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Sūtra 34 (posted 06/2012, updated 03/2013) Book information on Home page
fascicle 1 (chaps. 1–3) fascicle 2 (chaps. 4–8)
At that time the Buddha told Foremost Reverence Bodhisattva, “You asked earlier about the meanings of the ten levels of abiding, the ten levels of action, the ten levels of transference of merit, the Ten Grounds, the Stainless Ground, and the Perfect Enlightenment Ground [the forty-two doors of sages and holies]. I now explain their meanings.
“Buddha-Son, the Sūtra of the Garland in the Ocean of the Vajra Store explains the features of these sages and holies. Features are based on the subject, and Bodhisattvas are the subject. Their features are described by their merits.
“Buddha-Son, before entering the first of the ten levels of abiding [on the Bodhisattva Way], one is an ordinary being who does not know any holy being who upholds the Three Jewels. One has neither knowledge nor understanding of good and evil causes or their corresponding effects. However, one is fortunate enough to encounter a Buddha or a Bodhisattva, has even one thought of belief in his teachings, and then activates the bodhi mind.
“Such a one before entering the first level of abiding is called a faith-as-appearance Bodhisattva, also called a Bodhisattva in name or in false name. To some degree he cultivates the ten faithful minds: (1) faith, (2) mindfulness, (3) energetic progress, (4) wisdom, (5) meditative concentration, (6) observance of precepts, (7) transference of merit, (8) protecting the mind, (9) relinquishment [almsgiving], and (10) making pure vows. He cultivates another ten minds based on the ten good karmas, the five precepts, the eight precepts, the ten precepts, and the six pāramitās. As he does the ten good karmas, if he cultivates the ten faithful minds for one, two, or three kalpas, he will be reborn in one of the six desire heavens as requital. Though laden with all the afflictions, he can be reborn as an iron wheel king [who rules one continent] as a high-grade requital, reborn as one of the lesser kings as a middle-grade requital, or reborn as a ruler of men as a low-grade requital. Even if he does innumerable good karmas, he is subject to regress. Nevertheless, if he encounters a beneficent learned friend from whom he learns the Buddha Dharma, after one or two kalpas he will enter the first level of abiding. If not, his roots of goodness are subject to regress.
“Buddha-Son, the first level of abiding is called Abiding in Activation of Resolve because a Bodhisattva sage at this level progresses with his growing roots of goodness. If for one or two kalpas, under one, two, or three Buddhas, he cultivates the ten faithful minds, believes in the Three Jewels, practices 84,000 pāramitās, and goes through all Dharma Doors; if he holds his faith, neither embracing the eight inverted views[1] or other wrong views, nor committing any of the ten grave sins or the five rebellious sins; and if he is not reborn in difficult places, but always encounters the Buddha Dharma, develops wisdom from hearing the Dharma, and seeks skillful means, then for the first time he enters and abides in the realm of emptiness. Therefore, this level is called abiding. Understanding that a sentient being is empty, he learns the Dharma of ancient Buddhas. Although merit arises from his mind ground without fabrication, this level is called abiding, not ground.
“The second level of abiding is called Development of the Ground because he cultivates a pure mind of emptiness through 84,000 Dharma Doors.
“The third level of abiding is called Abiding in Training because he does all training.
“The fourth level of abiding is called Abiding in High Birth because he is born into the Buddha family[2] and becomes the pure character-type.
“The fifth level of abiding is called Abiding in Skillful Means because he skillfully develops innumerable roots of goodness.
“The sixth level of abiding is called Abiding in the True Mind because he achieves the sixth pāramitā.
“The seventh level of abiding is called Abiding in No Regress because he enters the realm of ultimate emptiness, realizing the no birth [of dharmas], and trains in the Three Samādhis: emptiness, no appearance, and no wish.
“The eighth level of abiding is called Abiding in Truthfulness of Youth because, starting with the first level, he neither embraces the inverted views nor harbors evils, which can destroy the bodhi mind.
“The ninth level of abiding is called Abiding in Dharma Princeship because he understands the Buddha Dharma, and will become a Buddha [when he ascends to the twelfth ground].
“The tenth level of abiding is called Abiding in [Blessings with] Nectar Poured on the Head because, having observed at the preceding nine levels the emptiness of dharmas, he achieves the unsurpassed understanding that dharmas have no birth.
“Therefore, Buddha-Son, a Bodhisattva sage, having completed the tenth level of abiding, realizes that the dharma nature of the five aggregates [that constitute a sentient being] is emptiness. He also practices 84,000 pāramitās. Therefore, he is called a Buddha-son of the ten levels of action.
“The first level of action is called Joyful Action because he realizes that dharmas are empty, a realization indestructible by the wrong doctrines of non-Buddhists.
“The second level of action is called Beneficial Action because he benefits sentient beings by teaching them the ever-abiding Dharma.
“The third level of action is called Anger-Free Action because he achieves endurance of dharmas, for he understands that one has no self with its belongings.
“The fourth level of action is called Endless Action because he endlessly transforms sentient beings and accumulates merit.
“The fifth level of action is called Delusion-Free Action because he never loses right mindfulness even upon dying, as his consciousness fades away.
“The sixth level of action is called Well-Displayed Action because he is reborn in Buddha Lands, life after life.
“The seventh level of action is called Unfettered Action because he knows that not only self and no self are empty but also all dharmas are empty.
“The eighth level of action is called Respectful Action because he respects and follows the Buddha Dharma of the past, present, and future.
“The ninth level of action is called Good Dharma Action because he expounds the Dharma, teaching others to do good dharmas by its guidance.
“The tenth level action is called True Reality Action because he understands that the two truths [as opposites] do not accord with true suchness, which is beyond appearance and no appearance.
“Therefore, Buddha-Son, a Bodhisattva sage, having completed the tenth level of action, realizes that a sentient being is empty and that its having no self is equally empty. He observes the one appearance of all dharmas that arise upon convergences of causes and conditions. As he practices a billion koṭi pāramitās one after another, he observes the emptiness of dharmas with his mind in nirvāṇa. As a cause leads to its effect, likewise his illuminating observations at the ten levels of transference of merit lead to his illuminating observations on the holy grounds. At the ten levels of transference of merit, eliciting the Four Immeasurable Minds, he neither abandons sentient beings nor is attached to them.
“The first level of transference of merit is called Transference of One’s Merit to One’s Saving All Sentient Beings without Being Attached to Their Appearances, because he takes the six life-paths but is not captivated by his experiences, which are constantly changing.
“The second level of transference of merit is called Transference of One’s Merit to One’s Indestructible Mind, because he observes that all dharmas are but one’s perceptions of their uses and their names, moving thought after thought.
“The third level of transference of merit is called Transference of One’s Merit to One’s Becoming an Equal of All Buddhas, because he observes that the Dharma of all Buddhas prevails simultaneously in the past, present, and future.
“The fourth level of transference of merit is called Transference of One’s Merit to One’s Arriving Everywhere because, through the power of his great vows, he enters all Buddha Lands to make offerings to all Buddhas.
“The fifth level of transference of merit is called Transference of One’s Merit to One’s Endless Store of Merits, because he gives others the ever-abiding Three Jewels.
“The sixth level of transference of merit is called Transference of One’s Merit to One’s Confirming the Equality of All Roots of Goodness, because he does good deeds, whether or not free from his afflictions.
“The seventh level of transference of merit is called Transference of One’s Merit to One’s Regarding All Sentient Beings Equally, because he sees the equality of good and evil, and of father and mother, each being a convergence of causes and conditions.
“The eighth level of transference of merit is called Transference of One’s Merit to One’s Realizing True Suchness, because he sees that the existence or nonexistence of all dharmas is but a convergence [or divergence] of causes and conditions.
“The ninth transference of merit is called Transference of One’s Merit to One’s Liberation from Bondage, because he sees that, based on the equality of the two truths, all dharmas—as convergences of causes and conditions in the past, present, and future—are equal in their no birth.
“The tenth transference of merit is called Transference of One’s Merit to One’s Entering the Dharma Realm, because he realizes that all dharmas have the one appearance of no appearance in the highest truth of the Middle Way.
