharma."

"The bodhisattva, practicing in this way, thereby attains this very power of upholding the precepts, skillfully knowing how to give rise to wholesome karma, causing it to grow and increase — this alone is what is called a genuine child of the Buddha, entering deeply into the Ground Free of Defilement."

As for "the power of upholding the precepts": with a single-pointed mind, pure, complete with the very precept of the ten wholesome paths, one is thereby able to cultivate and gather this very power of merit.

As for "able to give rise to wholesome karma": skillfully knowing how to give rise to and increase this wholesome path within oneself, and further causing other sentient beings to enter deeply into it as well — one's own practice thereby grows ever more far-reaching, exhausting its own outer limit.

As for "a child of the Buddha": one able to practice in accordance with the Dharma is what is called a child of the Buddha.

Within the first ground, this begins to arise; by the second ground, it has grown and increased.

This bodhisattva ought, in just this way, diligently apply effort.

"Should the bodhisattva attain the very border of the Ground Free of Defilement, at that very moment, they attain the vision of hundreds, and further thousands, of buddhas."

Within the first ground, it has already been explained that "the pratyutpanna samādhi attains the vision of every buddha presently existing, this very dharma assisting the samādhi" — namely, being mindful of the Buddha through the thirty-two marks, the eighty minor marks, and the forty unshared dharmas, holding no craving attachment whatsoever toward any dharma; and it has further been explained that this beneficial samādhi is able to accomplish the very power of its own fruit and recompense.

Question: Should the bodhisattva, already having reached this very border within the first ground, already be able to behold every buddha — upon first entering the second ground, they ought then to behold every buddha immediately; why, then, does the text say "only upon reaching the very border of the second ground does one behold every buddha"? If this is so, upon first entering the second ground, in its early and middle portions, one ought to lose this very samādhi, only attaining it once more later on.

Answer: Upon first entering the second ground, one likewise beholds every buddha, and likewise never retrogresses from or loses this very samādhi. You are simply unable to properly understand the meaning of this verse, and so raise this very challenge. In the early and middle portions of the second ground, one beholds only hundreds of buddhas; only upon reaching its very border does one attain the vision of hundreds, and further thousands, of buddhas. Having beheld every buddha, one's own mind fills with great joy, and, wishing to attain the Buddhadharma, one diligently applies effort.

"One is thereby able, through these four matters, to make offering to every buddha; and, in the very presence of every buddha, one further receives these ten karmic paths once more."

As for "these four matters": robes, food and drink, bedding, and medicine. Every remaining meaning can be understood accordingly.

"Having practiced in this very way, one receives this wholesome path directly from the Buddha; right up through hundreds of thousands of myriads of kalpas, this is neither broken nor lost."

As for "never broken": this refers to never allowing the precepts to weaken, or, through some matter of purity, is called never broken; ceasing to practice it entirely at all is what is called lost.

This bodhisattva, having thus passed through the first ground and entered the second ground, as it is said: "Skillfully departing from the defilement of stinginess and craving, delighting in practicing pure relinquishment; skillfully departing from the defilement of stinginess and craving, holding deep love for the pure precepts."

As for "pure": this refers to practicing relinquishment solely through a wholesome mind, unmixed with any affliction whatsoever.

As for "deep love": this refers to abiding firmly within this very practice, never relinquishing it, to the very end.

Within this very ground, the defilement of stinginess and craving, and the defilement of broken precepts, are entirely without remainder — it is for this reason that this ground is called the Ground Free of Defilement.

The bodhisattva, being thus free of stinginess, craving, and a mind that would break the precepts, within the four means of gathering others, is especially proficient in kind speech; within the six pāramitās, is especially proficient in the pāramitā of moral discipline.

As for "proficient": this refers to extensive practice, this very power growing ever deeper.

Question: Should the pāramitā of moral discipline already have attained its own power within the second ground, one ought now, within this very ground, to explain fully the portions, sources, power, purity, and distinctions of this pāramitā of moral discipline.

Answer: To speak briefly of this pāramitā of moral discipline, it possesses sixty-five portions; its own sources, power, purity, and distinctions are explained at various points throughout this treatise.

This pāramitā of moral discipline is immeasurable and boundless, and yet, to speak briefly, it possesses sixty-five portions; every remaining matter of the precepts' own source, power, purity, and distinctions is explained at earlier and later points throughout this treatise, its own mark discussed here and there. As within the Ratnakūṭa Sūtra's own Chapter on the Harmony of the Buddhadharma, the Bodhisattva Akṣayamati, before the Buddha, expounds these sixty-five kinds of the pāramitā of moral discipline's own portion: "The precept refers to —

"Never afflicting any sentient being. Toward another's own object, holding no thought of robbery or theft whatsoever.

"Never clinging to outward form. Never deceiving sentient beings.

"Since one's own circle of kin remains complete, never speaking divisively. Since one endures much harsh speech with patience, never speaking harshly oneself.

"Since one constantly reflects and weighs whatever speech is genuinely beneficial, never speaking idly. Since one delights in another's own joy, one's own mind holds no craving or grasping whatsoever.

"Since one endures every suffering with patience, one holds no anger or affliction whatsoever. Since one never praises any other teacher, this is called right view.

"Since one's own mind of faith is pure, one has faith in the Buddha. Since one knows the Dharma to be genuinely true, one has faith in the Dharma.

"Since one delights in revering and showing reverence to the noble assembly, one has faith in the Saṅgha. Being mindful of the Buddha, one prostrates one's entire body upon the ground in offering and reverence.

"Even toward the very smallest precept, holding a deep mind of dread and fear, this precept is never allowed to weaken. Never relying upon any other vehicle, one never breaks this precept.

"Departing from wrongful conduct, this precept is never diminished or damaged. Never giving rise to any evil affliction whatsoever, this is called an unmixed precept.

"Constantly and ultimately delighting in increasing the wholesome dharma, this is called an untarnished precept. Practicing exactly as one wishes, this is called a precept of freedom and mastery.

"Never reproached by the wise, this is called a precept praised by the noble ones. Constantly abiding in mindfulness and tranquil wisdom, this is called a precept easily practiced.

"Free of fault in every respect, this is called a precept beyond reproach. Guarding every faculty, this is called a well-guarded precept.

"Held in mind by every buddha, this is called a precept of renown. Knowing the proper measure in receiving whatever object accords with the Dharma, this is called a precept of few desires.

"Severing stinginess and craving, this is called a precept of contentment.

"Departing far in both body and mind, this is called a precept of dwelling apart.

"Departing from the clamorous speech of the crowd, this is called a precept of the forest hermitage. Never watching another's own countenance in hope of gaining something, this is called a precept complete with the noble lineage.

"Belonging to one's own roots of goodness, this is called a precept of refined ascetic conduct. Leading to rebirth among humans and devas, this is called a precept of practicing exactly as taught.

