Happily Dwelling Conduct
The Bodhisattva Conduct (Part 1)

by Venerable Hsuan Hua

This chapter is called “Happily Dwelling Conduct”, with the Sanskrit title, “Sukha-Vihara”. “Sukha” means “happy” and “Vihara” means “dwelling”. The Chinese translation is “an le xing” (安乐行) literally “dwelling-happy-conduct”. Happily-dwelling conduct is the Bodhisattva Conduct, and the Bodhisattva Conduct is itself the happily-dwelling conduct where one happily dwells in the doors of practice cultivated by Bodhisattvas. Both one's body and one's mind reside in the states of cultivation of the Bodhisattva Way and do so happily since that is what one likes to do.

The “Masters of the Dharma” Chapter, the “Devadatta” Chapter, and the “Exhortation to Maintain” Chapter, which came previously, were very important sections of the Dharma Flower Sutra. This chapter is even more important. The reason one happily dwells is that one sits on the Thus Come One's throne, puts on the Thus Come One's robe and enters the Thus Come One's room. One cultivates that kind of happily dwelling conduct. Happily dwelling conduct is the road on which one must travel in cultivating the Bodhisattva Way,  hence the name of Chapter 14  — “Happily Dwelling Conduct”.

SUTRA

At that time, Dharma Prince Manjushri Bodhisattva Mahasattva said to the Buddha, “World Honoured One, all these Bodhisattvas are extremely rare. Reverently complying with the Buddha, they have made great vows to protect, maintain, read, and speak this Dharma  Flower Sutra in the future evil age.”

COMMENTARY

At that time, when the Buddha had finished speaking the “Exhortation to Maintain” chapter and was ready to speak the “Happily Dwelling  Conduct” Chapter. Manjushri Bodhisattva's name is a Sanskrit word. Some translate it as “Wonderful Virtue”, and some as “Wonderfully  Auspicious”. But Wonderful Virtue is Wonderfully Auspicious, and the meaning is the same. In general, this Bodhisattva's state is inconceivable. As explained in the commentary to the Earth Store Sutra, ten auspicious signs occurred when Manjushri Bodhisattva was born, setting him apart from other Bodhisattvas.

While Manjushri Bodhisattva was cultivating the Bodhisattva Conduct, he never lied, killed, or stole. He kept the precepts very carefully. There is proof that he never stole. One time he said to the other Bodhisattvas, “From the time I first brought forth my resolve to cultivate, I have always maintained the precept against stealing. That is why no one ever steals from me. Why I could set my most valuable possession  down on the ground, and no one would steal it.”

Some of the Bodhisattvas did not believe him, and said, “We should test this out. Bring your most valuable possession, and we will put it in front of the city gate.” They chose that spot because it was where most people came and went. “We will leave it there for three days, and if no one has taken it by the end of that time, that will prove what you say is true.”

Manjushri Bodhisattva said, “Fine, let's try it out.” He took his most valuable gem — Bodhisattvas have many treasures — and put it in front of the city gate. People came in and out of the city through the gate for three days, but no one took the jewel. The Bodhisattvas then knew that Manjushri Bodhisattva had truly maintained the precept against stealing.

This Bodhisattva has the greatest wisdom. Why? Because he cultivated Prajna practices. From the time he began to cultivate the  Bodhisattva Way, he cultivated Prajna. He cultivated Literary Prajna, Contemplative Prajna, and Real Mark Prajna — the three kinds of  Prajna. As a result, his wisdom is the greatest.

Before Shakyamuni Buddha realised Buddhahood, he studied the Buddha Dharma under this Bodhisattva, who appeared earlier in the Wonderful Dharma Flower Sutra as the Bodhisattva Wondrous Light. Manjushri Bodhisattva is also the Dharma Master Wondrous Light.

So, you who are cultivating the Way and have taken precepts must truly keep the precepts. If we do not truly keep the precepts now, later when it is time for us to realise the Way, our realisation would not be true either. For that reason, we should learn to be like Manjushri Bodhisattva: We should not kill, steal, commit sexual misconduct, lie or take intoxicants.

“Dharma Prince” is Manjushri Bodhisattva's title. The Buddha is the Dharma King. He is the King within the Dharma, the God among Gods, and the Sage among Sages. Bodhisattvas are Dharma Princes. They are the sons of the Dharma King. Hence, Manjushri  Bodhisattva is called the Prince of Dharma.

“Bodhisattva” is a Sanskrit word. “Bodhi” means “enlightenment,” and “sattva” means “being(s)”, so the whole word means “one who enlightens beings”. A Bodhisattva can help other living beings to become enlightened. A Bodhisattva is also a living being who is enlightened. He is a living being just as we are but he is an enlightened living being among sentient beings. That is the meaning of  Bodhisattva.

“Mahasattva” is also a Sanskrit word. “Maha” means “great,” and “sattva” is the Bodhisattva. Mahasattvas are the great Bodhisattvas among Bodhisattvas, which means they are senior, not junior Bodhisattvas. Junior Bodhisattvas are those who have just brought forth the resolve for Bodhi, who have just decided they want to be Bodhisattvas. It is not certain that Bodhisattvas who are newly resolved will necessarily become Bodhisattvas. Why not? Because some make the resolve for one, two, or three days and then run away. For example, Shariputra wanted to practise the Bodhisattva Way but then retreated. The ancients had a verse which describes this very  well:

Fish eggs, amalakas,

And newly-resolved Bodhisattvas:

All three are many

on the causal ground,

But few at the level of fruition.

Fish lay many eggs, but a large number of them never hatch into fish. The amalaka is a fruit found almost exclusively in India. The tree blossoms abundantly, without necessarily bearing even one fruit. Also, many people bring forth the beginning resolve to cultivate the  Bodhisattva Way; they hear how good it is to practise the Bodhisattva Way, so they bring forth the Bodhi Mind. But after a while, they realise it is not at all easy, and they prefer not to practise it. Thus, there are many newly-resolved Bodhisattvas, but few actually become senior Bodhisattvas. And so, there are many of these three — fish eggs, amalaka blossoms, and newly-resolved Bodhisattvas — at the level of planting causes; but few of them actually come to fruition.