“Buddha-Son, the meaning of a Bodhisattva sage’s mind at these thirty levels is immeasurable and boundless, inconceivable to ordinary beings. It is the road taken by all Buddhas and Bodhisattvas in worlds in the ten directions.
“Buddha-Son, you asked earlier about the meaning of ‘ground.’ Like the ground, the mind can hold a million asaṁkhyeya merits. Like the ground, the mind can produce all causes and effects.
“Buddha-Son, a Bodhisattva sage, having completed the tenth level of transference of merit, sheds the ways of an ordinary being and is born into the Buddha family, joining the holy multitude as a holy Bodhisattva indestructible by the four māras. As he sees the equality of diametric dharmas, his great faith gains full strength for the first time. He then observes the no birth of dharmas in the highest truth in the Middle Way, as he progresses from the first ground to the second ground, to the third ground, and even to the eleventh ground.
“The first ground is called the Joyful Ground because, with his mind in nirvāṇa, he observes Dharma Doors in the Dharma stream. He joyfully sees all dharmas in the one appearance of no appearance and sees his two kinds of dharma bodies as boundless, no different from Buddha Lands.
“The second ground is called the Taint-Free Ground because he observes the emptiness of sentient beings without being attached to their appearances, manifests a thousand Buddha Lands, and demonstrates the six transcendental powers as if free from causality.
“The third ground is called the Radiant Ground because he walks the path of ancient Buddhas and studies sūtras in the twelve categories[3] as a radiant means to deliver sentient beings.
“The fourth ground is called the Flaming Wisdom Ground because he begins to have endurance in his realization of the no birth of dharmas as he observes their existence and nonexistence. He observes the merits adorning Buddhas above and observes sentient beings below on the six life-paths. [With the Four Immeasurable Minds] he gives them happiness with great lovingkindness by teaching them the Dharma, relieves their suffering with great compassion, celebrates their happiness with great sympathetic joy, and regards them with great equability [free from love or hate].
“The fifth ground is called the Hard-to-Conquer Ground because, with endurance in accord with the Dharma, he subdues his afflictions as he sees that his ignorance and doubts, in the Three Realms of Existence, are empty. He conquers worldly knowledge by acquiring the eight eloquences[4] to discuss cause versus effect, and Buddhist versus non-Buddhist ways, and by mastering the five studies, which include outer knowledge, inner knowledge, medical arts, logic, and incantations.[5]
“The sixth ground is called the Revealing Ground because, with high endurance in accord with the Dharma, he observes that all dharmas of the past, present, and future are convergences of causes and conditions. In the dharma realm, causes and conditions are all in nirvāṇa, without exception.
“The seventh ground is called the Far-Going Ground because he achieves low endurance in his realization of the no birth of dharmas as he observes that his afflictions, which disappear as soon as they appear, neither exist nor not exist, and that his present body is his last in the Three Realms of Existence. With each thought in nirvāṇa, he accumulates the immeasurable merit needed to ascend to higher grounds.
“The eighth ground is called the Motionless Ground because he achieves middling endurance in his realization of the no birth of dharmas, ends his karmic requitals in the Three Realms of Existence, and undergoes changeable birth and death. With the wisdom-knowledge that dharmas have no appearance, he observes dharmas that go from existence into nonexistence as a manifestation of impermanence. He sees Buddhas rub the crown of his head and give him teachings, and expects to harvest the holy fruit, as he does inconceivable training of his body and mind.
“The ninth ground is called the Good Wisdom Ground because, with wonderful radiance, he achieves high endurance in his realization of the no birth of dharmas and manifests as Buddhas.
“The tenth ground is called the Dharma Cloud Ground because he realizes the highest truth in the Middle Way and achieves low endurance in his attainment of nirvāṇa. He walks the place walked by Buddhas, sits on a lotus-flower seat made of a thousand treasures, and receives from Buddhas the prophecy of his attaining Buddhahood. He learns from Buddhas how to deliver sentient beings, ends his two kinds of habits, and brings his great faith into full strength. He realizes that all in the dharma realm are equal in true suchness and that the two truths have the one appearance. With full knowledge of sentient beings’ capacities, adorned with a garland of immeasurable merits, he assumes all shapes and forms simultaneously.
“The eleventh ground is called the Stainless Ground because he achieves middling endurance in his attainment of nirvāṇa and, upon completion of his training, ascends to the great mountaintop. He enters 100,000 samādhis and learns the deportment of a Buddha. Although his many impermanent achievements go through birth and death, his mind abides in that which is asaṁskṛta. Having completed the preceding ten grounds, he sits where Buddhas sit. His enlightenment virtually equals a Buddha’s, and his wisdom penetrates the duality of dharmas, such as permanence and impermanence. Though almost a Buddha, he is still learning to be a Buddha. However, Bodhisattvas on lower grounds cannot know his state. Buddhas call him a Bodhisattva, but Bodhisattvas on lower grounds call him a Buddha. Why? Because this holy Bodhisattva, using his great transcendental powers, lives for a billion kalpas and manifests as a Buddha, from His birth to His attaining bodhi, to His turning the Dharma wheel, and to His entering parinirvāṇa. When he expounds the Eightfold Right Path, he looks like a Buddha, though he is not actually a Buddha. Virtually a Buddha, he displays the deportment of a Buddha. Abiding in 100,000 samādhis, he takes all Buddha actions. He then enters the Vajra Samādhi and confirms that all dharmas are in the one appearance of no appearance, abiding in nirvāṇa, a state beyond causality.
“The twelfth ground is called the Perfect Enlightenment Ground because He achieves high endurance in His attainment of nirvāṇa. As a Buddha, He has completed His work for self-benefit and universally does good dharmas to benefit sentient beings. Therefore, His mind in perfect enlightenment is called the Buddha store, which silently illuminates all dharmas, while the minds of all Bodhisattvas [shrouded by their ignorance of the truth in different degrees] remain in illuminating silence.
“Buddha-Son, when I was in the fourth dhyāna heaven [in the form realm], I explained to eight koṭi Brahma-kings that the Tathāgata, who transcends body and mind, silently illuminates all dharmas. Buddha-Son, I now have briefly explained this meaning, to open the door for this huge multitude to take good dharma actions.”
At that time Foremost Reverence Bodhisattva asked the Buddha, “World-Honored One, how did Buddhas and Bodhisattvas develop their radiant wisdom? What is the difference between illuminating silence and silent illumination? Are the two truths the same or different? Do they exist or not exist? What is the nature of the highest truth?”
The Buddha answered, “Buddha-Son, wisdom that arises from realization of the relative truth, the absolute truth, and the highest truth in the Middle Way is the mother of all Buddhas and Bodhisattvas. Even all Dharma Doors are the mother of all Buddhas and Bodhisattvas. Why? Because all Buddhas and Bodhisattvas are born through Dharma Doors.
“Buddha-Son, both relative truth and absolute truth always exist, so they are not the same. Both are empty, so they are the same. Whether or not a Buddha is in the world, the two truths in the dharma realm do not change, nor are they nothingness. Whether or not a Buddha is in the world, they appear in the dharma realm as two truths, so they are not the same. In accord with both truths, Buddhas appear in the world for the sake of sentient beings. Dharmas are pure in their emptiness, so they are the same. Dharmas in true reality have no birth, so they are the same. Dharmas in true reality are not dharmas because they are empty. Dharmas in true reality have no birth, so they are the same. Dharmas exist under false names based on their perceived appearances, so they are not nothingness.[6]
“Buddha-Son, the two truths are neither the same nor different, neither unceasing nor ceasing, neither coming nor going, and have neither birth nor death. Stated as two truths, they reveal the holy wisdom in non-duality in the Middle Way. And wisdom is the mother of Buddhas and Bodhisattvas. Buddha-Son, Buddhas in countless worlds in the ten directions all say so. I now have briefly explained to this huge multitude the essential meanings of the two truths.”