"Rescuing every sentient being, this is called a precept of loving-kindness. Enduring every suffering, this is called a precept of compassion.

"One's own mind never retreating or sinking, this is called a precept of sympathetic joy. Departing from both hatred and love, this is called a precept of equanimity.

"Subduing one's own mind, this is called a precept of beholding one's own faults. Guarding another's own mind, this is called a precept free of error.

"Skillfully guarding the precepts, this is called a precept of skillful restraint. Bringing sentient beings to maturity, this is called a precept of giving.

"Holding no wish for anything in return, this is called a precept of patient endurance. Never indolent or retreating, this is called a precept of diligent effort.

"Gathering the dharma that assists meditative absorption, this is called a precept of meditation. Vast learning and its own root of goodness never satiated, this is called a precept of wisdom.

"Attaining wisdom through vast learning, this is called a precept of seeking vast learning. Gathering the dharma that assists the seven factors of awakening, this is called a precept of drawing near to a good and virtuous friend.

"Relinquishing the wrongful path, this is called a precept of departing from an evil friend. Contemplating impermanence, this is called a precept free of attachment to the body.

"Diligently gathering roots of goodness, this is called a precept free of trust in mere life. A deep mind that is pure, this is called a precept free of regret.

"Conduct that is pure, this is called a precept free of falsehood and pretense. A deep mind free of defilement, this is called a precept free of feverish agitation.

"Skillfully giving rise to karma, this is called a precept free of sorrow. Never exalting oneself, this is called a precept free of arrogance.

"Departing from defiled desire, this is called a precept free of frivolity. A mind that is upright and honest, this is called a precept free of self-exaltation.

"A mind that is harmonious and gentle, this is called a precept possessing a sense of shame. An evil mind never arising, this is called a precept of gentle harmony.

"Extinguishing every affliction, this is called a precept of tranquil cessation. Practicing exactly as taught, this is called a precept of according with instruction.

"Practicing the four means of gathering others, this is called a precept of teaching and transforming sentient beings. Never losing one's own dharma, this is called a precept of protecting the Dharma.

"Pure from the very outset, this is called a precept of every vow fulfilled. Dedicating it toward the unsurpassed path, this is called a precept of reaching the Buddhadharma.

"An equal mind toward every sentient being, this is called a precept of attaining the buddha's own samādhi.

"Great Śāriputra! These sixty-five portions of every bodhisattva's own pure precept are, in this way, inexhaustible."

As for "the sources of the precepts," this is explained throughout the text at various points.

To speak briefly, there are eight sources of the precepts: four arising from the body, four arising from speech.

As for "arising from the body": departing from taking life, departing from afflicting and troubling sentient beings, departing from robbery and theft, and departing from sexual misconduct.

As for "arising from speech": departing from false speech, divisive speech, harsh speech, and idle speech. These are the eight.

These eight kinds of precept arise from the very act of receiving them, this itself being the dharma of receiving. Whether received through the body, through speech, or through the mind, combined together these become twenty-four; teaching another to receive them likewise becomes twenty-four; sympathetically rejoicing in their reception likewise becomes twenty-four; and at the very moment of cultivating and practicing them, likewise twenty-four — combined together, ninety-six; all of these are bound to the desire realm. From this point, they arise day and night. And why is this so? Because the very mind at the moment of first receiving them has already ceased, and this second mind continues to arise constantly, day and night. Making use of this merit is likewise so. And why is this so?

Once the very first mind of giving has ceased, from this second mind onward, at the moment of its use, it thereupon arises — this is called wholesome bodily karma. There exists what is subsumed within the ten wholesome karmic paths, and what is not subsumed within them; this is how it stands, bound to the desire realm.

What is bound to the form realm is of two kinds: first, arising from the body; second, arising from speech.

As for "arising from the body": departing from the offense not subsumed within the ten unwholesome paths.

As for "arising from speech": departing from idle speech.

This very precept is received through the body, received through speech, and received through the mind. Two times three becomes six; teaching another likewise becomes six; sympathetic rejoicing likewise becomes six; and at the very moment of cultivating and practicing it, likewise six. Four times six is twenty-four.

Combined with the ninety-six already explained, this becomes one hundred twenty.

Precepts such as these arise from practice; there are, further, precepts that arise at the moment of realizing the path, precepts that arise at the moment of retrogressing from the path, and precepts that arise at the very moment of first birth. Since this matter is extensive, I shall now only explain it briefly.

As for "the power of the precepts": according with the increase of the pāramitās, the precepts thereby grow in power. According with whatever ground is attained, the precepts likewise grow firm and secure, attaining this same power.

As for "the purity of the precepts": never broken, damaged, diminished, or lacking, and the like, exactly as already explained.

Furthermore, the mark of the precepts' own purity or impurity is explained within the dharma of the seven holy conducts. As the sūtra states: "Through these seven kinds of sexual desire, the precept is called impure. First, though one has severed sexual desire, still, with a defiled mind, receiving a woman's own bathing and massage. Second, with a defiled mind, smelling a woman's own fragrance, speaking and jesting together with her. Third, with a defiled mind, gazing together with her, eye to eye. Fourth, though there exists some obstruction, with a defiled mind, listening to a woman's own voice. Fifth, having earlier spoken and jested together with a woman, though later separated from her, still holding this in mind, unable to relinquish it. Sixth, setting for oneself a fixed span of time to sever sexual desire, only afterward to indulge in it once more. Seventh, hoping for rebirth among the devas, to receive the pleasure of heavenly maidens, and, in a later body, wealth and pleasure besides. It is for this reason that this very severing of sexual desire is called impure. Departing from these seven matters is called the precept's own purity."

As for "the distinctions among the precepts": these are of two kinds: first, accompanied by outflows; second, free of outflows.

Of three kinds: bound to the desire realm, bound to the form realm, and unbound.

Of four kinds: two subsumed within right livelihood — right speech and right action; and two not subsumed within right livelihood — right speech and right action.

Of five kinds: the precept of the ordinary being, the precept of the bodhisattva, the precept of the śrāvaka, the precept of the pratyekabuddha, and the unsurpassed precept of the buddha.

Of six kinds: bodily and verbal karma of the desire realm subsumed within right livelihood, one; not subsumed within right livelihood, two; bodily and verbal karma of the form realm subsumed within right livelihood, three; not subsumed within right livelihood, four; outflow-free bodily and verbal karma subsumed within right livelihood, five; not subsumed within right livelihood, six.

Of seven kinds: the seven wholesome karmic paths.

Of eight kinds: as already explained — four of the body, four of speech.

Of nine kinds: the seven bound to the desire realm, and the two kinds of the seven wholesome karmic paths, exactly as already explained.

Of ten kinds: three kinds of the precept of the path, three kinds of the precept of the antidote, and three kinds of the precept alone — these nine kinds being the outflow-free precepts, with the precept accompanied by outflows making a tenth.

