菩薩瓔珞本業經 2

English (machine translation) 2

Language: English

2.1

Translated by the monk Zhu Fonian from Liangzhou under the Yao Qin

The Buddha said to Śraddhāpradāna Bodhisattva: "What you previously asked regarding the meaning and marks—namely, the meaning and marks of the ten abodes, ten practices, ten dedications, ten grounds, the Stainless Ground, and the Ground of Wondrous Enlightenment—shall now be explained. O Son of the Buddha! In this Vajra-Ocean Treasury Adornment Sūtra, which explains the meaning and marks of the worthy and noble ones, the meaning emerges from the essence. 'Essence' means the essence of the bodhisattva; 'meaning' is named merit. These two dharmas serve as the essence and the meaning for all bodhisattvas; hence it is called 'essence and meaning.'

2.4

"O Son of the Buddha! As for the abode of generating the mind: this person starts out as an ordinary being fully bound [by fetters], who has not yet recognized the three jewels or noble persons, has not yet recognized good and bad, or how causes lead to effects, completely lacking recognition, comprehension, and knowledge. O Son of the Buddha! From the stage of an ordinary being who initially does not recognize [these things], upon encountering the Buddha's and bodhisattvas' teachings, they arouse a single thought of faith and then generate the bodhicitta. At that time, before [entering] the abodes, this person is called a bodhisattva of faith-conception, also called a nominal bodhisattva, and also called a bodhisattva in name only. That person briefly practices the ten minds, namely: the mind of faith, the mind of vigor, the mind of mindfulness, the mind of wisdom, the mind of concentration, the mind of morality, the mind of dedication, the mind of protecting the Dharma, the mind of relinquishment, and the mind of vow. They further practice ten minds, namely: the ten good dharmas, the five precepts, the eight precepts, the ten precepts, and the six pāramitā precepts. This person further practices the ten virtues: if they cultivate the ten faiths for one kalpa, two kalpas, or three kalpas, they receive the retributions of the six heavens. The ten virtues have three grades: the superior grade [becomes] an iron-wheel-turning king transforming one continent; the middling grade, a millet-scattering king; the lower grade, a king among humans. Endowed with all afflictions, they accumulate immeasurable good karma, and they both regress and advance. If they meet good spiritual friends and study the Buddhadharma, they will enter the stage of the abodes only after one or two kalpas. If not, they will constantly sink and not emerge. The roots of good pertaining to regression from the abodes are as stated above. O Son of the Buddha! Those in the abode of generating the mind are persons of the roots of good pertaining to advancement. If before one kalpa, two kalpas, or before one, two, or three Gaṅgā-sands of Buddhas, they practice the ten minds of faith, have faith in the three jewels, constantly abide in the eighty-four thousand prajñāpāramitās, and study, receive, and practice all actions and all dharma-gates; if they constantly give rise to faithful minds, do not commit wrong views, the ten grave offenses, the five heinous deeds, or the eight inversions, and are not born in difficult places; if they constantly encounter the Buddhadharma, possess broad and abundant wisdom gained from hearing, and seek many skillful means, they initially enter the realm of emptiness and abide in the stage of empty nature—therefore it is called an 'abode.' Their minds of wisdom in the principle of emptiness practice all the merits of ancient Buddhadharmas; because they do not from their own minds produce all merits, it is not called a 'ground' but can only be called an 'abode.'

2.5

"O Son of the Buddha! In the abode of cultivating the ground, one constantly accords with the empty mind to purify the eighty-four thousand dharma-gates; because it is pure and white, it is called the 'abode of cultivating the ground.' O Son of the Buddha! Because one nurtures all practices, it is called the 'abode of cultivation.' O Son of the Buddha! Born in the family of the Buddha, with pure lineage, it is called the 'abode of noble birth.' O Son of the Buddha! Because one practices abundant and immeasurable roots of good, it is called the 'abode of endowed skillful means.' O Son of the Buddha! Because one accomplishes the sixth prajñā, it is called the 'abode of the correct mind.' O Son of the Buddha! Entering the realm of ultimate emptiness of non-arising, thought after thought constantly practicing emptiness, signlessness, and wishlessness, it is called the 'abode of non-regression.' O Son of the Buddha! Because from the generation of the mind one does not produce inversion and does not allow evil māras to break the bodhicitta, it is called the 'abode of youthful nature.' O Son of the Buddha! Because from the teaching of the Buddha-King one gives rise to understanding and is to succeed to the Buddha's rank, it is called the 'abode of the prince of the Dharma.' O Son of the Buddha! Because from the contemplation of emptiness in the preceding nine [abodes] one attains the uppermost mind of non-arising, it is called the 'abode of coronation.'

2.6

"Therefore, O Son of the Buddha! Advancing from the mind of coronation into the stage of the empty dharma-nature of the five aggregates, one also practices the eighty-four thousand prajñāpāramitās; thus these are called the middle ten practices, O Son of the Buddha! Therein, initially entering into the emptiness of phenomena, not overthrown by non-Buddhist heterodox treatises, and entering the correct stage, it is called the 'practice of joy.'

2.7

"O Son of the Buddha! Attaining the constant transformation of all sentient beings, benefiting all sentient beings with the Dharma, it is called the 'practice of beneficial action.'

2.8

"O Son of the Buddha! The Dharma being true, one attains the forbearance of dharmas, the mind being devoid of self and devoid of what belongs to self; hence it is called the 'practice of non-resentment.'

2.9

"O Son of the Buddha! Constantly abiding in merits and manifesting the transformation of sentient beings, it is called the 'practice of inexhaustibility.'

