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Translation of 菩薩戒義疏
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1811 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
Text
1.1
Spoken by Master Zhizhe of Tiantai of the Sui, recorded by his disciple Guanding.
1.2
The bodhisattva precepts are the initial step in activating goodness and the vanguard in repelling evil; returning directly along this path, the source of birth can be exhausted. When the small practitioners of the śrāvaka vehicle still cherish and revere the prātimokṣa, how could great beings, harboring universal concern, not rigorously uphold the precept categories? Both the internal and external paths revere and observe them; from royal houses to the common multitude, all surrender themselves in pious devotion. This is indeed the supreme cause for advancing to the ultimate fruit, the wondrous karma that constitutes the bodhimaṇḍa. However, the precept aspects recorded in the sūtras and treatises are of many kinds, and the reception rituals delineated in records and traditions are not without differences. This is truly because capacities and awakenings are partial or perfect, and it is fitting to hear them in detail or in brief; words cannot express both at once, nor can matters proceed simultaneously. Now, carefully following the characteristics of the teachings set forth by Master Kumārajīva, they derive from the Vinayapiṭaka Chapter of the Brahmajāla-sūtra. Master Kumārajīva arrived in the Han region in the third year of the Hongshi era of the Qin. He illuminated the Mahāyāna, upheld the sacred teachings, and translated more than three hundred fascicles of sūtras and treatises. The single text of the Brahmajāla was the last he recited from memory, having vowed to propagate it far and wide; for this reason, he diligently repeated each word three times. Because its text and meaning are profound and hidden, and its purports deep and subtle, he directly instructed and illuminated it in the hall to make it easy for later generations to attain awakening. As for the sūtra being called "Brahmajāla" (Brahma's Net), this is to make clear that the teachings of the Buddhas are diverse, just like the meshes of the net of the Brahma King. As for the chapter being called "Cittabhūmi" (Mind-ground), the bodhisattva's saṃvara universally guards the three karmas; mind, mentation, and consciousness are different names for one essence. Among the three karmas, mental karma is primary, while body and speech are secondary; judging in terms of what is primary, it is therefore called the "mind-ground."
1.3
The explanation of this precept sūtra has three layers of profound meaning:
1.4
First, explaining the title; second, revealing the essence; third, sorting and clarification.
1.5
Within the explanation of the title, first the name of the person is explained, next the designation of the Dharma is distinguished, and finally the stages are clarified. In the Indic Sanskrit pronunciation, it is mahābodhicittasattva; now we say "bodhisattva," omitting the remaining syllables. It is translated as "one who has the great mind for bodhi and brings sentient beings to completion"; it is also called "great being" (kaishi), and also "one of great courageous mind." It is also called "good and beautiful"; it is named according to practice. Because they activate their minds broadly and universally, they are designated by this name. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra explains that such a person has a great mind for bodhi, indestructible like vajra. From the initial arousal of the mind up to equal awakening, all are called bodhisattvas. They are also called children of the Buddha, in the sense of continuing the succession. All three vehicles give rise to understanding from the Buddha, and all possess the meaning of being children. The Saddharmapuṇḍarīka-sūtra says: "If [they are] like my children." For the mahāsattva, continuing the succession is supreme, so they are called true children. Furthermore, all three vehicles alike cultivate the path, and all possess this meaning. The two vehicles attain their own passage only to the minor fruit, narrow and short; the mahāsattva is broad and enduring, attaining passage for oneself and enabling others to attain passage, and thus receives this designation. In the Mahāparinirvāṇa-sūtra's discussion of arousing the mind, it says: "From the beginning one is already a teacher of devas and humans, surpassing the śrāvakas and pratyekabuddhas"; hence it is called "great mind."
1.6
Next, distinguishing the designation of the Dharma: this is the meaning of "precepts." The Sanskrit sound is śīla. The Dàzhìdù lùn says: "In Qin it is called innate goodness"; it is also called "cool and refreshing." Because it can halt the feverish distress of breaking precepts, it derives its name from its capacity. It is also called prātimokṣa, translated as "guaranteeing liberation"; it is also called "pure livelihood," and also "accomplishing deportment," receiving and hoarding nothing, so that in future places of birth one leaves the three evil destinies and takes form in a pure land, able to halt wrong livelihood and prevent wrong and stop evil. It is also said that "precept" (jie) is explained by the senses of restraint, regulation, and prohibition; these are all names established according to meaning. The Mahāparinirvāṇa-sūtra says: "Just as the Buddha prohibited [proclaiming] impermanence, if you still speak of it, you break the Buddha's prohibition and your tongue will fall out." It also says: "All the prohibitive precepts possessed by this person are incomplete; they cannot even attain the bodhi of the two vehicles, much less the unsurpassable path." Now when speaking of precepts, there are precepts of restraint, meditation-concomitant precepts, and path-concomitant precepts; these names originally derive from the Tripiṭaka. "Lü" (restraint) means prohibition, and "yi" (deportment) means physical demeanor; because they can stop various evils in physical demeanor, they are called "precepts." They are also called "deportment" (weiyi); "wei" (majesty) is pure, stern, and awesome, and "yi" (deportment) is providing a model for practitioners, solemn and awesome. They are also called "taming and guiding," causing the mind's actions to be tamed and good. "Meditation" means tranquil gathering; when entering meditation, one is naturally tamed and