Distinctions of every such kind as these.

Question: Within the śrāvaka vehicle, bodily and verbal karma are called moral discipline — these two kinds of wholesome karma are called good, and the two kinds of unwholesome karma are called evil. This wholesome bodily and verbal karma is what is called moral discipline — does this treatise take this as the very definition of moral discipline, or does there exist some further meaning of moral discipline besides?

Answer: It is not merely bodily and verbal karma that is called moral discipline; cultivating, drawing near to, and delighting in this practice is likewise called moral discipline.

These three matters share a single meaning: namely, cultivation, drawing near, and delight in practice.

Question: Should cultivation, drawing near, and delight in practice be what is called moral discipline, then every dharma whatsoever ought to be called moral discipline. And why is this so? Because one constantly cultivates, draws near to, and delights in practicing every dharma. You ought now to explain the very supreme form of cultivating this moral discipline.

Answer: "Should one be free of self and what belongs to self, departing far from every idle proliferation; attaining nothing whatsoever, this alone is called the very highest moral discipline."

Should one fail to know the true mark of every internal and external dharma, this very moral discipline itself gives rise to arrogance and craving attachment, thereby opening every gateway of offense. It is for this reason that, should one, within every internal dharma, behold no self whatsoever, and, within every external dharma, attain nothing belonging to self whatsoever, knowing every internal and external dharma to be, in the end, empty and without any attainment whatsoever, and further, toward this very ultimate emptiness, never grasping at its own mark through idle proliferation — this alone is called the very supreme moral discipline. And why is this so?

Within moral discipline such as this, there exists not even the slightest error of mind, let alone of body or speech! It is for this reason that every buddha and bodhisattva, the very foremost practitioners of moral discipline, attaining nothing whatsoever within any dharma, is what is called the very highest moral discipline.

As the Kāśyapa-parivarta states: "The Buddha told Kāśyapa: Moral discipline refers to —

"Without self, and without non-self; without action, without anything acted upon, and without any actor; without conduct, and without any absence of conduct; without name, and without form; without a mark, and without the absence of a mark; neither wholesome, nor not wholesome; neither tranquil cessation, nor not tranquil cessation; neither grasping, nor relinquishing.

"Without a sentient being, and without the very cause and condition of a sentient being; without body, without speech, and without mind.

"Without any world, and without any dharma of this world, relying upon nothing within this world whatsoever.

"Never exalting oneself through this very moral discipline, never demeaning another through this moral discipline, never giving rise to excessive pride through this moral discipline, never discriminating between 'this' and 'that' through this moral discipline.

"Kāśyapa! This alone is what is called the very moral discipline of every noble one, departing far from the three realms, free of outflows, unbound to anything whatsoever."

As within the Bodhisattva Akṣayamati's own Chapter on Moral Discipline, addressing Śāriputra: "Moral discipline refers to: never discriminating that this is a sentient being, never speaking of a self, never speaking of a life-force or a living being, never speaking of a person, never speaking of one who nurtures and sustains; never speaking of the aggregate of form, the aggregates of feeling, perception, mental formations, or consciousness; never speaking of the element of earth, water, fire, or wind.

"Moral discipline refers to: never discriminating the mark of the eye, never discriminating the mark of form, never discriminating the mark of the ear, the mark of sound, the mark of the nose, the mark of fragrance, the mark of the tongue, the mark of taste, the mark of the body, the mark of touch, the mark of the mind, the mark of mental objects.

"Moral discipline refers to: never discriminating that this is body, this is speech, this is mind.

"Moral discipline refers to: since it gathers the mind, it is the very mark of a single, unified mind. Since it discerns and selects among every dharma, it is the very mark of wisdom.

"Moral discipline refers to: reaching emptiness, arriving at the very limit of signlessness, unmixed with the three realms. Without action, without arising — the very forbearance of non-arising.

"Moral discipline refers to: never coming from any prior boundary, never reaching any later boundary, and never abiding within any middle boundary either.

"Moral discipline refers to: never abiding within mind, mentation, or consciousness, never joined together with any thought whatsoever.

"Moral discipline refers to: relying upon neither the desire realm, nor the form realm, nor the formless realm.

"Moral discipline refers to: departing from the very dust of craving, removing the very defilement of anger, extinguishing the very darkness of ignorance. Neither permanent, nor annihilated, never contradicting the very mark of arising through the convergence of every condition.

"Moral discipline refers to: departing from a mind of self, relinquishing a mind of what belongs to self, never abiding within the view of self.

"Moral discipline refers to: never craving or clinging to any name or mark whatsoever, never joined together with name and form.

"Moral discipline refers to: never governed by any underlying tendency, never covered over by any active entanglement, never abiding within obstruction, doubt, or regret.

"Moral discipline refers to: never abiding within the unwholesome root of craving, transcending the unwholesome root of anger, severing the unwholesome root of delusion.

"Moral discipline refers to: without urgency, without feverish agitation, at ease, the mind genuinely joyful.

"Moral discipline refers to: since it never severs the very seed of any buddha, it never breaks the Dharma body; since it never discriminates the very nature of the Dharma, it never severs the very seed of the Dharma; since it is of the unconditioned mark, it never severs the very seed of the Saṅgha.

"Śāriputra! This alone is what is called every bodhisattva's own supreme, unsurpassed moral discipline."

Moral discipline such as this can never be exhausted; apart only from every buddha, every other kind of moral discipline is exhaustible — namely, from the ordinary being's own moral discipline, up through that of the pratyekabuddha, every one of these bears the very mark of exhaustibility; the bodhisattva's own moral discipline alone is inexhaustible.

Whatever moral discipline the ordinary being possesses, though its own fruit and recompense may be undergone for a long time, in the end returns to exhaustion. Whatever moral discipline every arhat and pratyekabuddha possesses is likewise exhaustible. The bodhisattva's own moral discipline, being without self and without what belongs to self, departing from every attainment whatsoever, extinguishing every idle proliferation, is for this very reason inexhaustible. As within the Bodhisattva Akṣayamati's own Chapter on Moral Discipline, it states: "Every ordinary being's own moral discipline, exhausted according to their own place of rebirth, is thereby exhaustible.

"The outside path's own moral discipline, exhausted at the very moment their own five spiritual powers retrogress, is thereby exhaustible.

"The human's own moral discipline, exhausted through the very exhaustion of the ten wholesome karmic paths, is thereby exhaustible.

"Every deva of the desire realm's own moral discipline, exhausted through the very exhaustion of their own merit, is thereby exhaustible.

"Every deva of the form realm's own moral discipline, exhausted through the very exhaustion of the four dhyānas and the four immeasurable states of mind, is thereby exhaustible.

"Every deva of the formless realm's own moral discipline, exhausted according to their own place of rebirth within concentration, is thereby exhaustible.