2.10

"O Son of the Buddha! At the time of death, the ghosts of avidyā do not confuse or defile one, and one does not lose right mindfulness; hence it is called the 'practice of freedom from delusion and confusion.'

2.11

"O Son of the Buddha! Because in life after life one is constantly born in Buddha-lands, it is called the 'practice of skillful manifestation.'

2.12

"O Son of the Buddha! Being empty regarding self, non-self, and even all phenomena, it is called the 'practice of non-attachment.'

2.13

"O Son of the Buddha! Because one constantly reveres and complies with the Buddhadharmas of the three times, it is called the 'practice of respect.'

2.14

"O Son of the Buddha! When expounding the Dharma and instructing others, every movement becomes a norm for beings; hence it is called the 'practice of good dharmas.'

2.15

"O Son of the Buddha! Because the two truths are neither suchness nor marks, nor not marks, it is called the 'practice of reality.'

2.16

"Therefore, O Son of the Buddha! From the true mind, entering the emptiness of sentient beings and the emptiness of non-self, the two emptinesses being equal and without distinction, of one mark of contemplation and one composite mark, cultivating the contemplation of emptiness in a trillion prajñāpāramitās, one exchanges earlier and later thoughts, contemplating only brightness and cessation, nurturing the bright contemplation dharmas of the higher grounds, thus directing cause toward fruition; furthermore, with an immeasurable mind, neither abandoning nor receiving—such are the dharmas of the ten dedications. O Son of the Buddha! Constantly with a signless mind practicing in the six destinies and entering into retributions, not receiving yet receiving all feelings, shifting and transforming them, it is called the 'dedication to saving and protecting all sentient beings while being free from the mark of sentient beings.'

2.17

"O Son of the Buddha! Contemplating all phenomena as having only feeling, having only function, and having only name, not abiding from thought to thought, it is called the 'dedication of non-destruction.'

2.18

"O Son of the Buddha! Because one practices at all times the dharmas of all Buddhas of the three times, it is called the 'dedication equal to all Buddhas.'

2.19

"O Son of the Buddha! Entering into all Buddha-lands with the power of great vows to make offerings to all Buddhas, it is called the 'dedication of reaching all places.'

2.20

"O Son of the Buddha! Bestowing the constantly abiding three jewels upon others, it is called the 'dedication of the treasury of inexhaustible merit.'

2.21

"O Son of the Buddha! Cultivating conditioned goodness and undefiled goodness without duality, it is called the 'dedication of according with equal roots of good.'

2.22

"O Son of the Buddha! Because one contemplates good and bad parents as non-dual, having one mark and one composite mark, it is called the 'dedication of according with the equal contemplation of all sentient beings.'

2.23

"O Son of the Buddha! Constantly illuminating the two truths of existence and non-existence, because all phenomena form a single composite sign, it is called the dedication in accordance with signs.

2.24

"O Son of the Buddha! Because all phenomena are non-dual, prajñā is unarisen, the two truths are equal, and the past is a single composite sign, the present is a single composite sign, and the future is a single composite sign, it is called the dedication of unfettered liberation.

2.25

"O Son of the Buddha! Awakening to the middle way and signlessness of all phenomena in the ultimate truth, because all phenomena are of a single illuminated sign, it is called the dedication of the measureless dharmadhātu.

2.26

"O Son of the Buddha! The explanations of the meanings of these thirty minds are measureless and boundless, beyond the conception of all ordinary intellect, and are the path traversed by all the Buddhas of the ten directions and all bodhisattvas.

2.27

"O Son of the Buddha! You previously asked, 'What is called a ground?' O Son of the Buddha! A ground is called 'bearing,' for it bears all millions of asaṃkhyeyas of merits; it is also called 'generating,' for it accomplishes all causes and fruits. Therefore it is called a ground. O Son of the Buddha! Relinquishing ordinary practices to be born into the house of the Buddha, succeeding to the bodhisattva stage and entering among the noble assembly, untouched by the four māras, equally illuminating both extremes of existence and non-existence, great faith is first perfected. Practising and studying the contemplation of the ultimate truth of the unarisen middle way, ascending to the second ground, third ground, and up to the eleventh ground, clearly contemplating the Dharma-doors, thought by thought ceasing in the dharma-stream, one sign and signless, the two bodies without specific location, communicating with the Buddha-lands alike—therefore it is called the Pramuditā-bhūmi.

2.28

"O Son of the Buddha! By correctly entering into the emptiness of sentient beings through signlessness, manifesting myriad Buddha worlds, and with the transformations of the six superknowledges being empty and identical to the unconditioned, it is called the Vimalā-bhūmi.

2.29

"O Son of the Buddha! Cultivating and practising the path of ancient Buddhas through the forbearance of faith with luminous wisdom—namely, the twelve branches of scriptures: sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, avadāna, itivṛttaka, jātaka, vaipulya, adbhutadharma, and upadeśa—and delivering sentient beings through this Dharma, with luminosity and penetrating adaptability, it is therefore called the Ground of Radiance.

2.30

"O Son of the Buddha! Greatly conforming to the forbearance of arising from the unarisen, contemplating the signs of the two truths of all phenomena, looking up to contemplate the merits of the Buddhas and looking down to contemplate the sentient beings of the six destinies: through contemplation of great loving-kindness, expounding the Dharma and granting joy; through contemplation of great compassion, saving sentient beings from the three sufferings; through contemplation of great sympathetic joy, rejoicing that those before one experience joy; through contemplation of great equanimity, regarding all sentient beings with equanimity—entering into equality and entering the seven contemplation dharmas, it is therefore called the Arciṣmatī-bhūmi.

