菩薩從兜術天降神母胎說廣普經 6.18

6.18

The Buddha said: "Excellent is this question! I shall distinguish it in detail for you. What is the bodhisattva's cause-and-condition of cause-and-condition? Why is it called the cause-and-condition of cause-and-condition? It is like the bracelets on two arms striking against each other; hence it is called the cause-and-condition of cause-and-condition. To receive and accept transformation by following the voice of another's teaching—this is called a śrāvaka. Having neither teacher nor [acquired] wisdom, not depending on this or that—hence one is called an awakened Buddha. Furthermore, bodhisattva-mahāsattvas confer predictions upon one another regarding this path and that path; abiding in realization and non-realization, they circulate through the five destinies—this is called awakening. Yet they also do not see awakening, nor do they see non-awakening; being neither one nor two, this is the entrance into non-duality. Bodhisattva-mahāsattvas, whose past habitual practices are exhausted and who fully understand the pratyekabuddha [path], with their defilements forever exhausted with remainder and without remainder—this is the entrance into non-duality. Regarding sentient beings with equanimity, fully understanding impermanence, that the body is not my possession, and that inside and outside are completely empty—this is the entrance into non-duality. The Buddha's grace spreads far and wide, immeasurably and boundlessly; by means of the path of suffering and accumulation, one attains the unconditioned—this is the entrance into non-duality. Great benevolence and the four immeasurables cover all beings, enabling deluded and confused sentient beings to arrive at the truth—this is the entrance into non-duality."