What Constitutes an Offense for a Bodhisattva

Original text of "The Sutra on the Five Precepts and Dignified Conduct of Bodhisattva Upāsakas": If a bodhisattva holds such a view and speaks such words—that a bodhisattva should not delight in nirvāṇa but should turn away from it; that a bodhisattva should not fear defilements nor eliminate them—they commit a grave defiled offense. Why? Because bodhisattvas traverse the cycle of birth and death for three asamkhyeya kalpas. One who speaks thus commits a grave defiled offense.

Explanation: If a bodhisattva possesses such understanding and utters such speech, they commit a grave defiled offense: A bodhisattva should not be attached to nirvāṇa but should turn away from it. A bodhisattva should not fear defilements nor eliminate them. Why is this said? Because bodhisattvas are to traverse the cycle of birth and death for three great asamkhyeya kalpas. One who speaks thus commits a grave defiled offense.

Why does a bodhisattva with such understanding commit a grave defiled offense? Because through cultivation spanning three asamkhyeya kalpas, bodhisattvas are to realize the nirvāṇa of both the Mahāyāna and Hīnayāna, ultimately attaining the non-abiding nirvāṇa (apratiṣṭhita-nirvāṇa) of a Buddha at the fruition ground. Therefore, a bodhisattva should delight in nirvāṇa, aspire towards it, and not turn away from it. Although bodhisattvas delight in nirvāṇa, they do not enter the nirvāṇa without remainder (nirupadhiśeṣa-nirvāṇa) of an arhat.

A bodhisattva’s cultivation also entails eliminating the ignorance of both vehicles, removing all kinds of defilements and afflictions, guiding sentient beings with a pure mind, leading them to liberation. They should not turn away from nirvāṇa while possessing a defiled, afflicted mind. A defiled mind harms body and mind, renders one incapable of saving others, and prevents positive influence on sentient beings. If a bodhisattva turns away from nirvāṇa, they will drown in birth and death, unable to save themselves, let alone save others. If they cannot liberate themselves, how can they liberate others? A bodhisattva’s attitude towards defilements should be one of fear and elimination; they should eliminate defilements, yet not eradicate them completely. If defilements are completely eradicated, one attains the fourth fruition of arhatship and, upon death, necessarily enters the nirvāṇa without remainder, thereby abandoning sentient beings and the Buddha Way.

If a bodhisattva does not sever defilements, they cannot save themselves—how then could they save others? Therefore, a bodhisattva must also sever defilements, attaining the first, second, or third fruition, severing defilements to the level of the third fruition, but should not eradicate them completely to attain the fourth fruition. It suffices for a bodhisattva to cultivate to the third fruition on the Hīnayāna path. This is sufficient to reach the stages from the first to the seventh bhūmi on the Mahāyāna path, without hindering the bodhisattva’s practice and making it more convenient to save sentient beings. Upon reaching the seventh bhūmi, with the Buddha’s power, they completely eradicate defilements, attain the eighth bhūmi, and do not enter the nirvāṇa without remainder.

Although bodhisattvas cultivate and save sentient beings in the world for three asamkhyeya kalpas, they do not traverse birth and death like ordinary beings. Instead, they continuously eliminate the segmental birth-and-death (pariccheda-jāti-maraṇa) and the transformational birth-and-death (pariṇāma-jāti-maraṇa). Only when both coarse and subtle birth-and-death are completely severed can they accomplish Buddhahood.

Original text: Why? For a bodhisattva’s delight in nirvāṇa and fear of defilements surpasses that of a śrāvaka by ten million times, beyond comparison. Why? Because śrāvakas act in accordance with self-interest for themselves, while bodhisattvas constantly act for the sake of all beings. Though bodhisattvas dwell in the conditioned (sāsrava), they are free in eliminating defilements, surpassing arhats who dwell in the unconditioned (anāsrava).

Explanation: Why is this so? Because if a bodhisattva delights in nirvāṇa and fears defilements, their mind and conduct surpass those of a śrāvaka by ten million times, incomparably so. Why? Because śrāvakas, after all, follow their selfish nature, considering only themselves and disregarding the birth and death of sentient beings, whereas bodhisattvas constantly consider all sentient beings. Although bodhisattvas dwell amidst conditioned defilements, they are very free in eliminating them; they can eradicate defilements completely at will, for the final trace of defilement is deliberately retained. Thus, bodhisattvas surpass arhats who dwell in the unconditioned state.

Original text: If a bodhisattva gives rise to bodily or verbal karmas, they should guard themselves, not causing others to commit the offense of laziness or disrespect. If they intentionally fail to guard themselves, causing others to commit the offense of laziness, they commit a grave defiled offense. If they act without mindful self-guardianship, acting carelessly and causing others to commit offenses, they commit a minor defiled offense. Exceptions: if [the offense arises] with non-Buddhists, or while following the monastic life and acting according to Dharma, or when encountering many angry, evil people—this is non-offense.

Explanation: When a bodhisattva is about to give rise to bodily or verbal karmas, they should guard themselves well, refraining from evil conduct that causes sentient beings to scorn and develop contempt, leading them to commit offenses due to disrespect. If a bodhisattva intentionally fails to guard their bodily and verbal actions, causing sentient beings to commit offenses of disrespect, the bodhisattva commits a grave defiled offense. If a bodhisattva does not pay attention to guarding their bodily and verbal karmas, acting carelessly and unrestrainedly, allowing their actions to cause others to commit evil, they commit a minor defiled offense.

Non-offense occurs only in the following situations: when encountering non-Buddhists and needing to rebuke their non-Buddhist conduct and wrong teachings, actions involving conflict are not offenses; or when a bodhisattva renounces household life according to conditions and their bodily and verbal actions accord with principle and Dharma, it is non-offense; or when encountering many angry, evil people, and restraining bodily and verbal conduct is not observed in order to subdue them, actions involving conflict are not offenses.

Thus, if a person’s bodily, verbal, and mental actions are often unguarded, displaying very obvious greed, hatred, and delusion—the three poisons—frequently causing sentient beings to slander and disrespect them, and subsequently slander the Three Jewels, the Buddha’s sutras, the Dharma’s meaning, and other bodhisattvas, is such a person a qualified bodhisattva? Do they commit offenses? Such a person is not a qualified bodhisattva and commits a grave defiled offense. Due to their own impure bodily, verbal, and mental actions, causing many sentient beings to slander [the Dharma] and even slander the Dharma—isn’t the sin very great? It is indeed very great. If a person intentionally uses extreme greed, hatred, and delusion to cause many sentient beings to slander the Dharma and disbelieve in it, isn’t this a demonic faction? It is indeed a demonic faction. Those who, knowing that such a demonic faction possesses greed, hatred, and delusion and harms sentient beings, still protect and shield them are accomplices and equally guilty.

Therefore, to determine whether someone is a true bodhisattva or a wholesome teacher, one must consider them comprehensively, not focusing on one aspect while ignoring others. Among these, bodily, verbal, and mental actions are the most important criteria for evaluation, as they most reveal a person’s essence, are most telling, and have the greatest impact, concerning the reputation, prestige, and the flourishing or decline of Buddhism. Thus, every Buddhist practitioner must focus on purifying their bodily, verbal, and mental actions, and must never create the evil karma of greed, hatred, and delusion.