good, preventing and stopping various evils. "Path" means being able to penetrate; after awakening to the real, there is naturally no transgression: when a stream-enterer plows the earth, worms stay four inches away, which is the power of the path-concomitant [precepts]. Since these two classes of precepts are supreme functions upon the mind, and their power can give rise to precepts, the path and meditation arise together with restraint; therefore they are called "concomitant." The Sarvāstivāda speaks of precepts of restraint, dhyāna precepts, and uncontaminated precepts; although these names derive from the Tripiṭaka, the good of the bodhisattva precepts now also has these three. If obtained through solemn vow, it is called restraint. For a bodhisattva, the meditation-concomitant and path-concomitant both stop the three karmas, and are universally called precepts. As for the precepts of moral restraint, the precepts of accumulating wholesome dharmas, and the precepts of benefiting sentient beings, the names of these three clusters of precepts derive from the Vaipulya sūtras and the Bodhisattvabhūmi, and are not stated in the Tripiṭaka. The mahāsattva's restraint universally stops the three karmas. Now, because their manifestations in body and speech are evident, they are all called restraint. As for accumulating the wholesome, on the basis of restraint one arouses the great mind for bodhi, can stop all neglect of cultivating goodness, and diligently cultivates all goods to fulfill the bodhi vow. As for benefiting sentient beings, there are eleven matters in which the bodhisattva benefits sentient beings, all of which are benefiting beings and extensively aiding sentient beings. Having broadly listed all the bodhisattva precepts, the Precept Chapter concludes with nine kinds of precepts, all subsumed under the three precepts: restraint causes the mind to abide; accumulating the wholesome accomplishes the Buddha-dharma for oneself; benefiting sentient beings brings sentient beings to completion. These three fully encompass all the precepts of the mahāsattva. The Yingluo jing says: "Precepts of moral restraint refer to the ten pārājikas; accumulating wholesome dharmas refers to the eighty-four thousand dharma-gates; benefiting sentient beings refers to converting and extending loving-kindness, compassion, sympathetic joy, and equanimity to sentient beings to make them attain peace and happiness." The "Precept Chapter" of the Dàzhìdù lùn lists ten kinds of precepts: first, unbroken; second, unruptured; third, unperforated; fourth, unmixed; fifth, path-conforming; sixth, unattached; seventh, praised by the wise; eighth, sovereign; ninth, meditation-conforming; tenth, complete. Deducing these ten by their meaning: "unbroken" means upholding the inherent moral precepts, keeping the inherently grave pure as if guarding a luminous pearl. If one violates them, one is like a broken vessel, an outcast from the Buddha-dharma. "Unruptured" means upholding the thirteen [saṃghāvaśeṣas] without any damage. "Unperforated" refers to pāyattikas and the like; if one transgresses them, one is like a perforated, leaking vessel, unfit to receive the path. "Unmixed" means upholding meditation-concomitant precepts. Though upholding restraint, thinking of breaking precepts is called "mixed"; meditation-concomitant holds the mind so that thoughts of desire do not arise. The Mahāparinirvāṇa-sūtra says: jesting speech, the sound of bangles beyond the wall, and men and women chasing one another all defile pure precepts. "Path-conforming" means according with the truth and principle, able to destroy the delusions of view. "Unattached" means seeing the real and becoming a noble one, without any taint or attachment to the delusions of thought. These two discuss upholding precepts in terms of the ultimate truth. The precepts praised by the wise and sovereign precepts pertain to the bodhisattva converting others, being praised by the Buddha, and attaining sovereignty within the world. These discuss upholding precepts in terms of the conventional truth. The two precepts of meditation-conforming and complete mean conforming to the Śūraṅgama without arising from the cessation-absorption, manifesting all deportments, showing the images of the ten dharma realms, and guiding and benefiting sentient beings. Although deportment is activated, it is spontaneously and constantly pure; therefore it is called the meditation-conforming precept. As for the previous precepts, where restraint merely prevents and stops, they are called incomplete. The precept of the Middle Way leaves no precept unprovided; therefore it is called complete. Using the wisdom of the Middle Way to universally enter all dharmas, it is therefore called complete. This is upholding the precept of the supreme truth of the Middle Way.
1.7
Next, clarifying the stages. The teachings expounded during the course of the Bhagavān Śākyamuni's lifetime, when investigated according to their meaning, fully clarify four teachings: namely, the Tripiṭaka, shared, distinctive, and perfect teachings. For instance, the Dàzhìdù lùn cites Kātyāyana to clarify the limits of the six perfections: King Śibi substituting himself for the pigeon is the completion of dāna; King Sumati not lying is the completion of śīla; the ascetic Kṣāntivādin's mind remaining unmoved while King Kali dismembered him is the completion of kṣānti; Mahātyāgavān bailing out the sea is the completion of vīrya; the bird nesting on Sāṃkāśya is the completion of dhyāna; the minister Govinda dividing the land to end dispute is the completion of equanimous wisdom: this is the partial bodhisattva. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra explains that there are bodhisattvas who arouse the mind in correspondence with sarvajña: this is the shared bodhisattva. There are bodhisattvas who arouse the mind to sport with spiritual powers and purify Buddha lands, or who, in the Vimalakīrtinirdeśa-sūtra, possess the inconceivable liberation, transforming their bodies to ascend seats while still submitting to rebukes and scoldings: this is the distinctive bodhisattva. Those who, upon arousing the mind, immediately sit at the bodhimaṇḍa, attain right awakening, turn the wheel of the Dharma, and deliver sentient beings: this is the perfect bodhisattva. The depth and shallowness of the practices and stages among these four bodhisattvas shall now be explained.
