Having last month considered what constitutes the core of the true Way of the buddhas in the ten directions, we consider the specific tasks that śrāvakas, laypeople and people in leadership roles should accomplish.

Based on this, O wise one, suppose a śrāvaka practitioner repudiates his or her attitude toward the threefold taking of refuge, or toward the five behavioral principles, or toward the eight behavioral principles – or toward the behavioral principles of a monk or nun, of a novice monk or nun, of a novice nun in the final two years of training, or toward matters of dignified conduct. Numerous offenses against the behavioral principles and the rules of dignified conduct are generated by such a foolish, ignorant, unwholesome, and contrary mind. If such a person desires to eliminate and become free of faults and afflictions, and be restored as one who conforms to the rules of the renunciants, he or she must diligently follow and recite the comprehensive sutras, ponder the ultimate principle – the most profound truth of emptiness – and make discernment based on this emptiness become intrinsic to his or her mind. It should be known that this person then, lastingly and with no residue, brings all moral defilements to an end within a moment of thought.33 Such a person is recognized as one who conforms to the codes of the renunciants and fully manifests the ways of dignified conduct. He or she will become worthy of being honored and rendered service by all human and heavenly beings.

Suppose a man who is a lay follower flouts the ways of dignified conduct and does unwholesome things. To do unwholesome things means to claim that there are errors and faults in the Buddha’s teachings, to talk at length about bad things and offenses the fourfold assembly has committed, to steal, to behave licentiously, and to feel no shame. If he desires to amend himself and remove and destroy these impurities, he must diligently recite and internalize the comprehensive sutras and reflect on the ultimate principle.

Suppose kings, ministers of state, spiritual leaders, people of privilege, wealthy persons, civic leaders, and others of this kind untiringly pursue their cravings, commit the five grievous acts, speak ill of the comprehensive sutras, and embrace the ten harmful karmic actions. The consequence of these great wrongs is to fall into bitter conditions that exceed even those of a raging storm. They will most certainly fall to the Avīci Hell. If they desire to rid themselves of and destroy the encumbrances resulting from these karmic causes, they must evince shame and amend themselves of impurities. What are said to be ways of self-amendment34 for leaders and the privileged?

A way of self-amendment is that they must fundamentally maintain a pure heart and mind, not speak ill of the Three Treasures, not cause hindrances for renunciants, and not cause hardship for or act maliciously toward those who practice pure living; they must fix their thoughts on and cultivate the six manners of mindfulness; they must also support, render service to, and honor, but do not need to worship,35 those who keep faith with the Great Vehicle; and they must keep in mind the extremely profound truth that is found in the sutras – the ultimate principle of emptiness. Being mindful in this way is called practicing the first self-amendment for leaders and the privileged. A second self-amendment is to act filially toward their parents and respect their teachers and elders. This is called practicing the second way of self-amendment. A third self-amendment is to govern their domains with appropriate laws and not restrict people unjustly. This is called practicing the third self-amendment. A fourth self-amendment is to direct that all within their spheres of influence refrain from killing and observe other such specified ways during the six abstaining days of the month. This is called practicing the fourth self-amendment. A fifth self-amendment is that they must, fundamentally, deeply believe in karmic cause and effect, trust the one genuine path, and be aware of the timeless presence of the Buddha. This is called practicing the fifth self-amendment.