"Every trainee and every one beyond training's own moral discipline, exhausted at the very moment of entering nirvāṇa, is thereby exhaustible.

"Every pratyekabuddha's own moral discipline, lacking great compassion, is thereby exhaustible.

"Great Śāriputra! Only every bodhisattva's own moral discipline is without any exhaustion whatsoever. And why is this so?

"From the bodhisattva's own moral discipline emerges every distinction of moral discipline; since this very cause is inexhaustible, this very fruit is likewise inexhaustible. Since the bodhisattva's own moral discipline is inexhaustible, the Thus Come One's own moral discipline is likewise inexhaustible. It is for this reason that every great person's own moral discipline is called inexhaustible."

Question: When you explained the coarse form of moral discipline earlier, you spoke of sixty-five kinds of moral discipline; and within the śrāvaka's own teaching, there exist eight kinds of moral discipline — four arising from the body, four arising from speech. How, then, can these two accounts fail to contradict one another?

Answer: They do not contradict one another at all. And why is this so?

"Though not the very essence of moral discipline itself, since it brings genuine benefit, it is called a portion of it; these eight kinds of bodily and verbal karma are themselves the very essence of moral discipline."

Though these sixty-five kinds of portion are not the very essence of moral discipline itself, since they bring genuine benefit to these eight coarse kinds of moral discipline belonging to body and speech, they are called portions of moral discipline.

Whatever is able to bring some genuine benefit is, in every case, called a portion. Just as the elephant, the horse, the fan, and the canopy are called portions belonging to a king.

It is for this reason that meditative concentration, wisdom, and the rest, though not the very essence of moral discipline itself, since they bring genuine benefit to moral discipline, are likewise called portions of moral discipline.

Explaining the Ascetic Practices Chapter

The bodhisattva, in this way, practices the dharma of moral discipline. "Beholding these ten benefits, one ought to wear these two, and further six, kinds of robe; and further, beholding these ten benefits, one ought to beg for food throughout the whole of one's own life."

The monk who wishes to fully practice this category of upholding the precepts ought to wear these two, and further six, kinds of robe, beholding these ten benefits. What are these ten?

First, for the sake of conscience and shame. Second, to guard against cold, heat, mosquitoes, gadflies, and venomous creatures. Third, to display the very outward form and etiquette of the ascetic. Fourth, so that every deva and human, beholding this very Dharma robe, shows it reverence as they would a stūpa or temple. Fifth, wearing this dyed robe through a mind of weariness and renunciation, not for the sake of craving what is fine. Sixth, according with tranquil cessation, not for the sake of blazing affliction.

Seventh, wearing this Dharma robe makes any wrongdoing easily seen. Eighth, wearing this Dharma robe requires no further ornament whatsoever. Ninth, wearing this Dharma robe accords with cultivating the eightfold noble path. Tenth: "I shall diligently apply effort in practicing the path, never wearing this drab-colored robe with a defiled mind, even for the briefest moment."

Beholding these very ten benefits, one ought to wear these two kinds of robe: first, a robe given by a lay householder; second, a robe made from discarded rags.

The six kinds are: first, cotton; second, hemp; third, silk; fourth, wool; fifth, red flax; sixth, white flax.

As for beholding these ten benefits in begging for food throughout the whole of one's own life: first, the very livelihood one uses belongs to oneself, not to another. Second, sentient beings who give me this food ought to abide within the Three Jewels, and only then ought I to eat it. Third, should there exist one who gives me this food, they ought to give rise to a mind of compassion, and I ought diligently to apply effort so that they abide well within giving, and only once this is done ought I to eat. Fourth, this accords with the Buddha's own teaching and practice. Fifth, easy to satisfy, easy to sustain. Sixth, practicing this breaks through arrogance. Seventh, this is a root of goodness whose own crown none can behold. Eighth, beholding my own begging for food, every remaining one who cultivates the wholesome dharma ought likewise to follow my own example. Ninth, one never has occasion for matters involving men or women, elder or younger, through this very practice. Tenth, through begging for food in due order, house by house, one gives rise to an equal mind toward every sentient being, thereby planting the very seed that assists omniscience itself.

Though the Buddha permits accepting an invitation to a meal, wishing to benefit oneself and further benefit others, one nonetheless does not accept such invitations.

As for "benefiting oneself": being able to complete every pāramitā. As for "benefiting others": teaching and transforming sentient beings, causing them to abide within the Three Jewels. The practitioner, in this way, benefits both themselves and others.

"Beholding these ten benefits, one constantly never relinquishes dwelling within solitude; whether inquiring after the sick, or listening to the Dharma, or teaching and transforming others, one may go so far as to visit the temple."

The monk who takes up dwelling within the forest hermitage, though this grows and increases every kind of merit, ought, to speak briefly, beholding these ten benefits, never relinquish this practice for the whole of their own life. What are these ten? First, freedom in coming and going. Second, freedom from self and what belongs to self. Third, dwelling exactly as one wishes, without any obstruction whatsoever. Fourth, this very mind grows to delight in cultivating this practice of dwelling within the forest hermitage. Fifth, this dwelling-place involves few desires and few affairs.

Sixth, never sparing one's own body or life, for the sake of completing every merit. Seventh, departing far from the clamorous speech of the crowd. Eighth, though practicing this merit, never seeking any recompense of gratitude in return. Ninth, according with meditative concentration, one easily attains a single-pointed mind. Tenth, dwelling within this empty place, one easily gives rise to a thought free of any obstruction.

As for "inquiring after the sick and the like, coming to the temple": should there arise some matter with a genuine cause and condition, one may come and dwell within the stūpa or temple, and yet, within every such matter, never relinquishes this very thought of solitude.

The monk, though undertaking this dharma of forest-dwelling for the whole of their own life, should some matter with a genuine cause and condition arise, thereupon enters the stūpa or temple. The Buddhadharma possesses both openness and restriction, unlike the outside paths. "The forest hermitage" refers to constantly delighting in a solitary, tranquil place, never relinquishing, within any dharma whatsoever, this very thought of emptiness, since the very essence of every dharma is, in the end, entirely empty.

Question: For what cause and condition might one come to the stūpa or temple?

Answer: First, to attend to the sick. Second, to seek medicine and every implement for the sick. Third, to seek someone to attend a sick person. Fourth, to expound the Dharma for a sick person. Fifth, to expound the Dharma for another monk. Sixth, to listen to the Dharma and be taught and transformed by it. Seventh, to make offering and show reverence to a venerable elder. Eighth, to provide for the noble assembly. Ninth, to recite the profound sūtras. Tenth, to teach another to recite the profound sūtras.

There exist causes such as these for coming to the stūpa or temple.

"Diligently practicing every awakening, according with the very dharma of the forest hermitage; the monk already dwelling within this forest hermitage ought constantly to give rise, with diligent effort, to every kind of wholesome dharma; great courage, a mind free of self, extinguishing and removing every fear."