1.8
Initially, the Tripiṭaka teaching is properly for the small vehicle. Śrāvakas have the seven worthy and noble [stages]. The external ordinary beings have three: first, the fivefold mental stabilization; second, the specific characteristics of mindfulness; third, the general characteristics of mindfulness. Next, entering the internal ordinary beings, there are four wholesome roots: fourth, the heat stage; fifth, the summit stage; sixth, the patience stage; seventh, the supreme worldly stage. Passing beyond this, one enters the noble stages: first, followers of faith; second, followers of Dharma; third, liberation through faith; fourth, attainment of vision; fifth, bodily witness; sixth, temporary liberation; seventh, non-temporary liberation. Such is the śrāvaka. The bodhisattva [of this teaching] does not speak of stages and does not sever afflictions, but solely cultivates the six perfections. If their sequence and stages are discussed, one can only estimate their depth by comparing them to the small vehicle. From initial arousing of the mind, giving rise to compassionate vows and contemplating the four noble truths, taking the truth of the path as the primary gateway, they exclusively cultivate the six perfections: dāna breaks the hungry ghosts, śīla rescues the hells, kṣānti delivers the animals, vīrya uproots the asuras, dhyāna calms among humans, and prajñā illuminates the heavenly hosts. From Śākyamuni to Kṛkīṇa-Śikhin, this is called the first asaṃkhyeya [kalpa], during which five kinds of merit are attained: first, not being born into the three evil destinies; second, not being born in borderlands; third, having all faculties complete; fourth, not receiving a female body; fifth, always recollecting past lives. Yet one does not oneself know whether one will become a Buddha or not; by comparison, this stage corresponds to the fivefold mental stabilization and the specific and general characteristics of mindfulness. From Śikhin to Dīpaṃkara, this is called the second asaṃkhyeya. At that time, although one knows oneself that one will become a Buddha, one does not speak of it with the mouth; by comparison, this stage corresponds to the heat stage on the nature-ground. Having faith in realizing the Dharma, one certainly knows one will become a Buddha, but cultivating the six perfections, the mind is not yet completely clear, so one does not speak of it to others. From Dīpaṃkara to Vipaśyin, the three asaṃkhyeyas are completed. At this time, the inner mind is completely lucid; knowing oneself that one will become a Buddha, one declares it with the mouth; by comparison, this corresponds to the summit stage: cultivating the six perfections, the four noble truths are clearly understood, like climbing a mountain peak and clearly seeing the four directions; therefore one speaks of it to others. When the three asaṃkhyeyas are surpassed, one plants the karma of the thirty-two marks; by comparison, this is the stage of lower patience. When sitting at the bodhimaṇḍa, one's stage is at upper patience. In the very next moment, one enters the true thirty-four minds, severs defilements and attains sambodhi, and thereupon becomes a Buddha.
1.9
The shared teaching bodhisattvas share ten grounds with the three vehicles: First is the ground of dry wisdom. While the phenomenal aspects and names are the same as in the Tripiṭaka [teaching], the mental practice of contemplation is different: directly experiencing the aggregates, realms, and sense bases as like illusions and phantoms, it collectively shatters the eight inversions of view and craving; this is called the mindfulness of the body. Mind, feelings, and dharmas are also like this. Dwelling in this contemplation, one cultivates calming, effort, base of psychic power, faculty, power, awakening, and path. Although one has not yet attained the water of principle resembling the heat dharma, because one's overall wisdom is deep and sharp, it is called the ground of dry wisdom. Second is the ground of nature. Passing beyond the ground of dry wisdom, once one attains the heat dharma, one can advance through the initial, middle, and final minds, entering the summit dharma up to the supreme worldly dharma; all of these are called the ground of nature. Because one attains the water of the nature of the uncorrupted, it is called the ground of nature. Third is the ground of the eight persons. Śrāvakas of faith-pursuit and dharma-pursuit of the three vehicles directly experience the provisionality of views to manifest the real and eliminate afflictions; within the unhindered samādhi, they are fully endowed with the eight patiences, while their knowledge lacks one fraction; this is called the ground of the eight persons. Fourth is the ground of seeing. The three vehicles together see the principle of the unarisen four noble truths of the supreme truth, and together cut off all eighty-eight entangling proclivities of the delusions of view. Fifth is the ground of thinning. Directly experiencing the provisionality of craving to manifest the real, one cuts off the delusions of thought of the desire realm, realizes the sixth liberation, and one's afflictions become thin. Sixth is the ground of freedom from desire. In the three vehicles, directly experiencing the provisionality of craving as identical to the real, one cuts off the five lower fetters of the desire realm: view of individuality, grasping at precepts and vows, doubt, greed, and ill will; hence it is called the ground of freedom from desire. Seventh is the ground of having completed what was to be done. Persons of the three vehicles, directly experiencing craving for form and the formless as identical to the real, give rise to the uncorrupted and cut off the five higher fetters: restlessness, conceit, [and the remaining subtle fetters,] cutting off all seventy-two stains of form and stains of the formless, bringing to an end the phenomenal delusions of the three realms; hence it is called the ground of having completed what was to be done. Eighth is the ground of pratyekabuddhas. Pratyekabuddhas manifest the real uncorrupted; their power of merit is vast, and they can eliminate habitual tendencies. Ninth is the ground of bodhisattvas. Entering the provisional from emptiness, path and contemplation flow together, and they deeply contemplate the two truths, proceeding to cut off habitual tendencies and the ignorance regarding forms and mind; they attain the Dharma-eye and the wisdom of the aspects of the path, playfully roam in supernormal powers, purify Buddha lands, mature sentient beings, train in the Buddha's ten powers and four fearlessnesses, and bring their habitual tendencies near to exhaustion. Tenth is the ground of Buddhahood. With the power of great merit supporting wisdom, with the wisdom corresponding in a single thought, they contemplate the ultimate truth to its culmination, and habitual tendencies remain without residue—just as when the fire of a kalpa burns wood, leaving neither ash nor charcoal, or as a fragrant elephant crosses a river, reaching both the bank and the bed. Although the names of the Buddha and bodhisattvas differ from the two vehicles, because they universally contemplate the unarisen and directly experience dharmas, they are equally unlearners, collectively return to ash and extinction, and the place where they realize the fruit is one; hence it is called 'shared'.
