菩薩瓔珞本業經 2.51

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.