As for "the very diligent effort of forest-dwelling": should a monk sever craving, never sparing their own body, life, or support, they thereby, day and night, constantly and diligently apply effort, just as though rescuing their own head from fire.

As for "the body relying upon and according with the very awakening of the forest hermitage": this refers to the awakening of renunciation, the awakening of freedom from anger, the awakening of freedom from affliction, and every other such wholesome awakening.

Furthermore, being mindful that the Buddha is himself this perfect, universal knowledge, the very honored one among sentient beings, that the Buddhadharma is well spoken, and that the assembly of disciples accords with this right conduct.

Furthermore, according with the awakening of emptiness, according with the awakening of signlessness, according with the awakening of wishlessness — this is called according with the very awakening of the forest hermitage.

Furthermore, according with the four excellent places, according with the awakening of the six pāramitās — this too is called according with the very awakening of the forest hermitage.

Furthermore, just as the Buddha, for the sake of the Elder Ugra, expounded the practice of both the householder and the renunciant bodhisattva.

Should the renunciant bodhisattva undertake this very dharma of forest-dwelling, they ought to reflect thus: "Why do I dwell within this forest hermitage? I am not called an ascetic merely through dwelling within this forest hermitage. Within this very forest hermitage, there exist many sentient beings, much evil and unwholesomeness — those who fail to guard their own faculties, who fail to apply diligent effort, who fail to cultivate and study the wholesome dharma, such as deer, monkeys, every kind of bird, and evil bandits and outcasts — none of these are called a monk.

"For what very matter, then, do I now dwell within this forest hermitage? I ought to accomplish this very matter. Elder! What, then, is this matter?

"First, mindfulness never scattered or confused. Second, attaining every dhāraṇī. Third, practicing a mind of loving-kindness. Fourth, practicing a mind of compassion.

"Fifth, dwelling freely within the five spiritual powers. Sixth, being complete in the six pāramitās. Seventh, never abandoning this very mind of omniscience.

"Eighth, cultivating and studying the wisdom of skillful means. Ninth, gathering in sentient beings. Tenth, bringing sentient beings to maturity. Eleventh, never abandoning the four means of gathering others. Twelfth, constantly being mindful of the six recollections. Thirteenth, for the sake of vast learning, never abandoning diligent effort. Fourteenth, rightly contemplating and discerning every dharma. Fifteenth, attaining right liberation. Sixteenth, knowing the very fruit attained. Seventeenth, abiding within the very station of certainty.

"Eighteenth, guarding and protecting the Buddhadharma. Nineteenth, since one believes in the fruit and recompense of karma, this is called right view. Twentieth, since one departs from every recollection, thought, and discrimination whatsoever, this is called right intention. Twenty-first, since one expounds the Dharma according to whatever sentient beings themselves believe and delight in, this is called right speech. Twenty-second, since giving rise to karma extinguishes every further karma, this is called right action. Twenty-third, since it breaks through the very scent of the afflictions, this is called right livelihood. Twenty-fourth, since it attains the unsurpassed path, this is called right effort. Twenty-fifth, since it contemplates the dharma free of falsehood, this is called right mindfulness. Twenty-sixth, since it attains omniscience, this is called right concentration. Twenty-seventh, holding no fear toward emptiness. Twenty-eighth, holding no dread toward signlessness. Twenty-ninth, never sinking amid wishlessness. Thirtieth, thereby receiving this very body through wisdom itself. Thirty-first, relying upon the meaning, not upon the mere words. Thirty-second, relying upon wisdom, not upon consciousness. Thirty-third, relying upon a sūtra of fully explicit meaning, not upon one of provisional meaning. Thirty-fourth, relying upon the Dharma, not upon any particular person.

"Elder, matters such as these are what is called the very benefit sought by the renunciant bodhisattva monk."

As for "the dharma one ought to give rise to, according with the forest hermitage": namely, the four dhyānas, the four immeasurable states of mind, the heavenly ear, the heavenly eye, the wisdom of knowing another's mind, the wisdom of knowledge of past lives, spiritual power, and the rest.

As for "extinguishing every fear": this person, through three causes and conditions, is able to extinguish every fear: first, beholding the very mark of the dharma of no self and no what-belongs-to-self, thereby able to remove this fear; second, through the very power of skillful means; third, through the very power and courage of one's own mind, thereby able to remove this fear.

As for "beholding the dharma of no self and no what-belongs-to-self": exactly as already explained within the first ground, removing these five kinds of fear.

As for "the power of skillful means": within this treatise, this refers to being mindful and rightly contemplating the fruit and recompense of karma, and is thereby called the power of skillful means.

One ought to reflect thus: "Every great king of this world, dwelling within a deep palace, escorted by elephants, horses, chariots, and infantry, the fourfold army — even they, once their own karmic cause and condition is exhausted, still undergo every kind of decline and affliction. And further, one guarded by this very cause and condition of karma, though they walk a perilous road, enter the great ocean's own waters, or stand upon a great battlefield, likewise remains secure and free of any affliction whatsoever. My own past-life karmic cause and condition, whether I dwell within a settlement or within this forest hermitage, this very karmic cause and condition shall necessarily bring its own recompense regardless." Having reflected in this way, one thereby extinguishes and removes every fear.

One further reflects thus: "Should I, for the sake of guarding my own body, enter a city or settlement, relinquishing this forest hermitage, there exists nothing whatsoever able to surpass the guardianship of wholesome karma of body, speech, and mind." As the Buddha told King Prasenajit: "Should a person practice wholesome karma of body, wholesome karma of speech, and wholesome karma of mind, this alone is called a person who genuinely guards themselves well; should this person say, 'I guard myself well,' this is itself a truthful statement. Great King! This person, though lacking the protection of the fourfold army, may likewise be called one who is well and genuinely guarded. And why is this so? Because this very guardianship is called inward guardianship, not outward guardianship. It is for this reason that I, through wholesome conduct of bodily karma, wholesome conduct of verbal karma, and wholesome conduct of mental karma, am called one who genuinely guards himself well."

One further reflects thus: "These very birds, beasts, and crawling creatures, dwelling within this forest hermitage, whose own body practices nothing wholesome, whose own speech practices nothing wholesome, whose own mind practices nothing wholesome, and yet, dwelling far from any settlement, hold no fear whatsoever — how could my own mind and wisdom possibly fail to match even these very birds and beasts?" Reflecting in this way, one thereby removes every fear.

And further, through being mindful of the Buddha while dwelling within this forest hermitage, one is able to break through every fear whatsoever, as the sūtra states: "You, monks, dwelling within the forest hermitage, whether beneath a tree, or within an empty dwelling — should fear arise, your own mind sinking, your own hair standing on end, you ought to be mindful that I am the Thus Come One, Worthy of Offerings, Perfectly and Fully Awakened, Complete in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Persons, Teacher of Gods and Humans, Buddha, World-Honored One. Being mindful in this very way, this very fear is thereupon extinguished."