1.10
The stages of the distinctive teaching comprise fifty-two grounds. First are the ten faiths of outer worldlings: 1. faith, 2. mindfulness, 3. vigor, 4. wisdom, 5. concentration, 6. non-retrogression, 7. dedication, 8. protection of the Dharma, 9. realm, and 10. vow. Second are the ten abodes of the lineage of practice-nature among inner worldlings: 1. generating the mind [for awakening], 2. maintaining the ground, 3. cultivating practice, 4. noble birth, 5. endowment with expedients, 6. rectifying the mind, 7. non-retrogression, 8. youthfulness, 9. child of the Dharma King, and 10. coronation. All thirty minds are called the stage of understanding and practice; all belong to inner worldlings, and all are called the ground of nature. Third are the ten practices of the lineage of essential nature: 1. joy, 2. benefit, 3. freedom from anger and resentment, 4. inexhaustibility, 5. freedom from delusion and confusion, 6. good manifestation, 7. non-attachment, 8. respect, 9. wholesome dharmas, and 10. true reality. Fourth are the ten dedications of the lineage of path-nature: 1. saving and protecting all sentient beings while being free from the conception of sentient beings, 2. indestructibility, 3. equality with all Buddhas, 4. omnipresence to all places, 5. storehouse of inexhaustible merit, 6. following all firm and equal roots of goodness, 7. equally observing all sentient beings in accord [with reality], 8. aspect of true suchness, 9. unbound and unattached liberation, and 10. immeasurableness of the Dharma realm. Fifth are the ten grounds of the noble lineage: 1. joy, 2. freedom from defilement, 3. radiance, 4. blazing, 5. difficult to conquer, 6. manifestation, 7. far-reaching, 8. immovability, 9. good wisdom, and 10. cloud of Dharma. Sixth is the ground of equal awakening, named the Vajramind Bodhisattva, also called the immaculate ground, adjacent to the real and the ultimate noble, the summit of all learners. Seventh is the ground of wondrous awakening, which is the ultimate fruit of Buddha bodhi in seeing the nature; seeing the nature with total clarity, it is called wondrous awakening. As for the two natures of essential nature and practice-nature, if determined according to stage, practice-nature comes first and essential-nature comes after. If discussed according to practice, essential nature and practice-nature are simultaneous; thus their order is not fixed. Arising into function based on essence, one explains essential nature first and practice-nature after. Seeking the essence through function, practice comes first and essential nature after; this is similar to the two paths of teaching and realization. Discussed in terms of stage, the path of teaching comes first and the path of realization comes after. Discussed in terms of practice, realization and teaching are simultaneous, and the order is not fixed. Arising into function based on essence, realization comes first and teaching after. Seeking the essence through function, teaching comes first and realization after. Within understanding and practice, there are further four kinds: the first is called understanding and practice, the second is called generating the mind, the third is called dedication, and the fourth is called the path-lineage. Understanding the supramundane path and diligently practicing it, it is called understanding and practice. Giving rise to the intention to seek great bodhi, it is called generating the mind. Directing one's own wholesome dharmas toward bodhi, it is called dedication. Within its own station, established like the path of contemplation, it is called the path. Looking forward to the future fruit of Buddhahood, being able to produce [it], it is called the lineage. The lineage of practice-nature can produce the reward Buddha, and the lineage of essential nature can produce the Dharma Buddha. An older view said: Prince Fazai regressed within the six minds, meaning the sixth mind of the ten abodes. An objection says: The ten abodes are called the ground of nature; 'nature' has the meaning of being unalterable, so how could one regress to become one of the two vehicles? Regarding this, one answer was: Nature means not becoming an icchantika, which does not prevent regressing from the Great toward the Lesser; but in the end this is difficult to maintain. The master of calming and contemplation explains that it is regression within the sixth mind of the ten dharmas of faith. Commentarial masters and the commentators on the Vajracchedikā Prajñāpāramitā all provide this explanation: it is only the sixth mind among the ten minds of faith-practice. From the seventh mind onward, one is eternally free from the two vehicles. At that time, even if one propagates the sūtra for gain and is not without slight defilements, the intention to deliver beings is never lost, and one always retains the name of bodhisattva.