Then Foremost Reverence Bodhisattva asked the Buddha, “Buddhas and Bodhisattvas skillfully illuminate the dharma realm with their wisdom in the equality of dharmas. Are they enlightened immediately or gradually? You have not explained this.”
“Buddha-Son, you already asked the past seven Buddhas these questions, and you know the answers. It is to enable this huge multitude of fourteen koṭi people to receive a definite answer that you ask me these questions. Buddha-Son, for the sake of this huge multitude of fourteen koṭi people, I now expound the definitive meaning with my vajra voice.
“Buddha-Son, in a past Dharma assembly of mine, one koṭi eight thousand stainless great ones [on the eleventh ground] penetrated dharma nature and immediately realized the non-duality of dharmas that arise upon convergences of causes and conditions. They left the Dharma assembly and went to worlds in the ten directions to reveal the great store of the garlands of Bodhisattvas. The multitude [in that assembly] saw one koṭi eight thousand World-Honored Ones, called immediately enlightened Tathāgatas, each seated on a lion throne made of a hundred treasures. At the same time countless multitudes [in assemblies elsewhere] listened to the immediately enlightened Tathāgatas.[7]
“Therefore, there are only immediately enlightened Tathāgatas, no gradually enlightened World-Honored Ones.[8] As Buddhas of the past, present, and future say this, so too I now say this.
“Buddha-Son, you say that ignorance and enlightenment are the same mind. It is not true. If ignorance and enlightenment were the same, then there would not be bondage and liberation, and ordinary beings and Buddhas would be the same as well. Why? Because the bondage of one’s afflictions and liberation from the bondage would then be the same in one's mind, and an affliction's arising and eradication would occur together. Buddha-Son, if bondage and liberation were the same, the four domains would be one, and the six flavors[9] would be the same. Yet, the four domains are different from one another, and the six flavors are different from one another. In the same way, bondage and liberation are different.
“Buddha-Son, when a holy Bodhisattva was still an ordinary being, he had all the afflictions. When he broke the bondage of his afflictions, he first removed the coarse ones, then the fine ones. If enlightenment and ignorance were one thing, then light and dark would not be two things. Buddha-Son, even ordinary beings’ minds can have goodness, so how can a mind free from attachment to appearances still have ignorance? Buddha-Son, in the kingdom of Magadha, only non-Buddhist masters, such as believers of the aṇṭa [egg] creation story,[10] claim that light and dark are the same in appearance and that good and evil are the same mind.
“Buddha-Son, my Dharma correctly states that there are bondage and liberation as well as ordinary beings and Buddhas. The same doer does good and evil as he is reborn during a hundred kalpas, but his good and evil [arising at different times] are not the same mind. As ancient Buddhas often say that the appearance-free wisdom fire removes the darkness of ignorance, it is utterly wrong to say that good and evil yield the same fruit. While one’s goodness leads to Buddhahood, one’s ignorance of the truth leads to repeated birth and death through causality. Therefore, good causes bring good effects; evil causes bring evil effects. Thus, one’s goodness frees one from repeated birth and death and leads one to Buddhahood.
“Buddha-Son, the goodness of ordinary beings and holy beings can be said to be affliction free because they act against their afflictions. Even as Buddhas teach sentient beings to turn away from doing evil to do good, they receive requitals through causes and conditions that are not free from their afflictions.
“Those who do karmas out of ignorance receive corresponding requitals, such as the three kinds of suffering—(1) pain brought by a cause, (2) deterioration of pleasure, and (3) continuous change in every process—and the three kinds of experience: pain, pleasure, and neither. Pleasant and neutral experiences come from good causes. Painful experiences come from evil causes. The root of all suffering is one’s ignorance of the truth.
“Buddha-Son, you asked how many kalpas a Bodhisattva’s training would take. Suppose one takes a rock one li, two lis, ten lis, or even forty lis in length, width, and height, and a celestial garment that weighs three zhus.[11] By the time scale of the sun and the moon in the human world, if one brushes the rock with the garment once every three years until the rock is worn down to nothing, the duration is called a small kalpa. Suppose one takes a rock eighty lis in length, width, and height, and a three-zhu celestial garment from a Brahma heaven. If one brushes the rock with the garment once every three years until the rock is worn down to nothing, by the time scale of the radiance of hundreds of jewels in a Brahma heaven, as if it were the sun and the moon, the duration is called a medium kalpa. Suppose one takes a rock eight hundred lis in length, width, and height, and a three-zhu celestial garment from a pure abode heaven. If one brushes the rock with the garment once every three years until the rock is worn down to nothing, by the time scale of the mirror-like radiance of thousands of jewels in a pure abode heaven, as if it were the sun and the moon, the duration is called a large kalpa.
“Buddha-Son, the time it takes to consume a one-li, two-li, or ten-li rock is called a one-li kalpa, two-li kalpa, or ten-li kalpa. The time it takes to consume a fifty-li rock is called a fifty-li kalpa. The time it takes to consume a hundred-li rock is called a hundred-li kalpa. In the same way, the duration of a thousand-li kalpa or a ten-thousand-li kalpa is established. Buddha-Son, all sages and holies use such time scales to measure how long it takes them to go through Dharma Doors to attain Buddhahood. It takes a hundred kalpas to become virtually equal to a Buddha. Sentient beings that train for Buddhahood do not consider these time scales to be too long. Those who do not train are not called Bodhisattvas.
“Buddha-Son, among the Dharma Doors, the ten faithful minds are the roots of all actions. Each of the ten faithful minds has ten levels, totaling one hundred, called the Illumination Door of One Hundred Dharmas. Furthermore, each of the ten minds includes one hundred minds, totaling one thousand, called the Illumination Door of One Thousand Dharmas. Furthermore, each of the ten minds includes one thousand minds, totaling ten thousand, called the Illumination Door of Ten Thousand Dharmas. In this way, the ten minds can multiply into an uncountable number of supreme dharmas, called the Radiant Illumination Dharma Door, which has a million asaṁkhyeya merits. All actions go through this Illumination Door.”
At that time Foremost Radiance Bodhisattva asked the Buddha, “World-Honored One, You have fully explained the meanings of [the forty-two names of] sages and holies. What are the causes and effects of their training?”
The Buddha answered, “Buddha-Son, the cause of Buddhas of the past, present, and future is achievement of the ten pāramitās. They are the roots of a million asaṁkhyeya merits that adorn Buddhas and Bodhisattvas. These ten dharmas are the ocean-like store of vajra wisdom, from which arise all actions with radiant merit.
“Buddha-Son, to practice the first pāramitā, almsgiving, a Bodhisattva gives sentient beings (1) his wealth, (2) the Dharma, and (3) fearlessness. To practice the second pāramitā, observance of precepts, he observes (1) the restraining precepts, (2) the precepts for doing good dharmas, and (3) the precepts for benefiting sentient beings. To practice the third pāramitā, endurance, he endures (1) suffering, (2) external evils, and (3) in his continued acceptance of the highest truth. To practice the fourth pāramitā, energetic progress, he (1) makes great vows, (2) progresses by skillful means, and (3) delivers sentient beings. To practice the fifth pāramitā, meditation, he meditates so that (1) his chaotic thoughts will not arise, (2) all merits will arise, and (3) he will benefit sentient beings. To practice the sixth pāramitā, development of wisdom, he delves into (1) the relative truth, (2) the absolute truth, and (3) the highest truth in the Middle Way. To practice the seventh pāramitā, earnest wishing, he makes vows (1) for his training, (2) to acquire transcendental powers, and (3) to benefit sentient beings. To practice the eighth pāramitā, skillful means, he (1) heads for the holy fruit, (2) skillfully faces dharmas that come into existence or go into nonexistence, and (3) neither rejects nor accepts the existence of a dharma. To practice the ninth pāramitā, acquiring powers, he acquires (1) powers from requitals,[12] (2) powers from meditation, and (3) powers to transform and manifest things. To practice the tenth pāramitā, accumulating wisdom-knowledge, he acquires (1) the knowledge that in true reality] dharmas have no appearance, (2) the knowledge of all knowledge [sarvajña-jñāna], and (3) the knowledge to transform and manifest things.