2.31

"O Son of the Buddha! Cultivating the path through the forbearance of accord, the avidyā, doubts, and views of the three realms are all entirely empty. Endowed with the merits of the eight eloquences, one enters the treatises of the five sciences. The so-called four eloquences are: eloquence regarding causes, effects, the inner path, and outer paths. The five treatises are: thoroughly penetrating internal and external arts and paths, cause and effect, and spirits and teachers. Therefore it is called the Sudurjayā-bhūmi.

2.32

"O Son of the Buddha! Supremely according with all phenomena, contemplating all past phenomena as a single composite sign, all present phenomena as a single composite sign, and all future phenomena as a single composite sign, wherein causes and conditions in the dharmadhātu are quiescent and non-dual, it is therefore called the Abhimukhī-bhūmi.

2.33

"O Son of the Buddha! Having forbearance of the non-arising of all phenomena, contemplating neither having afflictions nor lacking afflictions, a single birth, a single cessation, and a single fruit, having the final single body in the three realms, a single entering and a single emerging, gathering measureless merits, constantly aspiring toward the higher grounds, cessation in thought after thought, it is therefore called the Dūraṅgamā-bhūmi.

2.34

"O Son of the Buddha! Therefore, with the contemplation of non-arising, the bodhisattva abandons the retribution of the three realms and the fruit of transformation, entering the signless wisdom of intermediate forbearance. Emerging from existence and entering non-existence, manifesting impermanence, seeing one's own body's future fruit, having one's crown rubbed and the Dharma expounded by the Buddhas, body and mind engaging in inconceivable distinct acts, it is therefore called the Acalā-bhūmi.

2.35

"O Son of the Buddha! Again entering the superior contemplation, the path of the forbearance of non-arising that transforms into radiant Buddhas, manifesting all Buddha bodies, it is therefore called the Ground of Wondrous Wisdom.

2.36

"O Son of the Buddha! At that time, the bodhisattva enters the ultimate truth of the middle way, practising the lower grade of the great forbearance of cessation, walking where the Buddhas walk, sitting upon a lotus of a thousand precious signs, receiving the rank of the Buddha's prophecy, learning the Buddha's transformative work, subduing and severing the two habituations, accomplishing great faith, identical with the limit of reality, equal to the dharmadhātu, the two truths being of one sign, possessing all merits and entering the faculties of sentient beings, with the merits of measureless necklace adornments simultaneously and equally manifesting all physical forms—therefore it is called the Ground of the Dharma Cloud.

2.37

"O Son of the Buddha! At that time, the bodhisattva abides in the contemplation of the intermediate forbearance of the gate of great cessation, fulfills merits and practices, ascends the platform of the great mountain, enters hundreds of thousands of samādhis, gathers the demeanor and functions of a Buddha, remaining burdened only with residual fruits, the mind of impermanent arising and ceasing being unconditioned in thought after thought, their practice surpassing the ten grounds, their understanding identical with a Buddha's, sitting in the place where Buddhas sit. Their wisdom sees the two realms of permanent and impermanent phenomena; one should know they are like a Buddha, called 'learning from the Buddha.' All bodhisattvas of the lower grounds cannot distinguish this bodhisattva. To a Buddha, they are called a bodhisattva; to lower bodhisattvas, they are called a Buddha. Why is this? This bodhisattva, by the power of great transformation, abides for a lifespan of a hundred kalpas or ten thousand kalpas, manifesting the transformative acts of a Buddha: initial birth, attaining the path, turning the wheel of Dharma, and entering cessation without remainder. Expounding the eight wheels of Dharma, seeming like a Buddha yet not being a Buddha, because they are equal to all Buddhas. In bodily deportment and conduct, they are identical in all dharmas; abiding within these hundreds of thousands of samādhis, with such Buddha-practices, they thus enter the vajra-samādhi, a single sign, signless, quiescent, and unconditioned, and therefore it is called the Stainless Ground.

2.38

"O Son of the Buddha! The wondrous contemplation of the superior forbearance is great cessation and signlessness, merely generating wholesome dharmas through conditions for all sentient beings while also maintaining all merits within oneself; therefore it is called the Buddha treasury, which quiescently illuminates all phenomena. From the Buddhas on down, all bodhisattvas illuminate quiescence. Therefore, O Son of the Buddha! In the fourth dhyāna in the past, I spoke to eight hundred million Brahma kings of the Tathāgata of Quiescent Illumination, who has no mind and no form, yet quiescently illuminates all phenomena. O Son of the Buddha! I now briefly expound these meaningful sentences to reveal the practice of wholesome dharmas for this great assembly."

2.39

Sūtra on the Original Acts that Adorn the Bodhisattva, Chapter 5: The Mother of Buddhas

2.40

At that time, Śraddhāpradāna Bodhisattva said to the Buddha: "From where does the initial illuminating wisdom of Buddhas and bodhisattvas arise? What is the meaning of 'quiescent illumination' and 'illuminating quiescence'? Is the dharma-nature of the two truths one or two? Is it existent or non-existent? And what is the ultimate truth?"