"Great courage" refers to a mind never timid or weak, resolutely seeking the path. As it is said: "The monk dwelling within solitude ought, through the very power and courage of their own mind, to extinguish and remove every fear, being mindful of the Buddha, one free of fear; should a person themselves give rise to karma, they are unable to escape this very fear through fear itself — neither fearing nor escaping it, this very fear then costs them their own genuine benefit.

"Knowing in this way that it cannot be avoided, and yet destroying every other benefit through it, is itself the conduct of a small person, unfit for a monk; should there exist something genuinely worth fearing, one ought to fear birth and death itself, since every fear whatsoever has birth and death as its own cause.

"It is for this reason that one who practices the path, wishing to escape birth and death, and further to rescue every other person, ought never to give rise to fear."

As the Buddha's own Sūtra on Departing from Fear expounds this very dharma of fear: should there exist an ascetic or a brahmin dwelling within the forest hermitage, they ought to reflect thus: "Through impure bodily karma, through impure verbal karma, through impure mental karma, through impure mindfulness, through exalting oneself while demeaning another, through an indolent mind, through false recollection, through a mind lacking concentration, through delusion — fear arises; contrary to this, should one's own bodily karma be pure and the rest likewise so, one is thereby free of fear."

And further, the Buddha, for the sake of the Elder Ugra, states: the renunciant bodhisattva, dwelling within the forest hermitage, ought to reflect thus: "Why, then, do I dwell here?" At that very moment, they know for themselves: "Wishing to depart from fear, I have come to dwell here." Fear of what, precisely? Fear of the clamor of the crowd, fear of the crowd's own speech, fear of craving, anger, and delusion, fear of arrogance, resentment, and envy of another's own gain, fear of form, sound, fragrance, taste, and touch, fear of the māra of the five aggregates, fear of every place obstructed by delusion, fear of speaking at an improper time, fear of claiming to see what one has not seen, fear of claiming to hear what one has not heard, fear of claiming to sense what one has not sensed, fear of claiming to know what one does not know, fear of every defilement among ascetics, fear of mutual hatred and enmity, fear of every place of rebirth within the desire, form, and formless realms, fear of falling into hell, the animal realm, the realm of hungry ghosts, and every other place of difficulty. To speak briefly, fearing every evil, unwholesome dharma whatsoever, one comes to dwell here. Should a person remain a householder, delighting in the clamor of the crowd, never cultivating the path, abiding within wrong mindfulness, they are unable to depart from fears such as these. Every bodhisattva of the past has dwelt within this forest hermitage, departing from every fear, attaining a place free of fear, and attaining omniscience. Every bodhisattva yet to come shall likewise dwell within this forest hermitage, departing from every fear, attaining omniscience. Every bodhisattva presently existing dwells within this forest hermitage, departing from every fear, attaining a place free of fear, accomplishing omniscience. It is for this reason that I, fearing every evil, and crossing beyond every fear, ought to dwell within this forest hermitage."

Furthermore, every fear whatsoever arises entirely from attachment to self; through craving attachment to self, through loving and accepting this self, through giving rise to a thought of self, through beholding this self, through valuing this self, through discriminating this self, through guarding this self. Should I, dwelling within the forest hermitage, fail to relinquish this very craving attachment to self, I would then be dwelling within this forest hermitage in vain.

Furthermore, Elder! One who beholds something genuinely attained does not truly dwell within the forest hermitage; one who abides within a mind of self and what belongs to self does not truly dwell within the forest hermitage; one who abides within inversion does not truly dwell within the forest hermitage; Elder, even one who gives rise to a mere thought of nirvāṇa does not yet truly dwell within the forest hermitage, let alone one who gives rise to a thought of the afflictions! Elder, just as grass and trees, dwelling within the forest hermitage, hold no fright or fear whatsoever — the bodhisattva is likewise so, dwelling within the forest hermitage, ought to give rise to a thought of grass and trees, a thought of stone and tile, a thought of a reflection within water, a thought of an image within a mirror, giving rise, toward speech, to a thought of a mere echo, and, toward the mind, a thought of a mere illusion. Within this, who, then, is frightened, and who is afraid? The bodhisattva, at that very moment, rightly contemplates the body, without self, without what belongs to self, without any sentient being, without any life-force, any living being, any one who nurtures and sustains, without male, without female, without any knower, and without any seer. Fear is itself what is called false discrimination, and I ought never to follow this very false discrimination — the bodhisattva, in this way, ought to dwell within the forest hermitage just as grass and trees do.

And further, one knows that every dharma whatsoever is likewise so. Severing every contention and dispute is what is called the forest hermitage; being without self, without what belongs to self, and without any attachment whatsoever is what is called the forest hermitage.

One ought never to delight in dwelling within a clamorous place, whether among householders or renunciants. Every buddha forbids the monk dwelling within the forest hermitage from joining together with either householder or renunciant.

Question: Does the Buddha forbid joining together with every person whatsoever?

Answer: Not so! "The Buddha permits four kinds of joining together, and forbids every other kind — it is for this reason that one ought to draw near to these four, and depart far from every other."

The bodhisattva, dwelling within the forest hermitage, is permitted to join together with these four assemblies: namely, entering an assembly to listen to the Dharma, teaching and transforming sentient beings, making offering to the Buddha, and never departing from this very mind of omniscience while joining together with others. It is for this reason that only these four matters of joining together are permitted, and one ought never to draw near to any other.

Furthermore, the bodhisattva ought to reflect thus: "How, then, might I draw near to a very dwelling-place of the forest hermitage that every buddha permits? I may, perhaps, dwell somewhere that is not truly a forest hermitage at all, while believing it to be a genuine dwelling within the forest hermitage — some error may well be present."

Question: What, then, is this very dwelling-place of the forest hermitage that the bodhisattva ought to join together with?

Answer: The Buddha himself states within the sūtra: "The dwelling-place of the forest hermitage" refers to dwelling within no dharma whatsoever, taking refuge in no worldly dust, grasping at the mark of no dharma whatsoever, craving no form, sound, fragrance, taste, or touch. Since every dharma is equal in every respect, dwelling with nothing whatsoever relied upon is what is called dwelling within the forest hermitage.

Through one's own mind being wholesome, dwelling in a place contrary to nothing whatsoever, is called dwelling within the forest hermitage.

Relinquishing every burden, dwelling at ease and delighted, is called dwelling within the forest hermitage.

Liberated from every affliction, dwelling free of fear, is called dwelling within the forest hermitage.

Crossing beyond every current, dwelling thus, is called dwelling within the forest hermitage.

Dwelling within the noble lineage is called dwelling within the forest hermitage.