“Buddha-Son, these ten pāramitās produce all virtuous actions, including the seven noble treasures, the Four Drawing-in Dharmas, the Four Kinds of Unimpeded Wisdom-Knowledge, and the Four Dharmas to Rely Upon. The seven noble treasures are (1) faith, (2) almsgiving, (3) observing the precepts, (4) having a sense of shame, (5) having a sense of dishonor, (6) hearing the Dharma, and (7) wisdom. They are the wealth that supports a Bodhisattva to attain Buddhahood. The Four Drawing-in Dharmas are (1) almsgiving, (2) loving words, (3) beneficial actions, and (4) collaborative work. The Four Kinds of Unimpeded Wisdom-Knowledge are wisdom-knowledge of (1) all dharmas, (2) their meanings, (3) all forms of expression, and (4) eloquent teaching according to sentient beings’ capacities and preferences. The Four Dharmas to Rely Upon are (1) the Dharma, not an individual; (2) sūtras of definitive meaning, not those of provisional meaning; (3) the true meaning, not just the words; (4) one’s wisdom-knowledge, not consciousness.
“Moreover, from a Bodhisattva’s achievement of the ten pāramitās arise the Ten Powers, the Four Fearlessnesses, the six transcendental powers, and the Three Clarities, which bring a million koṭi asaṁkhyeya merits. With wisdom, he successively masters the Four Noble Truths, the two truths, the Twelve Links of Dependent Arising, and the eight worldly truths that cover all dharmas: (1) a dharma arises upon convergence of causes and conditions; (2) a dharma has no self; (3) dharmas are relative to each other [such as long and short, existence and nonexistence, subject and object]; (4) the appearances of a dharma are false; (5) the continuation of a dharma is empty and cannot be captured; (6) a dharma is an aggregate of false components, (7) one’s perception of a dharma creates a false dharma; (8) a dharma is used under a false name. These are the eight truths of saṁskṛta dharmas.
“All dharmas are revealed by one’s original wisdom, which can obliterate one’s karma of (1) the five coverings: greed, anger, torpor, restlessness, and doubt; (2) the four nourishments: ingestion of food, contact with enjoyable sense objects, formation of mental food, and ālaya consciousness; (3) the four modes of birth: the womb, the egg, moisture, and miraculous formation; (4) the ten evil acts; (5) the five rebellious acts; (6) the eight inverted views; (7) the three kinds of hindrances; (8) the eight difficulties; (9) the thirteen afflictions; (10) the six life-paths; (11) the Three Realms of Existence; (12) the sixty-two views; (13) the four torrential flows; (14) the four fetters: greed, anger, the evil precepts, and the view [that one has an autonomous self]; (15) grasping four kinds of objects: desire objects, wrong views, evil precepts, and words arising from one’s self-view and self-arrogance; (16) the nine unpleasant events; (17) the seven consciousnesses; (18) the four shackles: desire, anger, delusion, and greed for benefits.
“All these eighteen karmas that are removed are not called goodness. Buddha-Son, the merits acquired from removing them by practicing the ten pāramitās are called the causes of a Buddha. You should train to acquire such merits.
“Buddha-Son, you asked earlier about the effects of the training of the five groups of sages and holies on the Bodhisattva Way. Buddha-Son, they will harvest a great fruit, the body of dharma nature. However, this body neither exists nor not exists, and has neither appearances nor names. It is neither large nor small, neither physical nor mental, neither celestial nor human. It is beyond past, present, and future, and beyond a Tathāgata’s eternity, bliss, self, and purity. It is neither one’s six consciousnesses nor one’s six faculties. It is beyond the six life-paths, all measurements, and all dharma appearances. It is neither a fortune field nor a ghost or spirit. It is neither moving nor standing still, neither in the realm of birth and death nor in the realm of the highest truth. It cannot be depicted by the five colors or classified into the six domains. It is neither the dirt field nor the dharma realm, nor the Three Realms of Existence. It is neither bondage nor liberation, neither darkness nor light, neither an achievement nor not an achievement. It is in nirvāṇa, beyond all dharmas. When the conceptual mind comes to a halt, one’s mental activities cannot be measured. However, according to the relative truth, one’s training for kalpas will bring [good] requitals.
“Buddha-Son, there are two kinds of dharma bodies: (1) the body of the ultimate fruit and (2) the response and manifested bodies. The latter follow the former, like a shadow following its form. Because the fruition body is eternal, the response and manifested bodies are eternal as well. Buddha-Son, while Buddhas have attained the same bodhi and their two kinds of bodies are eternal, the two bodies of Bodhisattvas are impermanent. Buddha-Son, an ordinary being also has two bodies, the requital body and the support body. Each sentient being has its own requital body, and all share the support body [their living environment]. Both Bodhisattvas and ordinary beings have two bodies. This is definitely true because all Tathāgatas say so.
“Buddha-Son, Buddhas have taken the same path and acquired the same fruit. The meanings of the body of their merits are indicated by their ten epithets: (1) Tathāgata, (2) Worthy of Offerings, (3) Samyak-Saṁbuddha, (4) Knowledge and Conduct Perfected, (5) Well-Gone One, (6) Understanding the World, (7) Unsurpassed One, (8) Tamer of Men, (9) Teacher to Gods and Humans, and (10) Buddha. With these ten virtues, a Buddha is called Bhagavān, the World-Honored One, worthy of offerings from all sentient beings.
“Moreover, a Buddha has acquired the Eighteen Exclusive Dharmas: (1–3) perfection in conduct, speech, and mindfulness; (4) impartiality to all; (5) constant serenity; (6) equability toward sensory experiences; (7) unceasing desire to deliver sentient beings; (8) inexhaustible energy for helping sentient beings; (9) unfailing memory of the Buddha Dharma; (10) perfect wisdom in everything; (11) total liberation from afflictions and habits; (12) perfect knowledge and views of liberation; (13–15) perfect body karmas, voice karmas, and mind karmas, led by wisdom; (16–18) perfect knowledge of the past, present, and future, hindrance free.
“The Ten Powers refer to His perfect knowledge of (1) the right or wrong in every situation and its corresponding karmic consequences; (2) the karmic requitals of every sentient being in the past, present, and future; (3) all stages of dhyāna and samādhi; (4) the capacity and future attainment of every sentient being; (5) the desires and inclinations of every sentient being; (6) the nature and condition of every sentient being; (7) the consequences of all actions with or without afflictions; (8) all past lives of every sentient being and their karmic reasons; (9) all future rebirths of every sentient being and their karmic reasons; (10) the permanent termination of all afflictions and habits upon attainment of Buddhahood.
“With the Four Immeasurable Minds—lovingkindness, compassion, sympathetic joy, and equability—a Buddha is the one with the knowledge of all knowledge. Having eradicated all His afflictions, He has left the path of hindrances caused by afflictions. He is equipped with the god-body, god-eye, god-ear, past-life knowledge, and telepathic knowledge, all of which are free from afflictions. He has the five eyes, the Three Supreme Clarities, the Three Illuminations, and the dharma body with its five aspects: (1) precepts, (2) samādhi, (3) wisdom, (4) liberation, and (5) the knowledge and views of liberation.
“Pure in His three karmas [body, voice, and mind], He is the essential one of the Three Jewels. Fully liberated from suffering by attaining nirvāṇa, with profound wisdom He reveals the One Vehicle, the vajra store, the store of the dharma body, and the store of pure Buddha nature, as well as the three asaṁskṛta dharmas, the one truth, and the one path that leads to great bliss beyond causality.
“Buddha-Son, in the immeasurable store of merits is the holy fruit of the one path, the inconceivable and indescribable fruit. Buddha-Son, the body of this fruit is perfect and encompasses all virtues and principles. It is in the pure realm of the highest truth in the Middle Way, boundless, nameless, and appearance free. Neither a body nor not a body, it is not acquired from anything. Pure in its non-duality, it manifests as one illumination [without subject and object], one encompassment [which is neither a compound nor its components], one body [which is neither a body nor not a body], one enlightenment [beyond attainment and no attainment], and one appearance [beyond appearance and no appearance].