2.41

The Buddha said: "O Son of the Buddha! What are called the truth of existence, the truth of non-existence, and the ultimate truth of the middle way are the mother of wisdom of all Buddhas and bodhisattvas; indeed, all phenomena are also the mother of wisdom of all Buddhas and bodhisattvas. Why is this? Because all Buddhas and bodhisattvas are born from Dharma. O Son of the Buddha! Regarding the two truths: because conventional truth exists, it is not empty; because the truth of non-existence is empty, it is not existent. Because the two truths are constantly thus, they are not one; because the noble illumination is empty, they are not two. Because the dharmadhātu does not change whether there is a Buddha or no Buddha, it is not empty; because the ultimate is non-dual, it is not existent. Because the dharmadhātu has two signs whether there is no Buddha or a Buddha, they are not one; because all phenomena are eternally pure, they are not two. Because the Buddhas return to act as ordinary beings, it is not empty; because there is no non-existence, it is not existent. Because emptiness is real, they are not one; because the original limit is unarisen, they are not two. Because conventional designations and the signs of all phenomena are not destroyed, it is not empty; because all phenomena are not phenomena, it is not existent. Because phenomena are non-phenomena, they are not two; because they are not non-phenomena, they are not one. O Son of the Buddha! The meaning of the two truths is that they are neither one nor two, neither eternal nor annihilated, neither coming nor going, neither arising nor ceasing; yet the two signs are identical, and noble wisdom is non-dual. Being non-dual, it is the mother of wisdom of all Buddhas and bodhisattvas. O Son of the Buddha! The Buddhas of boundless lands in the ten directions all speak in this way as well. For this great assembly, I now briefly explain the essential meaning of the two truths in the Bright Moon Necklace Sūtra."

2.42

At that time, Śraddhāpradāna Bodhisattva said to the Buddha: "When the great expedient means and equal wisdom of Buddhas and bodhisattvas illuminate all dharmadhātus, is it a sudden and equal enlightenment, or is it gradual? What is the treasury of avidyā? Is it one with or different from the mind? And how long is the measure of kalpas?"

2.43

The Buddha said: "O Son of the Buddha! You have already asked these questions one by one under the Dharma of the seven Buddhas of the past; it is not that you do not know. You ask simply because you wish to bring decisive understanding in this Dharma to this great assembly of one billion four hundred million people. O Son of the Buddha! For this great assembly of one billion four hundred million, I will now expound the definitive, ultimate meaning with my vajra mouth. O Son of the Buddha! In the past, in my assembly there were one hundred and eighty million stainless great beings who, right on their seats, penetrated the source of dharma-nature and suddenly awakened to the non-dual single composite sign of all phenomena. Emerging from the Dharma assembly, they each sat in lands of the ten directions and expounded the great treasury of the bodhisattva's necklace adornments. At that time, the seated great assembly saw one hundred and eighty million World-Honoured Ones named Suddenly Awakened Tathāgatas, each seated on a lion-roar throne of a hundred jewels. At that time, measureless great assemblies also sat in one place, listening to the Tathāgatas of Equal Enlightenment expound the Dharma treasury of necklace adornments. Therefore, there are no gradually awakened World-Honoured Ones; there are only suddenly awakened Tathāgatas. What was expounded by all Buddhas of the three periods of time is no different, and now so am I.

2.44

"O Son of the Buddha! What you previously said about avidyā and the mind being one—this matter is not so. If understanding and avidyā or views were of a single sign, there would be neither bondage nor liberation, and ordinary beings and Buddhas would not be two. Why is this? Because the afflictions would be of the same essential nature. Why? Because they would arise and cease at the same time in one mind, being neither distinct nor different. O Son of the Buddha! If bondage and liberation were of a single sign, the four great elements could be one, and the six tastes would not be different; yet since the elements are different and the tastes are different, bondage and liberation are likewise so. O Son of the Buddha! When all bodhisattvas were ordinary beings, they were fully endowed with all fetters; but when severing them, the coarse portions are removed first, and the subtle portions are eliminated later. If afflictions and the one mind were one, there would not be two things such as brightness and darkness. O Son of the Buddha! Furthermore, compare the near with the far: within an ordinary being's wholesome mind, there is not even unwholesomeness, so how could there be avidyā within a signless mind? O Son of the Buddha! The claim that wholesome and unwholesome are of one mind is the verse of the non-Buddhist master Andha in the kingdom of King Bimbisāra, who held that brightness and darkness are of a single sign, and wholesome and unwholesome are of one mind.

2.45

"O Son of the Buddha! In the correct meaning of my Dharma, one may say that good and evil belong to a single practitioner—there being bondage and liberation, ordinary beings and Buddhas. Continuing for hundreds of kalpas as a single practitioner, one still cannot have good and evil in a single mind. The ancient Buddhas always taught that the fire of signless wisdom extinguishes the darkness of avidyā, and that good and evil are two distinct things. To say they have the same fruit is also incorrect. All good receives the Buddha-fruit; avidyā receives the fruit of conditioned arising and ceasing. Therefore, wholesome fruits arise from wholesome causes, and unwholesome fruits arise from unwholesome causes; thus it is said that the wholesome does not receive the fruit of arising and ceasing, but only receives the permanent Buddha-fruit. O Son of the Buddha! If all the good of ordinary beings and noble ones is called undefiled, it does not receive defiled fruits. As for saying they receive defiled fruits, it is because when the Buddha transforms sentient beings to practice good and turn away from evil, conditioned retribution arises due to causes, which is not undefiled. The cause is avidyā, and karma receives the fruit; these are called the three feelings and three sufferings: the suffering of suffering, the suffering of conditioning, and the suffering of change. Painful feeling, pleasant feeling, and neutral feeling: the two feelings [pleasant and neutral] are conditioned fruits of good causes, while painful feeling is the fruit of evil causes; all are suffering, with avidyā as their root."} ] ,