Dwelling in contentment, receiving whatever comes, is called dwelling within the forest hermitage.

Dwelling easily satisfied, easily sustained, with few desires, is called dwelling within the forest hermitage.

Dwelling complete with wisdom is called dwelling within the forest hermitage.

Dwelling in right conduct and vast learning is called dwelling within the forest hermitage.

The very gateways of liberation — emptiness, signlessness, and wishlessness — being directly present, is called dwelling within the forest hermitage.

Severing every bond, dwelling in liberation, is called dwelling within the forest hermitage.

Dwelling in accordance with the twelve links of dependent origination is called dwelling within the forest hermitage.

Dwelling in ultimate tranquil cessation, whatever needed to be done already done, is called dwelling within the forest hermitage.

This very dwelling-place of the forest hermitage accords with the category of the precepts, assists the category of concentration, benefits the category of wisdom, easily attains the category of liberation, easily attains the category of the knowledge and vision of liberation, easily practices every dharma that assists bodhi, and is able to gather in every merit of the ascetic practices.

This dwelling-place of the forest hermitage penetrates every truth.

Within the forest hermitage, one beholds and knows every aggregate.

Within the forest hermitage, every nature is identical with the very nature of the Dharma.

Within the forest hermitage, one transcends the twelve sense-bases.

Within the forest hermitage, one never forgets or loses bodhicitta.

Within the forest hermitage, one contemplates emptiness without fear.

Within the forest hermitage, one is able to guard and protect the Buddhadharma.

Within the forest hermitage, one who seeks liberation never loses their own merit.

Within the forest hermitage, one able to attain omniscience is thereby able to increase it further.

Within the forest hermitage, the bodhisattva, practicing in this way, swiftly attains completeness in the six pāramitās.

And why is this so?

Should the bodhisattva dwell within the forest hermitage, never sparing their own body or life, this alone is called the practice of the pāramitā of giving.

These three kinds of wholesome karma, pure, entering into the very refined practice of the ascetic observances, this is called the pāramitā of moral discipline.

A mind free of anger and resentment, this very mind of loving-kindness extending universally toward every sentient being, patiently enduring, delighting only in the vehicle of omniscience, dwelling in no other vehicle whatsoever, this is called the pāramitā of patient endurance.

Establishing this very vow oneself, that, within the forest hermitage, should the forbearance of the true Dharma not yet be attained, one shall never, under any circumstance, relinquish this very place, this is called the pāramitā of diligent effort.

Having attained meditative concentration, never regarding one's own place of rebirth while cultivating this root of goodness, this is called the pāramitā of meditative concentration.

Just as the very body itself is the forest hermitage, so too is bodhi itself; within genuine reality, there exists no distinction between them whatsoever — this is called the pāramitā of wisdom.

The Buddha permits four dharmas for dwelling within the forest hermitage.

What are these four? As the Buddha told the elder: "First, vast learning. Second, skillfully knowing the resolute meaning. Third, delighting in cultivating right mindfulness. Fourth, practicing exactly as taught."

A person such as this ought to dwell within the forest hermitage.

There is, further, a bodhisattva whose own afflictions run deep and thick — should this person remain amid the clamor of the crowd, their own afflictions would thereby arise; they ought to dwell within the forest hermitage, subduing these very afflictions.

Furthermore, the bodhisattva who has attained the five spiritual powers, wishing to teach and transform and bring to maturity the devas, nāgas, yakṣas, and gandharvas, ought to dwell within the forest hermitage.

There is, further, a bodhisattva who reflects thus: "This very place every buddha praises and permits is itself the forest hermitage."

Furthermore, dwelling within the forest hermitage, assisting and fulfilling every wholesome dharma, increasing this very root of goodness, and only afterward entering a settlement to expound the Dharma for sentient beings —

Only having accomplished merit such as this may one genuinely dwell within the forest hermitage.

Furthermore: "Within the Sūtra of the Resolute King, the Buddha, for the sake of Ānanda, expounds that the monk dwelling within the forest hermitage ought to abide within four sets of four dharmas."

As for the bodhisattva dwelling within the forest hermitage: first, departing far from both householder and renunciant alike; second, wishing to recite the profound sūtras;

third, guiding sentient beings so that they too attain the very merit of the forest hermitage; fourth, never departing, day or night, from mindfulness of the Buddha.

There are, further, four dharmas: first, never giving rise to a mind of anger toward sentient beings, even for the mere span of a single snap of the fingers; second, never allowing drowsiness and sleep to cover the mind, even for a single moment; third, never giving rise to a thought of "sentient being" as such, even for the span of a single thought; fourth, never forgetting or relinquishing bodhicitta, even for the span of a single thought.

There are, further, four dharmas: first, constantly sitting in solitude, never gathering a crowd; second, constantly delighting in walking meditation; third, constantly contemplating that no dharma whatsoever is new or old; fourth, never departing from the profound dharma of emptiness, signlessness, and wishlessness.

There are, further, four dharmas: first, practicing the four dhyānas, never practicing a merely worldly form of absorption; practicing the four immeasurable states of mind, taking sentient beings as one's own object and giving rise to compassion toward them, and yet never grasping at the very mark of a sentient being; second, though practicing a mind of loving-kindness, never taking sentient beings as its own object; though practicing a mind of sympathetic joy, never craving or delighting in it; though practicing a mind of equanimity, never abandoning sentient beings; third, beholding for oneself that one's own body possesses the very conduct of the four noble lineages, and yet never exalting oneself while demeaning another; fourth, personally practicing vast learning exactly as one has heard it taught. These are the four.

Furthermore: "Should one, lacking wisdom and lacking diligent effort, still dwell within a place of solitude, one thereby attains four dharmas, and further attains four further dharmas, and yet further attains three matters besides — exactly as the Buddha himself has taught."

The monk dwelling within the forest hermitage ought diligently to cultivate and study every merit — and why is this so? Because, among the merits of the forest hermitage, these very two matters, wisdom and diligent effort, are able to give rise to every merit whatsoever.

Should a monk, foolish and indolent, dwell within the forest hermitage regardless, they thereby attain these four contrary dharmas: first, abundant drowsiness and sleep; second, abundant craving for gain and support; third, through some pretext, displaying an affected, unusual bearing; fourth, displaying a lack of delight in this very forest hermitage.

There are, further, four dharmas: first, excessive pride, believing they have attained what they have not yet attained; second, harboring hatred and aversion toward the profound sūtras; third, destroying the very dharma of emptiness, signlessness, and wishlessness; fourth, giving rise to a mind of anger toward one who upholds the profound sūtras.

There are, further, three matters: first, should one dwell within the forest hermitage without diligent effort and without wisdom; or should one encounter a woman and fall into wrongful conduct, whether incurring an offense requiring saṅghāvaśeṣa, or a graver offense, or reverting to lay life, abandoning the precepts entirely. These are the three.