1.11
Regarding the stages clarified in the perfect teaching: In the fifty-two stages of the distinctive teaching, practice is cultivated sequentially. In the perfect teaching, practice is cultivated perfectly; a single mind contains myriad practices, which differs from sequential practice. [First], the outer ordinary stages are the five grades of stages: [The first is] the mind of rejoicing in all things. If a person has planted [wholesome roots] deeply in previous lives, or meets a good spiritual friend, or hears the wondrous principle perfectly from the scriptures—[that] one dharma is all dharmas, all dharmas are one dharma, neither one nor all, inconceivable—they generate perfect faith and understanding, believing that within a single mind the ten dharma realms are contained, just as a single speck of dust contains a great chiliocosm of scriptures; wishing to open up this mind, they cultivate perfect practice. Perfect practice means that one practice is all practices; to state it briefly, there are ten [aspects]: namely, recognising that a single thought is equipollent and fully endowed, inconceivable; lamenting one's own torpor and extending compassion to all; knowing that this mind is ever quiescent and ever illuminating; using this quiescent and illuminating mind to dismantle all dharmas as identical to emptiness, identical to conventionality, and identical to the middle; recognising the various minds within a single mind, whether blocked or unobstructed; being able within this mind to possess fully the factors of the path, heading toward the road of bodhi; understanding the primary and auxiliary dharmas of this mind; recognising one's own mind and the minds of ordinary persons and sages; stabilising the mind so that it does not stir, does not fall, does not regress, and is not distracted; and, although recognising the immeasurable merits of a single mind, not producing defiled attachment—thus the ten minds are accomplished. Thought after thought, their mind accords entirely with the perfections. Second, recitation: when perfect faith has just been born, it must be nurtured well; being involved in active affairs causes perturbation, which would destroy the sprout of the path. One should solely cultivate the contemplation of principle internally and recite the Mahāyāna externally; what is heard has the power to aid contemplation. When inner and outer rely on each other, perfect faith becomes increasingly bright, and the ten minds become firm, like sunlight shining on and seeing all kinds of forms. Third, teaching the Dharma: the inner contemplation grows stronger and outer assistance becomes more evident; harboring perfect understanding and stirred by the great vows, one further teaches the Dharma, spreading it in accord with reality. One answers solely using the Mahāyāna Dharma; even if employing expedient means, one ultimately causes them to awaken to the Great [Vehicle]. As one's preaching of the Dharma is purified, one's wisdom is purified. Teaching the Dharma to guide others is the complete cause and condition for the other person to attain the path; the merit of transforming others reverts to oneself, and the ten minds become three times brighter. Fourth, concurrently practicing the six perfections: previously, one was maturing the contemplative mind and had no leisure to engage in worldly affairs. Now that correct contemplation is somewhat clear, one concurrently benefits beings on the side: one can, with a small gift, make it equal to empty space, causing all dharmas to converge on giving, and giving to be the dharma realm. Although the phenomenon is small, the intention generated is extremely vast. Contemplation of principle is primary, and phenomenal practice is secondary, hence it is called 'concurrently practicing'. Phenomenal merit supports principle, and the ten minds become even more flourishing. Fifth, properly practicing the six perfections: the perfect contemplation has become somewhat matured, and phenomena and principle are about to harmonize; phenomena do not obstruct principle, and principle does not separate from phenomena. One fully practices the six perfections, thoroughly understanding both expedient and real wisdom; engaging in production and enterprise, none of it contradicts the true mark. One fully explains the Buddha's vision and knowledge, and for correct contemplation it is like adding fuel to fire—its power and function are bright and fierce. First, the inner ordinary stages are the ten faiths: hearing perfectly and believing perfectly, one cultivates perfect practice, increasing skillfulness, becoming five times more deeply clear; by means of this perfect practice, one attains entry into the perfect stages. Skillfully cultivating the equipollent dharma realm, one enters the mind of faith; skillfully cultivating compassion, one enters the mind of mindfulness; skillfully cultivating quiescent illumination, one enters the mind of vigor; skillfully cultivating the dismantling of dharmas, one enters the mind of wisdom; skillfully cultivating [the recognition of] the blocked and the unobstructed, one enters the mind of concentration; skillfully cultivating the factors of the path, one enters the mind of non-retrogression; skillfully cultivating the primary and auxiliary, one enters the mind of dedication; skillfully cultivating [the distinction between] the ordinary and sage, one enters the mind of protection; skillfully cultivating non-stirring, one enters the mind of precepts; skillfully cultivating non-attachment, one enters the mind of vows. These are called the iron-wheel ten faiths stages of the perfect teaching; they are the semblance understanding and