2.46

"Disciples of the Buddha, as to what you asked before regarding the length and brevity of the kalpas in which all bodhisattvas practice the path: suppose there is a stone measuring one li, two li, or even ten li, of equal length and breadth; and someone brushes this stone once every three years with a celestial robe weighing three zhu, calculated by the days, months, and years of the human realm, until this stone is completely worn away—this is called a minor kalpa. One li, two li, or up to forty li is likewise called a minor kalpa. Furthermore, if there is a stone of eighty li, of equal length and breadth, and it is brushed once every three years with a Brahmaloka robe weighing three zhu, calculated by the days, months, and years marked by the hundred-jeweled luminous pearls of Brahmaloka, until this stone is completely worn away—this is called a medium kalpa. Furthermore, if there is a stone of eight hundred li, of equal length and breadth, and it is brushed once every three years with a robe from the Śuddhāvāsa heaven weighing three zhu, calculated by the days, months, and years marked by the thousand-jeweled luminous mirrors of the Śuddhāvāsa heaven, until this stone is completely worn away—this is called a great asaṃkhyeya-kalpa. Disciples of the Buddha, as for the calculation of kalpas: the wearing away of a stone of one li, two li, or up to ten li is called a one-li kalpa or a two-li kalpa. When a stone of fifty li is worn away, it is called a fifty-li kalpa; when a stone of a hundred li is worn away, it is called a hundred-li kalpa; when a stone of a thousand li is worn away, it is called a thousand-li kalpa; and when a stone of ten thousand li is worn away, it is called a ten-thousand-li kalpa. Disciples of the Buddha, all worthy and noble ones enter these calculations, cultivate all Dharma gates, and after a length of time attain the fruit of buddhahood; after hundreds of kalpas, they then attain equal enlightenment. If all sentient beings enter these calculations, they will attain buddhahood before long; if they do not enter them, they are not called bodhisattvas.

2.47

"Disciples of the Buddha, as for the Dharma gates: the so-called ten faithful minds are the foundation of all practices. Therefore, within the ten faithful minds, each single faithful mind contains ten grades of faithful minds, constituting the hundred illumination gates of the Dharma. Furthermore, from within these minds of the hundred illuminations of the Dharma, because each single mind contains a hundred minds, they constitute the thousand illumination gates of the Dharma. Furthermore, from within the minds of the thousand illuminations of the Dharma, each single mind contains a thousand minds, constituting the ten thousand illumination gates of the Dharma. Increasing progressively in this manner up to immeasurable illuminations, because one increasingly advances to ever-higher Dharmas, they constitute the illumination upon illumination Dharma gates. The merits of a million asaṃkhyeyas and all practices entirely enter these illumination gates."

2.48

Sūtra on the Original Acts that Adorn the Bodhisattva, Chapter Six: Cause and Effect

2.49

Śraddhāpradāna Bodhisattva addressed the Buddha, saying: "The true Dharma of the worthy and noble ones has already been fully explained. What, then, are the two characteristics of cause and effect?"

2.50

The Buddha said: "Disciples of the Buddha, the causes practiced by all buddhas of the three periods of time—the so-called ten prajñāpāramitās—are the root of the merits of a million asaṃkhyeyas, and the buddhas as well as the bodhisattvas are also subsumed within them. Therefore, the ten dharmas are the ocean-treasury of vajra wisdom, producing all practices of luminous merit.

2.51

"Disciples of the Buddha, regarding the ten prajñāpāramitās: the practice of giving has three conditions: first, material wealth; second, Dharma; third, bestowing fearlessness upon sentient beings. Precepts have three conditions: first, the precepts of one's own nature; second, the precepts of undertaking good dharmas; third, the precepts of benefiting sentient beings. Forbearance has three conditions: first, forbearing ascetic practice; second, forbearing external evils; third, forbearance regarding the truth of ultimate meaning. Vigour has three conditions: first, giving rise to the mind of great vows; second, advancing by skillful means; third, diligently transforming sentient beings. Dhyāna has three conditions: first, meditation in which distracting signs do not arise; second, meditation that generates all merits; third, meditation that benefits sentient beings. Wisdom has three conditions: first, illuminating the truth of existence; second, illuminating the truth of non-existence; third, illuminating the truth of ultimate meaning of the middle way. Vows have three conditions: first, vows for one's own practice; second, vows for supernormal powers; third, vows for outwardly transforming [others]. Skillful means has three conditions: first, advancing toward the fruition; second, skillfully harmonizing existence and non-existence; third, neither abandoning nor grasping all dharmas. Supernormal power has three conditions: first, supernormal powers by retribution; second, supernormal powers cultivated through meditation; third, supernormal powers of transformation. Stainless wisdom has three conditions: first, signless wisdom; second, the wisdom of all modes; third, the wisdom of transformation. Disciples of the Buddha, from the ten wisdoms all meritorious practices are born. There are seven treasures: faith, giving, precepts, hearing, wisdom, shame, and remorse; because they provide the resources to accomplish buddhahood, they are called treasures. There are four means of embracing: benefiting, kind speech, giving the Dharma, and common undertaking. There is unobstructed eloquence in dharma, eloquence in meaning, eloquence in language, and eloquence in joyful exposition; within these four dharmas of eloquence, being unhindered and unobstructed, they are called unobstructed. The wisdom generated from unobstructed wisdom is called reliance; therefore, one relies on sūtras of definitive meaning and does not rely on sūtras of provisional meaning, relies on the Dharma and does not need the person, relies on the meaning and does not need the words, and relies on wisdom and does not need consciousness. From wisdom are generated the ten powers, the four fearlessnesses, the six supernormal powers, the three clarities, and the merits of a hundred million myriad asaṃkhyeyas. Wisdom arising in succession is able to take as object all phenomena of the eight worldly truths, the four truths, the two truths, and the twelve links of dependent origination. All dharmas are formed by conditions; conventional dharmas are without self; existent dharmas are mutually dependent; all characteristics are empty; continuity is termed a single whole; emptiness cannot be grasped; causes arise and aggregate together. The dharma itself is not a condition; when real after real aggregates into existence, it is called a formed dharma. Dharmas conditionally create dharmas; receiving names and giving rise to functions, they are called aggregated dharmas. Therefore, the eight conditioned dharmas are the foundation of all dharmas, the objects illuminated by wisdom. Furthermore, from this wisdom, one can eliminate the five hindrances: sensual desire, ill will, torpor-sleep, restlessness, and doubt; the four nutriments: contact, consciousness, mental volition, and solid food; the four modes of birth: egg-born, womb-born, moisture-born, and transformation-born; the ten evil deeds and five heinous crimes; the eight inversions and three obstructions; the eight difficulties and thirteen afflictions; the six destinies and three realms; the sixty-two views; the four floods, four bonds, and four clingings; the nine afflictions, seven stations of consciousness, and four fetters. All that is eliminated is called unwholesome. Disciples of the Buddha, all the merits that eliminate what belongs to the realm of the ten wisdoms are called the causes of buddhahood; you should accept them and practice them.