“Buddha-Son, this fruit is unique, perfect, and ever-abiding. It has innumerable meanings, which have countless virtues with countless names. This fruit means cessation of suffering [the third of the Four Noble Truths], realization of nirvāṇa, and realization of a Tathāgata’s eternity, bliss, self, and purity, which comes with all virtues, such as the Eighteen Exclusive Dharmas. These meanings are called fruits of the fruit. The three words pertaining to this fruit—meanings, virtues, and names—are for teaching and transforming sentient beings. If sages or ordinary beings understand their significance, they have already received the position, from Buddhas of the past, present, and future, to become a Buddha someday.
“Buddha-Son, this fruit is unknowable and indescribable. However, I use names to explain it. The one fruit is called the body, and its meanings are called fruits of the fruit because they come out of this perfect fruit.
“Buddha-Son, I now have explained the causes and effects [of a Buddha], which cannot be fully explained, even in a billion kalpas. You all should accept and uphold them.”
At that time Foremost Reverence Bodhisattva made obeisance to all Buddhas. At the request of the multitude, he asked for the essential teachings given in the past seven assemblies because he believed in the Three Jewels and wished the Dharma to remain in the world for a long time. For the continuation of the Dharma, not for gaining worldly names or benefits, he asked the Buddha, “World-Honored One, you have explained the causes and effects of sages and holies, and their store of merits. In this multitude of fourteen koṭi people, who can, without rising from their seats, become Bodhisattvas and train for bodhi step by step from start to finish?”
Then the topknot on the Buddha’s head emitted Buddha light and Bodhisattva light, which summoned Buddhas and Bodhisattvas from a hundred koṭi Buddha Lands in the ten directions. After they had assembled, He told Bodhisattvas Mañjuśrī, Samantabhadra, Dharma Wisdom, Merit Grove, Vajra Banner, Vajra Store, and Good Wealth: “Look upon Foremost Reverence Bodhisattva in the midst of this multitude, who can ask about the three right observations[13] on the pure path of Buddhas in the dharma realm, called the Dharma Door of Illuminating Observations, through which all Bodhisattvas go. Each of you seven Bodhisattvas should lead a multitude of a million to go through this Dharma Door.”
[The Buddha answered Foremost Reverence Bodhisattva] “Buddha-Son, I will now repeat my teachings on the way of illuminating observations, which is the path with six sections.[14] Listen and ponder in order to develop your wisdom.
“Buddha-Son, the precepts are rules instituted for the multitudes to restrain their actions. When sentient beings first enter the ocean of the Three Jewels, they must have faith as their roots. When they abide in the Buddha family, they must have the precepts as their roots. Novice Bodhisattvas, whether male or female believers, those incomplete in their faculties, eunuchs, male or female prostitutes, slaves or servants, or even magically conjured persons, can all accept the precepts if they want to. Those who have renounced family life and wish to become Bodhisattvas must first accept the right precepts.
“The precepts are the roots of the store of meritorious actions. They are the roots of all actions taken to attain Buddhahood. The precepts can remove enormous evils, including the seven [wrong] views and the six entrapping afflictions. They are the bright mirror of the true Dharma.
“Buddha-Son, to you Bodhisattvas I now reveal the roots of all precepts. They are the three doors, called (1) the restraining precepts, which prohibit the ten parājikas; (2) the precepts for doing good dharmas, which include 84,000 Dharma Doors; (3) the precepts for benefiting sentient beings, which arise from one’s lovingkindness, compassion, sympathetic joy, and equability [the Four Immeasurable Minds], to give all sentient beings peace and happiness.
“Buddha-Son, there are three ways to receive the Bodhisattva precepts. First, one can accept them before Buddhas and holy Bodhisattvas. Precepts received in this way are high-grade precepts. Second, after the passing away of a Buddha and holy Bodhisattvas, if within 1,000 lis of one’s place there is a Bodhisattva who has already received these precepts, one can ask such a Dharma master to impart the precepts. One should bow down at his feet and ask, ‘Great Venerable One, please be my teacher and impart the precepts to me.’ Precepts received in this way are called middle-grade precepts. Third, after the passing away of a Buddha [and holy Bodhisattvas], if no Dharma master is available within 1,000 lis of one’s place, one can join one’s palms and kneel before the images of Buddhas and holy Bodhisattvas, and accept the precepts by making a vow. Three times one should declare, ‘I, disciple A, say to Buddhas [in worlds] in the ten directions and to Bodhisattvas on the holy grounds, that I vow to learn all Bodhisattva precepts.’ Precepts received in this way are called low-grade precepts. Buddha-Son, these three ways to receive the Bodhisattva precepts were pronounced by past Buddhas, will be pronounced by future Buddhas, and are pronounced by present Buddhas.
“Buddha-Son, these Buddha precepts were learned, will be learned, and are learned by Bodhisattvas of the past, future, and present. It is utterly wrong to say that Buddhas or Bodhisattvas, without entering the door of true precepts, have attained supreme bodhi, standing on the ground of equality like the open sky.”
The Buddha told the Buddha-sons, “I now explain the true precepts [the restraining precepts]. When good men and good women accept these precepts, three times they should make obeisance to all Buddhas in their past lives in the past without a beginning, to all Buddhas in their future lives in the endless future, and to all Buddhas of the present in their present lives. Also three times they should make obeisance to the Dharma and the Saṅgha.
“Buddha-Sons, they should reverently hold the four indestructible faiths and honor the Four Dharmas to Rely Upon. Three times they should say, ‘From today through all future lives, I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṅgha, and take refuge in the precepts.’
“Then teach them to repent of their sins in the past, present, and future. For sins of the ten evil karmas they have committed in their past lives with their body, voice, and mind, they should vow never to repeat them in the endless future. For sins of the ten evil karmas they have committed in their present lives with their body, voice, and mind, they should vow never to repeat them in the endless future. For sins of the ten evil karmas they might commit in their future lives with their body, voice, and mind, they should vow never to commit them in the endless future.
“After repentance, they will have purified their three karmas [body, voice, and mind], which become like pure aquamarine [vaiḍūrya], translucent throughout. Then you can impart to them the ten endless precepts. Ask them to hearken when you pronounce the precepts as I do now.
(1) ‘Buddha-Sons, until one has acquired a Buddha’s body, from this life to the endless future, one should not purposely kill sentient beings. Violation of this precept goes against what a Bodhisattva should do, and will cause one to lose one’s status of a sage or holy at any of the forty-two levels. Can you observe this precept?’ The precept recipients should say that they can.
(2) ‘Buddha-Sons, until one has acquired a Buddha’s body, from this life to the endless future, one should not purposely steal anything. Violation of this precept goes against what a Bodhisattva should do, and will cause one to lose one’s status of a sage or holy at any of the forty-two levels. Can you observe this precept?’ The precept recipients should say that they can.
(3) ‘Buddha-Sons, until one has acquired a Buddha’s body, from this life to the endless future, one should not purposely have sex. Violation of this precept goes against what a Bodhisattva should do, and will cause one to lose one’s status of a sage or holy at any of the forty-two levels. Can you observe this precept?’ The precept recipients should say that they can.
(4) ‘Buddha-Sons, until one has acquired a Buddha’s body, from this life to the endless future, one should not purposely lie. Violation of this precept goes against what a Bodhisattva should do, and will cause one to lose one’s status of a sage or holy at any of the forty-two levels. Can you observe this precept?’ The precept recipients should say that they can.
(5) ‘Buddha-Sons, until one has acquired a Buddha’s body, from this life to the endless future, one should not sell alcohol. Violation of this precept goes against what a Bodhisattva should do, and will cause one to lose one’s status of a sage or holy at any of the forty-two levels. Can you observe this precept?’ The precept recipients should say that they can.
(6) ‘Buddha-Sons, until one has acquired a Buddha’s body, from this life to the endless future, one should not purposely talk about the faults of a Bodhisattva, monastic or lay. Violation of this precept goes against what a Bodhisattva should do, and will cause one to lose one’s status of a sage or holy at any of the forty-two levels. Can you observe this precept?’ The precept recipients should say that they can.