purification of the six sense faculties in the perfect teaching. Second, regarding the noble stages: first, the ten abodes clarify the wisdom of the true middle. When the first abode of initial aspiration arises, three kinds of minds arise: first, the wholesome mind of the contributory cause arises; second, the wisdom mind of the revealing cause arises; third, the mind of principle of the direct cause arises. This is the wondrous threefold opening and unfolding of object, wisdom, and practice. The arising of the mind of the contributory cause is abiding in the inconceivable liberation of the Śūraṅgama samādhi. The arising of the mind of the revealing cause is the mahāprajñā of ultimate emptiness. The arising of the mind of the direct cause is abiding in the true mark, the Dharma body, the supreme truth of the Middle Way. The Avataṃsaka says: 'All the merits of the first abode cannot be fully praised by the Buddhas of the three periods of time.' At the time of first generating the aspiration, one immediately attains correct awakening, fully penetrating the true nature of all dharmas; all the teachings one hears do not rely on another's awakening. The Vimalakīrtinirdeśa says: 'Knowing that all dharmas are the site of awakening; it is also entering the non-dual Dharma gate.' The Pañcaviṃśatisāhasrikā [says]: 'From the initial aspiration, one immediately sits at the site of awakening, turns the wheel of Dharma, and delivers sentient beings'—this refers to [being] like the Buddha's syllable 'A' gate, where all dharmas are fundamentally unarisen. Third, clarifying the ten practices: this means that after the ten abodes, the true brightness of the true mark is inconceivable; through ten more rounds of wisdom and abandonment, one destroys ten grades of ignorance. One practice is all practices, advancing thought after thought, flowing into the ocean of the equipollent dharma realm; the perfections arise and grow effortlessly, and one's own practice and transformation of others become equal to empty space. Fourth, the ten dedications: after the ten practices, it is the path of effortless action, inconceivable; true brightness unfolds thought after thought, and the vows, practices, phenomena, and principle of all dharma realms harmonize naturally, dedicating and entering into the ocean of the equipollent dharma realm. Realising ten more rounds of wisdom and abandonment, one destroys ten grades of ignorance, hence it is called dedication. Fifth, the ten grounds: this is undefiled true brightness, entering the path of effortless action. Just like the great earth, it can give birth to all Buddha dharmas, shoulder the sentient beings of the dharma realm, universally enter the Buddha grounds of the three periods of time, and realise ten more rounds of wisdom and abandonment, destroying ten grades of ignorance. Sixth, the stage of equal awakening: one contemplates and penetrates to the origin, bottom, and limits of beginningless ignorance; wisdom being fulfilled and ultimately pure, one severs the final, subtle ignorance at the very source, ascends to the mountain peak of the Middle Way, and parts from the parents of ignorance. This is called having something left to sever, and is called the 'superior being'. Seventh, the stage of wondrous awakening: ultimate liberation, the unsurpassable Buddha wisdom; therefore it is said that having nothing left to sever, one is called the 'unsurpassable being'. This is the three virtues, neither longitudinal nor transversal, neither unified nor distinct—the great nirvāṇa of the ultimate final mind. All the great principles, great vows, great adornments, great wisdom and severances, great universal knowledge, great paths, great functions, great expedient and real [truths], great benefits, and great non-abiding are the ten contemplations. The vehicle is brought to its perfect culmination, ending finally in the Buddha; beyond 'ha', there is no syllable that can be spoken. Vairocana means 'pure and full'; all is fulfilled. Master Nanyue said: 'The forty-two syllable gates are the esoteric speech of the Buddha; why should they not signify the forty-two stages?' Many scholars cling to the commentary [Dàzhìdù lùn] as not having this explanation, and mostly harbor doubts and do not use it. But the original text of the treatise was one thousand fascicles, and Master Kumārajīva condensed it ninefold; why must this explanation be absent? It should deeply accord in secret. Why so? The sūtra says: 'A' at the beginning, 'ha' at the end, and the forty-two syllable gates in between are fully endowed with the merits of all syllables. The Avataṃsaka says: 'From the very first ground, one is fully endowed with the merits of all grounds.' This meaning is identical to the syllable 'A' gate, because all dharmas are fundamentally unarisen; how could this not be the first abode of the perfect teaching? Initially obtaining the patience of non-arising, beyond 'ha' there is no syllable that can be spoken—how could this not be wondrous awakening, unsurpassed and unexceeded? The 'Broad Vehicle Chapter' clarifies that all dharmas are Mahāyāna, and then immediately speaks the forty-two syllable gates; how could this not be that the perfect bodhisattva, from first generating the aspiration, attains the true mark of all dharmas, is endowed with all dharmas, and reaches the stage of wondrous awakening, fathoming the bottom of all dharmas? This meaning and the perfect stages are extremely distinct. Next, the 'Setting Forth Chapter' clarifies the ten grounds of the distinctive teaching, and later clarifies the shared ten grounds of the three vehicles; the stages of the three teachings appear clearly in its text.