2.52

"Disciples of the Buddha, regarding what you asked before about the fruition: it is that the bodhisattvas of the five worthy stages cultivate all practices of the path and realize the single great fruit as the substance of dharmatā. That substance is neither existent nor non-existent, neither large nor small, neither body nor mind, neither signs nor the three periods of time, neither god nor human nor name, neither permanence, bliss, self, nor purity, neither the six destinies nor an entrance for the six consciousnesses, not a quantified dharma, transcending all marks of dharmas, neither a field of merit nor ghost or spirit, neither motion nor stillness, neither arising nor ceasing, neither primary nor of the five colors, neither the six great elements nor lands, neither the dharmadhātu nor the three realms, neither bound nor liberated, neither light nor darkness, and not a dharma to be attained; quiescent and unconditioned, outside all dharmas, where the pathways of the mind are extinguished, its place is immeasurable; yet within the truth of existence, one cultivates practices measured by kalpas and thereby receives the fruition and retribution.

2.53

"Disciples of the Buddha, there are two dharmakāyas: first, the dharmakāya of the ultimate fruit; second, the dharmakāya of responsive transformation. The dharmakāya of responsive transformation is like a shadow following a form; because the fruit-body is permanent, the response-body is also permanent. Disciples of the Buddha, for all buddhas of antiquity, the path of the two bodies was identical. Disciples of the Buddha, for all bodhisattvas, both bodies are impermanent bodies. Disciples of the Buddha, all ordinary persons also have two bodies: first, a retribution body; second, an expedient body. The retribution body is not shared; the expedient body is shared with all sentient beings. Disciples of the Buddha, all bodhisattvas and all sentient beings possess two bodies; all Tathāgatas constantly speak in this way, which is therefore called the definitive, ultimate meaning. Disciples of the Buddha, regarding the body of buddha-virtues: the path of the buddhas is identical and the fruitional dharmas are not different, namely the ten epithets: first, Tathāgata; second, Arhat; third, Samyaksambuddha; fourth, Vidyācaraṇasaṃpanna; fifth, Sugata; sixth, Lokavid; seventh, Anuttara; eighth, Puruṣadamyasārathi; ninth, Śāstādevamanuṣyāṇām; tenth, Buddha. Because they are endowed with the aforementioned ten virtues, they receive the offerings of all sentient beings. Furthermore, there are the eighteen unshared dharmas, namely: freedom from physical error, freedom from errors in speech, freedom from lapses of mindfulness, absence of varied notions, absence of an uncollected mind, absence of uninformed indifference, no diminution of resolve, no diminution of zeal, no diminution of vigour, no diminution of wisdom, no diminution of liberation, no diminution of the knowledge and vision of liberation, bodily actions according with wisdom, verbal actions according with wisdom, mental actions according with wisdom, and unimpeded, unhindered wisdom knowing the past, future, and present. Furthermore, there are the ten powers: the power of knowing what is possible and what is not possible, the power of knowing karma, the power of knowing concentration, the power of knowing the faculties, the power of knowing inclinations, the power of knowing dispositions, the power of knowing fruitions, the power of the divine eye, the power of knowing past lives, and the power of the destruction of fetters; loving-kindness, compassion, sympathetic joy, and equanimity; [knowing that] 'I am the all-knowing one,' 'my outflows are exhausted and I am free of outflows,' 'transcending the path of defilements and the path of obstacles of defilements'; the divine body, divine eye, divine ear, destruction of outflows, knowledge of past lives, and knowledge of others' minds; the five eyes; the five-part dharmakāya; the three faultless karmas; the Buddha treasure, the Dharma, the Saṅgha; the truth of cessation, liberation, spiritual wisdom, the single vehicle, the vajra treasury, the dharmakāya treasury, the pristine and wondrous treasury of one's own nature; the three masteries, the three unconditioned states, the three clarities; the single truth, the single path, the solitary dharma, great bliss, and the unconditioned. Disciples of the Buddha, within the immeasurable treasury of merit of all noble fruits, there is the ineffable, ineffable fruit, which is the fruit of the single path. Disciples of the Buddha, the substance of the fruit is consummate; there is no virtue it lacks, and no principle it does not encompass; abiding in the pure land of the middle way and the truth of ultimate meaning, boundless, nameless, and signless, it cannot be attained as any dharma. It is neither an existent substance nor a non-existent substance; its single characteristic of illumination, single characteristic of unification, single characteristic of identity, and single characteristic of awakening are purely luminous and non-dual. Disciples of the Buddha, this fruit is a solitary dharma, consummate and permanently abiding. The single substance and characteristic of the fruit possess immeasurable meanings; the meanings possess immeasurable virtues; and the virtues possess immeasurable names. As for the fruit of meaning: the so-called truth of cessation, permanence, bliss, self, purity, and the eighteen unshared dharmas and all merits are all called the fruit of meaning; hence it is called the fruit of fruits. Disciples of the Buddha, these three—meaning, virtue, and name—are all for the sake of teaching and transforming; thus there is the significance of such three phrases. If among worthy persons and all sentient beings there are those who understand these three phrases, such persons have already received the rank of buddhahood from all buddhas of the three periods of time. Disciples of the Buddha, that fruit is ineffable and unknowable, yet within dharmas of name and sign, dharmas of name and sign are spoken; therefore, the single fruit is called substance, and the meaning is called the fruit of fruits. This fruit of meaning, because it emerges from the consummate fruit, is called the fruit of fruits. Disciples of the Buddha, were I to speak of this cause and effect, it could not be exhausted in hundreds of thousands of kalpas. All of you in the great assembly should properly receive and uphold it."