(7) ‘Buddha-Sons, until one has acquired a Buddha’s body, from this life to the endless future, one should not be stingy. Violation of this precept goes against what a Bodhisattva should do, and will cause one to lose one’s status of a sage or holy at any of the forty-two levels. Can you observe this precept?’ The precept recipients should say that they can.
(8) ‘Buddha-Sons, until one has acquired a Buddha’s body, from this life to the endless future, one should not anger [for any reason]. Violation of this precept goes against what a Bodhisattva should do, and will cause one to lose one’s status of a sage or holy at any of the forty-two levels. Can you observe this precept?’ The precept recipients should say that they can.
(9) ‘Buddha-Sons, until one has acquired a Buddha’s body, from this life to the endless future, one should not purposely praise oneself and criticize others.[15] Violation of this precept goes against what a Bodhisattva should do, and will cause one to lose one’s status of a sage or holy at any of the forty-two levels. Can you observe this precept?’ The precept recipients should say that they can.
(10) ‘Buddha-Sons, until one has acquired a Buddha’s body, from this life to the endless future, one should not purposely malign the Three Jewels. Violation of this precept goes against what a Bodhisattva should do, and will cause one to lose one’s status of a sage or holy at any of the forty-two levels. Can you observe this precept?’ The precept recipients should say that they can.
“Buddha-Son, after receiving these ten endless precepts, each recipient transcends the four māras and the suffering in the Three Realms of Existence. Life after life, he will not lose these precepts, because they follow him until he has attained Buddhahood.
“Buddha-Son, for all sentient beings of the past, present, and future, if they do not accept these Bodhisattva precepts, they are not called sentient beings or humans. Being outside the ocean of the Three Jewels, they are not called Bodhisattvas, men or women, or ghosts or spirits, but called animals. They are called non-Buddhists,[16] who hold the wrong views, against human empathy.
“Know that there are ways to receive the Bodhisattva precepts, but no way to abandon them.[17] Even if they are violated, one still retains them throughout the endless future.
“If someone wishes to receive the Bodhisattva precepts, a Bodhisattva Dharma master should first recite and explain the precepts, so that the recipient will open his mind with understanding and delight. Then he should impart the precepts to him. If a Dharma master teaches even one person to renounce family life and accept the Bodhisattva precepts, his merit surpasses that acquired from building 84,000 pagodas [stūpa]. His merit will be immeasurable if he teaches two, three, or even 100,000 people. Also, husband and wife, and the six branches of family, can be each other’s teachers [and impart the precepts].
“Those who accept the Bodhisattva precepts join the Bodhisattvas in the realm of Buddhas and will transcend the suffering of repeated birth and death in the Three Realms of Existence. Therefore, you should accept these precepts. Those who have precepts, even though they violate them, surpass those who have no precepts to violate. While those who have accepted the Bodhisattva precepts are called Bodhisattvas, those who have no precepts are called non-Buddhists.
“He who accepts one of the ten major precepts is called a one-measure Bodhisattva. He can also accept two, three, or four precepts. If he accepts all ten precepts, he is called a full-measure Bodhisattva.
“Therefore, a Bodhisattva observes the ten major precepts and 84,000 precepts for his actions. If he has violated any of the ten major precepts, the violated precept cannot be restored by repentance. However, [after earnest repentance] he can receive the precept again. The 84,000 precepts for his actions are all minor precepts. If he has violated any of them, he can restore the violated precept by repenting to a qualified person.
“The essence of these ten precepts for ordinary beings and holy beings is the mind. If the mind ends, the precepts end. As the mind is endless, so too are the precepts. All sentient beings on the six life-paths can accept the precepts if they understand their Bodhisattva master’s words. After receiving the precepts, they will not lose them. As all Buddhas of past, present, and future kalpas say this, so too, under this tree, I now say this to this multitude of fourteen koṭi people.
“Buddha-Son, those who have not yet entered the first of the ten levels of abiding are called faith-as-appearance Bodhisattvas. Buddha-Son, if these Bodhisattvas who have newly accepted the ten endless precepts observe them for ten thousand kalpas, they will enter the first level of abiding.
“Buddha-Son, you should first impart the Bodhisattva precepts to the multitudes, then expound this garland sūtra to them, so that they can hold the same views and take the same actions.”
At that time a koṭi people in the multitude rose from their seats and accepted the Buddha precepts. The Brahma-king Dhāśa, together with innumerable god-sons, after fully observing these ten major precepts [for ten thousand kalpas], entered the first level of abiding.
[The Buddha Continued] “Buddha-Son, as a Bodhisattva progresses from the first to the tenth level of abiding, he goes through the Dharma Door of One Hundred Observations:[18] (1) ten kinds of faith; (2) ten kinds of energetic progress; (3) ten heading-offs; (4) ten kinds of vehicle; (5) ten kinds of vajra; (6) ten kinds of sympathetic joy; (7) ten precepts, (8) ten vows; (9) ten kinds of protection; (10) ten kinds of transference of merit. Practicing these one hundred observations, he fully understands that the Three Realms of Existence and the false names of dharmas are empty. He realizes that a person has no self and that his experiences and all causes [of dharmas] have no definite nature. He then ends his thirteen afflictions—the seven [wrong] views and the six entrapping afflictions—and enters the first of the ten levels of action.
“Buddha-Son, as he progresses from the first to the tenth level of action, he goes through the Illumination Door of One Thousand Dharmas, to enter into the Dharma level by level. He realizes that a dharma has no self and a person has no self that experiences dharmas as they arise and perish. He realizes that dharmas are like the open sky, like illusions, and like mirages, and [in true reality] have no appearance. Their births and deaths cannot be captured. Then he enters the first of the ten levels of transference of merit.
“Buddha-Son, as he progresses from the first to the tenth level of transference of merit, he learns to observe the equality of dharmas, and his mind becomes more and more radiant. He sees that the false name of a dharma cannot be captured, and that one’s perception of a dharma can be called a false capture. He understands the analogy of the burning of a lamp wick. At first, the wick has no flame, then it gradually burns away. As the alternating existence and nonexistence of the flickering flame are false names, he knows that the present flame is not the initial flame and that the scorched wick is not the initial wick. As the initial flame is gone, the present flame is a false burning.
“He acquires the view that dharmas are equal [in their emptiness]. He realizes that one captures a dharma neither in nor not in one’s earlier mind, and that one captures it neither in nor not in one’s later mind. As one’s present mind is not one’s earlier mind, whatever arises in one’s present mind is not what arose in one’s earlier mind. As one’s present mind is not one’s earlier mind, whatever is captured in one’s present mind is a false capture.
“He then realizes his mind in the highest truth in the Middle Way. With each thought in nirvāṇa, he enters the Illumination Door of Ten Thousand Dharmas. Having cultivated the ten faithful minds and completed the successive thirty levels of training, he naturally walks the path of equality. With the right view that nothing can be captured, and that everything has the one appearance [of no appearance], he ascends to the first of the Ten Grounds.
“Buddha-Son, as he progresses from the first ground to the tenth ground, with the right observations and radiant wisdom, he goes through the Dharma Door that has a million asaṁkhyeya merits. Observing the one appearance of all dharmas simultaneously, with his mind in nirvāṇa, he naturally ascends to the Stainless Ground.
“Buddha-Son, on the Stainless Ground, with radiant wisdom, he knows all karmic causes and effects in the dharma realm. He also knows that the consciousness of every sentient being began, through conditions, with the first thought. If it agrees with the highest truth, it is called goodness. If it disagrees with the highest truth, it is called afflictions. From the initial thought, goodness and afflictions are born as the ground-abiding [deep-rooted] pair. With the dual mind of goodness and afflictions as the root, all subsequent goodness and afflictions arise [in one’s mind]. Furthermore, through causes and conditions, one acts to elicit more goodness and afflictions. Although one’s mind is neither goodness nor afflictions, it is called the mind of goodness and afflictions. Then this ground-abiding duality [as a kind of affliction] born from the initial thought produces three kinds of ground-abiding afflictions.[19] Afflictions pertaining to the desire realm are called the desire-realm abiding ground; afflictions pertaining to the form realm are called the form-realm abiding ground; afflictions pertaining to the mind are called the formless-realm abiding ground.[20] All active afflictions arise from these four kinds of ground-abiding afflictions, and no affliction can arise without them. Underlying these four is the ground-abiding ignorance since time without a beginning.