Furthermore: "Having explained the dharma of solitary dwelling, and the dharma of begging for food, at length, every remaining one of the ten ascetic practices' own merit ought likewise to be explained at length."

Of these twelve ascetic practices, two matters have already been explained above at length; the merit of the remaining ten ascetic practices ought likewise to be understood in this same way. And why is this so? Because these first two open the very gateway to all twelve ascetic practices, and every remaining one is thereby easily understood.

The remaining ten ascetic practices are: first, wearing a robe made from discarded rags; second, eating in but a single sitting; third, always sitting; fourth, never accepting any drink or food at an improper time after this meal; fifth, possessing only three robes; sixth, wearing a woolen robe; seventh, sitting wherever a seat is provided; eighth, dwelling beneath a tree; ninth, dwelling in the open ground; tenth, dwelling among the dead.

As for "a robe made from discarded rags": what others have thrown away, received and only then worn. "Receiving" refers to either a thought arising in the mind, or a statement spoken aloud.

As for "a single sitting": once one has received food in this very place, one eats no further food afterward.

As for "always sitting": at night, never lying down at all.

As for "never drinking anything after this meal": after this meal, never accepting, at an improper time, any drink such as honey-water, or any other edible thing.

As for "possessing only three robes": receiving only these three robes, and hoarding no further robe whatsoever.

As for "a woolen robe": this refers to what is made from wool — a coarse, woolen robe, whether a rough felt, a blanket, or a kambala garment.

As for "sitting wherever a seat is provided": wherever a seat is obtained, never causing another to rise and give it up.

As for "dwelling beneath a tree": delighting in dwelling beneath a tree, never entering any covered place.

As for "sitting in the open ground": remaining and dwelling within an exposed, open place.

As for "dwelling among the dead": according with a mind of weariness and renunciation, constantly lodging and dwelling within this very dharma of the place among the dead.

These are what is called the twelve ascetic practices, causing the precepts to become pure.

The rag robe possesses ten benefits: first, never joining together with a householder on account of this robe; second, never displaying the mark of begging for a robe on account of it; third, never even skillfully hinting at obtaining a robe; fourth, never seeking one in every direction on account of it; fifth, should one fail to obtain a robe, holding no worry whatsoever; sixth, should one obtain one, holding no joy whatsoever; seventh, this cheap object is easily obtained, free of any fault; eighth, this accords with the very first of the four reliances originally received; ninth, this places one among those of coarse robes; tenth, one is thereby never craved or coveted by others.

Eating in a single sitting likewise possesses ten benefits: first, no exhaustion whatsoever from seeking a second meal; second, receiving only a light, small portion; third, no exhaustion whatsoever from further use of it; fourth, no exhaustion whatsoever before this meal; fifth, this places one within a refined practice regarding food; sixth, this food is digested before any further food is taken; seventh, few resulting afflictions; eighth, little illness; ninth, a body that is light and agile; tenth, a body that is genuinely at ease.

Always sitting likewise possesses ten benefits: first, never craving the pleasure of the body; second, never craving the pleasure of drowsiness and sleep; third, never craving the pleasure of bedding; fourth, never suffering the discomfort of one's own side pressing against a mat while lying down; fifth, never following the body's own desire; sixth, easily attaining meditative sitting; seventh, easily reciting the sūtras; eighth, little drowsiness; ninth, a body light and easily risen; tenth, a mind with little regard for seeking a seat, bedding, or clothing.

Never accepting any drink or food at an improper time after this meal likewise possesses ten benefits: first, never overeating; second, never eating to full satiety; third, never craving a fine flavor; fourth, few desires and wishes; fifth, few resulting afflictions; sixth, little illness; seventh, easily satisfied; eighth, easily sustained; ninth, contentment; tenth, the body never growing exhausted while sitting in meditation or reciting the sūtras.

Possessing only these three robes likewise possesses ten benefits: first, no exhaustion whatsoever from seeking or receiving anything beyond these three robes; second, no exhaustion whatsoever from guarding and protecting them; third, few possessions hoarded; fourth, contentment with only what covers the body; fifth, refined precept-conduct; sixth, no encumbrance whatsoever in coming and going; seventh, a body light and agile; eighth, according with dwelling within the forest hermitage; ninth, no attachment whatsoever, wherever one dwells; tenth, according with the very practice of the path.

Wearing the woolen robe likewise possesses ten benefits: first, placing one among those of coarse robes; second, little seeking or requesting; third, able to sit upon it exactly as one wishes; fourth, able to lie upon it exactly as one wishes; fifth, easily washed; sixth, easily dyed as well; seventh, seldom damaged by insects; eighth, difficult to wear out; ninth, never requiring any further robe; tenth, never impeding the seeking of the path.

Sitting wherever a seat is provided likewise possesses ten benefits: first, no exhaustion whatsoever from seeking a fine monastery to dwell in; second, no exhaustion whatsoever from seeking fine bedding; third, never troubling a senior monk; fourth, never causing a junior monk any sorrow or affliction; fifth, few desires; sixth, few affairs; seventh, taking and using whatever is obtained; eighth, using little, and thereby having little to attend to; ninth, giving rise to no cause or condition of contention or dispute; tenth, never seizing what another is using.

Sitting beneath a tree likewise possesses ten benefits: first, no exhaustion whatsoever from seeking a dwelling or a room; second, no exhaustion whatsoever from seeking a seat or bedding; third, no exhaustion whatsoever from any attachment to a particular place; fourth, no exhaustion whatsoever from receiving and making use of anything; fifth, no place bearing any particular name; sixth, no matter of contention or dispute; seventh, according with the very four reliances; eighth, little sought, yet easily obtained, free of fault; ninth, according with cultivating the path; tenth, no clamorous conduct whatsoever.

Dwelling among the dead likewise possesses ten benefits: first, constantly attaining a thought of impermanence; second, constantly attaining a thought of death; third, constantly attaining a thought of impurity; fourth, constantly attaining a thought that nothing within this entire world is genuinely delightful; fifth, constantly attaining departure far from every beloved person; sixth, constantly attaining a mind of compassion; seventh, departing far from frivolity; eighth, a mind constantly weary and renouncing; ninth, diligently applying effort; tenth, being able to remove every fear.

Sitting in the open ground likewise possesses ten benefits: first, never seeking the shelter of a tree; second, departing far from any sense of "mine"; third, no contention or dispute whatsoever; fourth, should one depart elsewhere, holding no attachment whatsoever; fifth, little frivolity; sixth, able to endure wind, rain, cold, heat, mosquitoes, gadflies, venomous creatures, and the like; seventh, never pierced by the thorn of mere sound; eighth, never causing any sentient being to feel anger or resentment; ninth, oneself likewise holding no sorrow or resentment whatsoever; tenth, no place of clamorous conduct whatsoever."