2.54

Sūtra on the Original Acts that Adorn the Bodhisattva, Chapter Seven: The Great Assembly Receiving the Teaching

2.55

At that time, Śraddhāpradāna Bodhisattva paid homage to the buddhas, received the teaching of the great assembly, and briefly inquired into the essential meanings spoken in the seven assemblies; having faith in and according with the treasury of the three jewels, wishing the Dharma to remain uninterrupted, not for the sake of worldly fame or profit, and desiring that the Dharma abide long, he addressed the Buddha, saying: "World-Honoured One, the Buddha has already spoken above of all the treasuries of merit—whether causes or effects, whether worthy or noble. Now among the fourteen nayutas of persons in this great assembly, who is able, without rising from their seat, to receive the teaching and cultivate the path, practicing each and every one fully from beginning to end, and progressively entering the stages of the bodhisattva?"

2.56

At that time, the uṣṇīṣa of Śākyamuni Buddha emitted all the lights of the Buddhas and all the lights of the bodhisattvas, and he again assembled the Buddhas and bodhisattvas from one hundred billion Buddha lands in each of the ten directions. When all had assembled, within that assembly he addressed the bodhisattvas Mañjuśrī, Samantabhadra, Dharmamati, Guṇaratna, Vajraketu, Vajragarbha, and the youth Sudhana, saying: "Do you see Bodhisattva Śraddhāpradāna in this great assembly, who is able to inquire about the three contemplations, the dharmadhātu, the naturally pure path of all Buddhas, and the bright contemplation Dharma-gate practiced by all bodhisattvas? You seven bodhisattvas, each leading a great assembly of one million, should receive and contemplate, study and practice such a Dharma-gate. Disciples of the Buddha! I now speak once more of this method of bright contemplation, namely the gradual path of the six entries. Listen attentively and reflect well; cultivate all types of wisdom, instruct the assembly with the precepts, and accept, apply, subdue [defilements], and practice it. Disciples of the Buddha! When all sentient beings first enter the ocean of the three jewels, they take faith as the foundation; dwelling in the household of the Buddha, they take the precepts as the foundation. Disciples of the Buddha! Among newly practicing bodhisattvas, whether faithful men or faithful women, those with incomplete faculties, eunuchs, prostitutes, slaves, and magically created beings can all receive the precepts, because they all have the intention. Those who have first generated the aspiration, gone forth from the household life, and wish to succeed to the bodhisattva stages should first receive the precepts of the true Dharma. The precepts are the root of the treasury of all wholesome practices and merits, the root of all practices leading directly to the path of the Buddha fruit. These precepts can eradicate all great evils, namely the seven views and six attachments; they are a bright mirror of the true Dharma. Disciples of the Buddha! I now formulate for the bodhisattvas the foundation of all precepts, namely the three gates of reception: the precepts of embracing wholesome dharmas, which are the eighty-four thousand Dharma-gates; the precepts of embracing sentient beings, which are loving-kindness, compassion, sympathetic joy, and equanimity, transforming all sentient beings so that they attain peace and happiness; and the precepts of restraining discipline, which are the ten pārājikas.