“With vajra wisdom, a holy Bodhisattva on the Stainless Ground knows that the initial karmic thought [the ground-abiding ignorance of a sentient being] has an ending. However, he does not know whether any mental activities existed before this initial thought, much less how the ground-abiding duality produces the three kinds of ground-abiding afflictions. Only a Buddha knows their beginnings and endings. With the overall wisdom-knowledge [sarvajña], a stainless Bodhisattva knows himself and others, abides in the highest truth, and naturally ascends to the Perfect Enlightenment Ground.
“Buddha-Son, on the Perfect Enlightenment Ground, a Buddha can be named only for His manifested bodies. His one dharma body has innumerable meanings and countless names. His wondrous bodhi fruit is ever-abiding and pure, like the open sky, inconceivable, indescribable, unidentifiable, and unclassifiable into any realm.
“Buddha-Son, I say that the Dharma Door with six entrances for Bodhisattvas has immeasurable merit. All Bodhisattvas must enter this door. In this assembly there are fourteen koṭi people. Without leaving their seats, they enter this Six-Entrance Dharma Door.
“Buddha-Son, when I first attained bodhi, under this tree I expounded the ten oceans of worlds,[21] and ninety koṭi people entered the Six-Entrance Illumination Door. Then I went to the universal radiance palace hall and expounded the ten Buddha Lands, and a million people entered the Six-Entrance Illumination Door. Then I went to the god-king Śakra’s palace hall [in the second desire heaven] and expounded the ten levels of abiding, and 500 million gods entered the Six-Entrance Illumination Door. Then I went to the flaming jewel palace hall [in the third desire heaven] and expounded the ten levels of action, and 1,000 million gods entered the Six-Entrance Illumination Door. Then I went to the Dharma light palace hall in the fourth desire heaven and expounded the ten levels of transference of merit, and gods as numerous as the sands of ten Ganges Rivers entered the Six-Entrance Illumination Door. Then I went to the gem-laden palace hall in the sixth desire heaven and expounded the Ten Grounds, and gods as numerous as the sands of a million Ganges Rivers entered the Six-Entrance Illumination Door. Then I descended to Jetavana Grove and expounded the chapter “Entering the Dharma Realm,”[22] and people as numerous as the sands of twelve Ganges Rivers entered the Six-Entrance Illumination Door. I now have come to this eighth assembly and expounded the Six-Entrance Illumination Door to Foremost Reverence Bodhisattva and countless multitudes [from worlds] in the ten directions, for all to accept and uphold it equally.”
At that time the Buddha told Foremost Reverence Bodhisattva and the fourteen koṭi people in the assembly: “You have heard the Dharma Door of observing the causes and effects of sages and holies at the forty-two levels. You all should activate the saṁbodhi mind.”
Three times He told all the Buddha-sons, “You should accept and uphold this Dharma Door, and activate the bodhi mind.”
Then 100,000 god-sons in the multitude activated the mind at the first level of abiding and shed their status of ordinary beings. They cultivated endurance in subduing their afflictions and began to make illuminating observations at the ten levels of abiding. Also, 10,000 male and female believers entered the Dharma Door of the ten levels of action. Also, 80,000 great Brahma-kings acquired the ability to make illuminating observations on the first ground. Also, the eight asura-kings with their eight legions changed their physical form, cultivated the ten faithful minds, and began to do the ten good karmas. Also, 80,000 Bodhisattvas on the tenth ground manifested as Buddhas.
Then multitudes from countless Buddha Lands in the ten directions, having heard the Buddha’s pronouncement of the Six-Entrance Illumination Door—the ten levels of abiding, the ten levels of action, the ten levels of transference of merit, the Ten Grounds, the Stainless Ground, and the Perfect Enlightenment Ground—activated the unsurpassed bodhi mind and returned to their own worlds.
Also, gods from the form realm and the formless realm, by their transcendental power, returned to their own heavens and taught other gods the Dharma Door of a Bodhisattva’s garland. Also, gods from the six desire heavens returned to their own heavens and widely pronounced to other gods the immeasurable essential training.
Then the multitude accepted and upheld this sūtra. They read and recited it, and understood its meanings. Then they returned to their own worlds to expound a Bodhisattva’s essential training, which follows a Buddha’s original karmas.
Then the Buddha told 8,000 holy Bodhisattvas, the foremost disciples in Buddha Lands in the ten directions, who include Mañjuśrī, Wisdom Ocean, Vajra Store, and Bodhi Flower: “You should teach ignorant sentient beings in worlds in the ten directions to accept and uphold this sūtra, read and recite it, and understand its meanings. For all sentient beings of the past, present, and future, you should open the path of wisdom in emptiness, which will lead them through the Illumination Door.”
Then 500,000 great Bodhisattvas waiting to demonstrate attainment of Buddhahood in their next life rose from their seats and upheld the Buddha’s words, which would not perish for kalpas. Also, 10,000 Brahma-kings rose from their seats and upheld the Buddha’s words. And innumerable goddess-daughters rose from their seats and upheld the Buddha’s words.
Then Bodhisattvas in this world and from countless worlds in other directions entered the Illusion Samādhi and, using their transcendental powers, with unbounded joy jumped up into the open sky. Having heard, accepted, and upheld this sūtra of the garland of merits, they resolved to attain Buddhahood through the doors of sages and holies.
Then the Buddha displayed a million transcendental powers, emitting immeasurable radiance and manifesting innumerable pure bodies. He again entrusted to the huge multitude this garland sūtra from the ocean of the vajra store. He said, “All of you should accept and uphold this sūtra. It reveals the training methods in the minds of innumerable hundreds and thousands of past Buddhas. You should accept and uphold it, and make offerings to it.”
Then the multitude rose from their seats and emitted thousands of beams of light, illuminating this Three-Thousand Large Thousandfold World. With the highest esteem, they joyfully accepted and upheld this sūtra of the inconceivable garland of a Bodhisattva, and made offerings to it. They made obeisance to the Buddha and departed.
When god-sons from the six desire heavens and 10,000 human kings saw the dissolution of the Dharma assembly, they wept aloud, their cries of sorrow filling the Three-Thousand Large Thousandfold world. Then, still crying, they left the assembly. Also, eighty koṭi great Bodhisattvas upheld the Buddha’s words with the Four Immeasurable Minds, understanding that existence and nonexistence are equal and that [in true reality] all dharmas are asaṁskṛta and have no appearance. They entered the Samādhi of Endless Manifestations and departed joyfully. And 10,000 beginner sages entered the meditation that has nine levels: the four dhyānas of the form realm, the four samādhis of the formless realm, and the Samādhi of Total Suspension of Sensory Reception and Perception. With the seven purities—(1) observance of precepts, (2) mind in meditation, (3) the right views, (4) resolution of doubts, (5) differentiation between the right and wrong paths,[23] (6) knowledge of the right path, and (7) knowledge to end the wrong ways—they entered into the Dharma. They made obeisance to the Buddha and departed.
Then 8,000 Bodhisattvas rose from their seats. Vajra Flower Bodhisattva asked the Buddha, “In future times, when we expound this sūtra, turning the Dharma wheel to teach Bodhisattvas, what should we do to enable the listeners to accept it and train accordingly?”
The Buddha answered, “Buddha-Son, your question is timely. Buddha-Son, you should first impart the Bodhisattva precepts to the listeners, then expound the essential training of a Bodhisattva through the Six-Entrance Illumination Door.