1.12
Second, expounding the essence [of the precepts]: first, clarifying the non-informative [aspect] (avijñapti); next, clarifying the two wholesomenesses of cessation and performance. First, as for the essence of the precepts: it does not arise on its own; once arisen, it is inherently the provisional matter of the non-informative (avijñapti-rūpa). The sūtras and treatises present differing accounts, debating its existence or nonexistence. One view states that there is no non-informative [aspect] at all. Matter and mind provisionally combine to jointly form a sentient being; good and evil fundamentally arise from the mind, and there ought not to be separately an inert good or an inert evil. All [instances of receiving precepts] simply refer to the mind vowing not to commit evil, which is then termed 'receiving precepts.' The Yingluo jing says: 'All precepts of sages and ordinary beings take the mind as their essence entirely; because the mind is inexhaustible, the precepts are also inexhaustible.' Some say that teaching is the essence of the precepts; some say that the ultimate truth is the essence of the precepts; some say that vows are the essence of the precepts—there is no separate non-informative [aspect]. In the Mahāparinirvāṇa-sūtra, when the holy practice analyzes impermanence, and when King Ajātaśatru analyzes the perceptual spheres, they clarify only matter and mind, without speaking of the non-informative. The designations and teachings of the five aggregates are shared by both the Mahāyāna and Hīnayāna: there is only one matter and four minds. In leading and receiving those of inferior faculties, the Hīnayāna feared they would take cause and effect lightly, and so provisionally spoke of heavy evil, [claiming that] speech can separately generate a distinct dharma—the non-informative which pulls karmic retribution—such that wholesome dharmas must be practiced and unwholesome dharmas must be ceased; practicing one yields twofold power—how could one not be cautious? This was an expedient, provisional explanation suited to a particular moment, just as the treatise master's [teaching of] attaining the four fruits in a single lifetime was superior to [the teaching of] a separate ordinary-being dharma—how could one rely on this as ultimate reality? If in the causal stage there were separately an inert good jointly acting as the cause of Buddhahood, then in the Buddha-stage there would also separately be this good jointly acting as the fruit of Buddhahood; one should know that the mind constitutes cause and fruit, and there is no other separate dharma. The second view states: The sūtras and treatises of both the Mahāyāna and Hīnayāna all affirm the non-informative, and all consider it a real dharma. Why is this? The power of the mind is immense; it can produce various dharmas and can pull karmic retribution. The Hīnayāna explains that there is separately a wholesome [dharma] capable of instituting the Buddha's teachings; relying on a preceptor, it is received and generated, enduring at most to the end of one's physical form; or it arises distinctly in dependence on meditation or the factors of the path. All of these, through the superior function of mental power, undergo this arousal. The Tattvasiddhi-śāstra contains a 'Non-informative Chapter,' which says: it belongs to the category of neither-matter-nor-mind. Vinaya masters, in adopting this doctrine, also rely on this explanation. In the doctrine of the Abhidharma, precepts belong to the category of matter, the non-informative is provisional matter, and is also called non-instructive, not being visible matter facing the eye. As explained by the Mahāyāna, precepts are material dharmas. The Dàzhìdù lùn states: 'Thought of greater or lesser degree belongs to mental factors; how could one speak of greater or lesser [matter]?' Examining the intention of the treatise, since it considers the precepts to be matter, the question is raised: 'This is the doctrine of the Sarvāstivāda; why does the Mahāyāna adopt the Sarvāstivāda doctrine?' The explanation says: If one adopted neither-matter-nor-mind, that would again be the same as the Tattvasiddhi, which is still Hīnayāna. Now, when the Sarvāstivāda says it, it is their own Sarvāstivāda matter; what does Mahāyāna matter have to do with the Sarvāstivāda school? The Mūlamadhyamakakārikā says: 'Though the words are the same, their meaning is different.' Now the Mahāyāna clarifies that precepts belong to the category of matter. The Mahāyāna emotionally aspires to the ultimate fruit: relying on a preceptor for a single reception, it reaches far to bodhi; conforming to meditation and conforming to the path, one vows to cultivate all wholesome deeds and vows to liberate sentient beings. Also, because this power of mind is great, it distinctly generates the wholesome [dharma] of the precepts, which serves as an object of focus for the practitioner to cease all evil. The Upāsakaśīla-sūtra says: 'Just as when there is a face and a mirror, a reflection appears; so too, because there is informative [action] (vijñapti), there is non-informative [aspect] (avijñapti).' The Dàzhìdù lùn, explaining the perfection of precepts, says: 'Neither offense nor non-offense can be apprehended; this is to be endowed with śīla.' This is the true essence of the perfection of precepts. It further says: 'What is called a precept? With mind arising and mouth speaking: "From now on, having received [them], I cease the unwholesome dharmas of body and speech"—this is called a precept.' Since there are the agent of upholding and that which is upheld, there is a distinct dharma, which is the non-informative. The 'Chapter on Precepts' in the Bodhisattvabhūmi says: 'Committing the latter four major offenses with a weak mind does not cause the loss of the saṃvara. Committing them with a dominant mind causes the loss of the saṃvara. If one does not abandon the bodhi-vow and does not commit them with a dominant mind, one also does not lose the saṃvara.' If there were no non-informative [aspect] at all, how could one speak of 'loss'? The Great Text of the Brahmajāla-sūtra is indeed the Mahāyāna teaching. The text below says: 'If one does not see good signs, even though received before a Buddha or bodhisattva, it is not termed obtaining the precepts.' It also says: 'If there are the seven disqualifications, even though one arouses the mind desiring to receive them, it is not termed obtaining the precepts.' If the mind alone were the precepts, then arousing it would immediately be the precepts; why would it say one does not obtain them? The Mahāparinirvāṇa-sūtra says: 'They are not causes and fruits of a different matter.' Furthermore, in mindfulness of the precepts: 'Though devoid of physical form, they can be safeguarded; though devoid of sensory contact, through skillful cultivation of expedients, they can be made complete.' They are also compared to knives and swords, lye, feet, and bridges. If the mind itself were the precepts, why rely on saying 'devoid of physical form' and 'devoid of sensory contact'? Therefore we know there is distinctly a non-informative [dharma] that can uphold the precept-mind, serving as the true precept and holy practice. As for not speaking of analyzing the non-informative in [the passage on] the king of the world [Ajātaśatru], but directly citing matter and mind: that was simply what was easy to contemplate; it also did not say that the non-informative does not exist. The Hīnayāna spoke of the four fruits, which the Mahāyāna revealed to be an expedient; Dharmaśrī spoke of the ordinary-being dharma, which Dharmatrāta clarified to be nonexistent. But no Mahāyāna sūtra has yet revealed the non-informative to be an expedient. Furthermore, that an inert good should serve as the cause of Buddhahood is by no means an obstacle. Just as impermanent good also serves as the cause of permanent good, this is of the same pattern. However, these two interpretations have long been debated. To say it does not exist accords exceedingly well with principle, yet is difficult to satisfy in the textual passages; to say it exists is difficult to settle in principle, yet accords exceedingly well with the textual passages. Since both have textual authority, which one conforms to the correct principle? However, principle is neither conforming nor non-conforming; whether conforming or non-conforming, both can be discussed in terms of principle and teaching. If one says it does not exist, it conforms to principle. If one says it exists, it conforms to the teaching. Principle is the real; teaching is the expedient. Though in the real it does not exist, in the gateway of teaching it does exist. What is adopted now is that the non-informative does exist. Next, clarifying that both path- and meditation-[concomitant precepts] take the non-informative as their essence: Concerning the meditation-concomitant, within the mind of meditative concentration, one generates the non-informative, and all evils no longer exist. As for the path-concomitant, the non-informative generated in the path of seeing the truth accompanies the superior path in the mind; hence they are called 'path-concomitant.' Masters of cessation and contemplation explain: It is not necessarily the non-informative generated in the path of seeing that constitutes the path-concomitant precepts; simply taking the generation of this non-informative within the mind of the correct contemplation of the Middle Way, which has the sense of preventing wrongdoing and ceasing evil, is why they are called 'path-concomitant.' The Mahāparinirvāṇa-sūtra says: 'First, the mind-dharma precepts; second, receiving worldly-instruction precepts.' When a bodhisattva obtains the mind-dharma precepts, this refers to the path-concomitant precepts. One who obtains these precepts will never commit evil. Because they are not conferred by a preceptor, they are termed 'obtained.' Within the mind of the Middle Way, one generates and obtains these precepts. Receiving worldly-instruction precepts refers to obtaining them only after the fourfold karmavācanā. Because one must rely on a preceptor, they are termed 'received.' Being delineated according to distinctions, they are called 'worldly instruction.' Meditation-concomitant and path-concomitant [precepts] are shared by both the Mahāyāna and Hīnayāna. In the Mahāyāna, meditation and the path enter the precepts of accumulating wholesome dharmas. Some masters say: Only upon entering dhyāna concentration can one generate the non-informative. Concentration of the desire realm does not generate the non-informative; only relying on the understanding of emptiness can generate the non-informative. Others say: If one is merely made to realize this concentration and path, conforming to the ability to halt and subdue [defilements], with the coarse grades accomplished, one immediately generates the non-informative. Concentration of the desire realm, prior to the foundations of mindfulness, can all generate precepts. Next, discussing their arising and cessation: First, concerning the bodhisattva saṃvara, when one seeks and receives them through expedients, their essence arises. If one abandons the bodhi-vow, or if through dominant afflictions one commits the ten major offenses, their essence ceases. If these two conditions are absent, they cease only upon reaching Buddhahood. The two precepts of meditation and the path have the attainment of concentration and the attainment of the path as their cause. In the first moment of thought of concentration or the path, they do not yet accompany the precepts; having the preceding mind complete serves as the cause. Only in the second moment of thought do they accompany the precepts; at that time they arise. In the final moment of thought when emerging from concentration or the path, at that time they immediately cease. A second view says: When entering concentration or entering the path, the precepts accompany the mind; at this time they are termed 'arisen.' When emerging from concentration or emerging from the path, the precepts pass away along with the mind; at this time they are termed 'ceased.' Both are called 'mind-concomitant precepts.' A third view says: Once arisen, whether emerging or entering, they perpetually exist. Later, when entering superior concentration or the superior path, conforming to and following the superior, they receive their designation; at that time they are perpetually arisen. When falling back from concentration or falling back from the path, for the Tripiṭaka [practitioner] they cease at the end of life; for the bodhisattva they cease upon reaching bodhi; at that time they immediately cease. The precepts of accumulating wholesome dharmas and the precepts of benefiting sentient beings are the same as the saṃvara. Conforming to reception, they arise; through the two conditions, they cease. Next, concerning the essence of the three clusters of precepts: 'Saṃvara' (moral restraint) means the rules and standards of the Dharma precepts, which regulate practitioners and cause them to enter the path. It is also said: 'Lü' (restraint/discipline) means an enclosure (lie). Like an enclosure for horses, it makes the horses tame and straightforward. The discipline is also like this: it tames and makes the practitioner straightforward, not allowing them to commit evil. The vows of a mahāsattva do not go beyond ceasing evil and giving rise to good. If one does not move body and speech, that is ceasing evil. Generating precepts to guard against movement [when one should] not move is the precepts of moral restraint. If one ought to move body and speech, that is giving rise to good. Now, generating this precept guards against not moving [when one should]. Accumulating wholesome dharmas and benefiting sentient beings are precisely when one ought to move and engage in affairs; therefore they are opened into two aspects. Spurring on all wholesome deeds according to the gateway of the six perfections is called wholesome dharmas; arousing the mind to assist living beings according to the gateway of the four universal vows is called benefiting sentient beings. That is, moving for the sake of others: below, transforming sentient beings; in the middle, cultivating the myriad wholesome deeds; above, returning to the fruit of Buddhahood. The precepts of moral restraint primarily govern inner virtue; benefiting sentient beings is outward transformation; accumulating wholesome dharmas encompasses both inner and outer. Therefore, the three clusters of precepts are established.
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