2.57

"Disciples of the Buddha! Receiving the precepts has three kinds of reception: First, receiving them directly before the Buddhas and bodhisattvas who are currently present; one attains the true superior precepts. Second, after the nirvāṇa of the Buddhas and bodhisattvas, if within a thousand li there is a bodhisattva who previously received the precepts, one requests him as a Dharma master to transmit the precepts to oneself. One first pays homage at his feet and should speak thus: 'I request the Great Venerable One to be my master and bestow the precepts upon me.' That disciple attains the precepts of the true Dharma; these are the middling precepts. Third, after the Buddha's nirvāṇa, when there is no Dharma master within a thousand li, one should kneel on both knees with palms joined before images of the Buddhas and bodhisattvas, and make a self-vow to receive the precepts. One should say thus: 'I, so-and-so, address the Buddhas of the ten directions and the bodhisattvas of the great grounds, etc.: I shall train in all bodhisattva precepts.' These are the inferior precepts. The second and third recitations are also spoken in this manner. Disciples of the Buddha! These three types of embracing and three kinds of receiving the precepts have been spoken by past Buddhas, will be spoken by future Buddhas, and are spoken now by present Buddhas. Past bodhisattvas have trained in them, future bodhisattvas will train in them, and present bodhisattvas train in them now. These are the true Dharma precepts of all Buddhas. If any Buddha or any bodhisattva did not enter this gate of the Dharma precepts and yet attained the unexcelled fruit of the path and the stage of space-like equality, it would be impossible."

2.58

The Buddha told the disciples of the Buddha: "Now I explain the true precepts. When good men and good women are to receive the precepts, they first pay homage to all Buddhas of the past, extending to the limit of the past; pay homage to all Buddhas of the future, extending to the limit of the future; and pay homage to all Buddhas of the present, extending to the limit of the present. Having paid homage three times in this manner, they do likewise for the Dharma and the Saṅgha. Disciples of the Buddha! Next, reverently receive the four indestructible faiths, and rely upon the four reliances: 'From the present time until the bodies of the future limit, I take refuge in the Buddha, take refuge in the Dharma, take refuge in the noble and worthy Saṅgha, and take refuge in the precepts of the Dharma.' Having spoken this three times: Disciples of the Buddha! Next, they should be taught to repent of their transgressions of the three times: 'May the transgressions of the ten unwholesome deeds of present body, speech, and mind definitively not arise, to the limit of the future. May the transgressions of the ten unwholesome deeds of future body, speech, and mind definitively not arise, to the limit of the future. May the transgressions of the ten unwholesome deeds of past body, speech, and mind definitively not arise, to the limit of the future.' Having repented in this way, the three karmas will be pure like clean lapis lazuli, brilliantly clear inside and out; then bestow upon them the ten inexhaustible precepts. Listen well!"

2.59

The Buddha told the disciples of the Buddha: "'From this present body until the Buddha body, extending to the limit of the future, between these [times] you must not intentionally kill living beings. If there is a transgression, it is not bodhisattva practice, and you lose the Dharma of the forty-two worthy and noble stages. You must not transgress. Can you maintain it or not?' The recipient replies: 'I can.' 'Disciples of the Buddha! From this present body until the Buddha body, extending to the limit of the future, between these [times] you must not intentionally speak falsely. If there is a transgression, it is not bodhisattva practice, and you lose the Dharma of the forty-two worthy and noble stages. You must not transgress. Can you maintain it or not?' The recipient replies: 'I can.' 'Disciples of the Buddha! From this present body until the Buddha body, extending to the limit of the future, between these [times] you must not intentionally engage in sexual misconduct. If there is a transgression, it is not bodhisattva practice, and you lose the Dharma of the forty-two worthy and noble stages. You must not transgress. Can you maintain it or not?' The recipient replies: 'I can.' 'Disciples of the Buddha! From this present body until the Buddha body, extending to the limit of the future, between these [times] you must not intentionally steal. If there is a transgression, it is not bodhisattva practice, and you lose the Dharma of the forty-two worthy and noble stages. You must not transgress. Can you maintain it or not?' The recipient replies: 'I can.' 'Disciples of the Buddha! From this present body until the Buddha body, extending to the limit of the future, between these [times] you must not trade in liquor. If there is a transgression, it is not bodhisattva practice, and you lose the Dharma of the forty-two worthy and noble stages. You must not transgress. Can you maintain it or not?' The recipient replies: 'I can.' 'Disciples of the Buddha! From this present body until the Buddha body, extending to the limit of the future, between these [times] you must not intentionally speak of the faults of lay and monastic bodhisattvas. If there is a transgression, it is not bodhisattva practice, and you lose the Dharma of the forty-two worthy and noble stages. You must not transgress. Can you maintain it or not?' The recipient replies: 'I can.' 'Disciples of the Buddha! From this present body until the Buddha body, extending to the limit of the future, between these [times] you must not intentionally be stingy. If there is a transgression, it is not bodhisattva practice, and you lose the Dharma of the forty-two worthy and noble stages. You must not transgress. Can you maintain it or not?' The recipient replies: 'I can.' 'Disciples of the Buddha! From this present body until the Buddha body, extending to the limit of the future, between these [times] you must not intentionally be angry. If there is a transgression, it is not bodhisattva practice, and you lose the Dharma of the forty-two worthy and noble stages. You must not transgress. Can you maintain it or not?' The recipient replies: 'I can.' 'Disciples of the Buddha! From this present body until the Buddha body, extending to the limit of the future, between these [times] you must not intentionally praise yourself and disparage others. If there is a transgression, it is not bodhisattva practice, and you lose the Dharma of the forty-two worthy and noble stages. You must not transgress. Can you maintain it or not?' The recipient replies: 'I can.' 'Disciples of the Buddha! From this present body until the Buddha body, extending to the limit of the future, between these [times] you must not intentionally slander the treasury of the three jewels. If there is a transgression, it is not bodhisattva practice, and you lose the Dharma of the forty-two worthy and noble stages. You must not transgress. Can you maintain it or not?' The recipient replies: 'I can.'"

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菩薩瓔珞本業經 — Classical Chinese