“Buddha-Son, first, have them take the Four Refuges—refuge in the Buddha, refuge in the Dharma, refuge in the Saṅgha, and refuge in the precepts—enabling them to acquire the four indestructible faiths. Next, impart to them the ten major precepts: (1) no killing; (2) no stealing; (3) no sex; (4) no lying; (5) no selling alcohol; (6) no talking of the faults of a Bodhisattva, monastic or lay; (7) no stinginess; (8) no anger; (9) no praising oneself and criticizing others; (10) no maligning the Three Jewels. These ten major precepts prohibit parājikas because [if violated] they cannot be restored by repentance.
“Buddha-Son, you should then teach the precept recipients to make offerings to the Dharma master. They should present such offerings as immeasurable celestial flowers and incense, 100,000 bright lamps, 100,000 celestial garments and necklaces, 100,000 kinds of instrumental music, food and drink, houses, and scriptural texts, and whatever he needs. They should treat him the way they respect a Buddha; the way they serve their parents, teachers, monks, or the god-king Śakra; the way Brahmins worship fire. Three times every day, they should make obeisance to the Dharma master; they should be willing to lay down their lives for the sake of the Dharma. To such seekers of the Dharma you can then expound a Bodhisattva’s essential training, called the Garland Dharma Door, which is taught by a billion Buddhas.”
Then the multitude of fourteen koṭi people lamented, “In future times, there will be no Dharma, no Three Jewels, and no sages because evil times arise from evils. It will be immeasurably hard to find Dharma expounders and Dharma listeners.”
They rose from their seats and wept in sorrow. Their cries moved the earth and agitated the ocean, and the Three-Thousand Large Thousandfold World overturned. The sun, the moon, and the twenty-eight constellations disappeared. Then the multitude respectfully withdrew the display of their spiritual powers. Then they made obeisance to the Buddha and departed. Afterward, they continued to accept and uphold this sūtra, read and recite it, and explain its meanings, which lasted endlessly, and they joyfully carried out its teachings.
1. See “inversion” in the glossary. The eight inverted views include the first four of the seven inversions and the additional four inversions. (Return to text)
2. As a Bodhisattva sage or a holy Bodhisattva is physically reborn in the Three Realms of Existence, spiritually he is born into the Buddha family. (Return to text)
3. Here the Sanskrit names of the twelve categories are omitted because they are given in the term “sūtras in the twelve categories” in the glossary. (Return to text)
4. In fascicle 1 of text 231, the Chinese version of the Sūtra of God-King Pravara’s Questions, the Buddha says that a Bodhisattva who practices prajñā-pāramitā acquires eight pure eloquences. He presents the Dharma with (1) no shouting, (2) no confusion, (3) no fear, (4) no arrogance, (5) full meaning, (6) full flavor, (7) no awkwardness, and (8) timeliness and orderliness (T08n0231, 0693a12–16).
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5. Incantations can be included in medical arts. See the regular areas of the “five studies” in the glossary. (Return to text)
6. This is an abridged translation of this passage in text 1485, which implies that the highest truth in the Middle Way comprises relative truth and absolute truth, beyond the duality of this versus that, or existence versus nonexistence. (Return to text)
7. Text 1485 uses the term “almost perfectly enlightened Tathāgatas.” Here, based on the context of the passage, the term “immediately enlightened Tathāgatas” is used. (Return to text)
8. In fascicle 2 of text 671, the 10-fascicle Chinese version of the Laṅkāvatāra Sūtra, the Buddha states that one purifies one’s mind stream gradually, not immediately, like a gradually ripening mango (T16n0671, 0525a19–21). However, when a holy Bodhisattva on the Stainless Ground enters the Vajra Samādhi, he immediately ends the last traces of his ground-abiding ignorance (住地無明) of the truth and attains perfect enlightenment. (Return to text)
9. The six flavors are bitter, sour, sweet, pungent, salty, and bland. (Return to text)
10. The egg creation story in Hinduism can be found in chapter 1 of The Laws of Manu (Manusmṛti), posted on http://www.sacred-texts.com/hin/manu.htm. In the beginning, in the water was the seed of creation, which became a giant egg (aṇṭa). Brahmā was born from the egg, which split into two parts, heaven and earth. Then Brahmā became the creator of all living and non-living things. (Return to text)
11. One zhu (銖) is one twenty-fourth of a Chinese ounce (兩). Then three zhus come to one eighth of a Chinese ounce. (Return to text)
12. For example, if one is reborn in heaven as requital, one naturally possesses the powers of a god. (Return to text)
13. See the three right observations in the last paragraph of the section “Mind Training at the Ten Levels of Transference of Merit,” in fascicle 1, chapter 3. (Return to text)
14. In fascicle 1, chapter 2, the ten levels of abiding, the ten levels of action, the ten levels of transference of merit, the Ten Grounds, the Stainless Ground, and the Perfect Enlightenment Ground come to forty-two doors. In fascicle 2, chapter 7, they are described as the path with six sections. It is then called the Six-Entrance Illumination Door, which means six doors that a Bodhisattva goes through, one after another. (Return to text)
15. According to the Chinese version of The Book of Bodhisattva Precepts (T24n1500), praising oneself and criticizing others are a major sin. However, praising oneself or criticizing others is only a minor sin (Rulu 2012c; 81, 88). (Return to text)
16. One who takes refuge in the Three Jewels is called a Buddhist. A Buddhist who activates the bodhi mind and accepts the Bodhisattva precepts is called a Bodhisattva. One who does not take refuge in the Three Jewels is called a non-Buddhist. (Return to text)
17. According to the teachings of the Three Vehicles, one abandons the Bodhisattva precepts if one abandons the bodhi mind or cuts off one’s roots of goodness. Here, according to the teachings of the One Vehicle, one resolved for Buddhahood never abandons the Bodhisattva precepts. (Return to text)
18. In fascicle 1, chapter 2, a Bodhisattva at the first level of abiding goes through the Illumination Door of One Hundred Dharmas, which refer to the ten faithful minds, each with ten levels, totaling one hundred. Here, this Dharma Door of One Hundred Observations, introduced in fascicle 2, chapter 7, is based on another ten sets of ten. (Return to text)
19. Here the dual mind of goodness and afflictions is first of the four kinds of ground-abiding afflictions. However, in text 353, the Chinese version of the Sūtra of Śrīmālā’s Lion’s Roar (Śrīmālā-siṁha-nāda-sūtra), the first of the four is called the ground-abiding views. The corresponding passage in this sūtra states: “There are two categories of affliction, ground-abiding and active. The former has four kinds: (1) ground-abiding views that can be ended together, (2) ground-abiding love of desire, (3) ground-abiding love of form, and (4) ground-abiding love of being [or the mind]. From these four kinds of ground-abiding afflictions arise all active afflictions that respond to the mind from moment to moment. [Underlying these four is] the ground-abiding ignorance since time without a beginning, which does not respond to the mind. The power of the four kinds of ground-abiding afflictions and all the active afflictions arising from them cannot compare with the power of the ground-abiding ignorance by any measure or analogy” (T12n0353, 0220a2–8). (Return to text)
20. Those who have attained any of the four samādhis of the formless realm, because of their ground-abiding love of the mind, will be reborn in a formless heaven to live a mental life, absorbed in meditation that lasts for kalpas. (Return to text)
21. According to the Chinese version of the Sūtra of the Brahma Net (T24n1484), the Buddha expounded the ten oceans of worlds in the universal radiance palace hall (Rulu 2012c, 94), not under the bodhi tree. (Return to text)
22. “Entering the Dharma Realm” is a chapter in the Mahāvaipulya Sūtra of Buddha Adornment (Buddhāvataṁsaka-mahāvaipulya-sūtra), of which there are three versions in the Chinese Canon. This chapter is the last chapter of text 278 (T09n0278) and text 279 (T10n0279), and is the whole of text 293 (T10n0293). (Return to text)
23. The fifth purity, which is missing from text 1485, is copied from the seven purities listed in fascicle 94 of text 1579 (T30n1579, 0838a25–28), the Chinese version of the Treatise on the Yoga Teacher Ground (Yogācārya-bhūmi-śāstra). (Return to text)