大乘寶要義論

As the Earth-Store Sūtra (Kṣitigarbha Sūtra) says: Furthermore, there are Kṣatriyas and Caṇḍālas, down to Elders who are Caṇḍālas. In such a place, for the sake of the saṅgha of the four directions, they establish monasteries, monks' dwellings, gardens, and resting places. They provide fields and laborers, and so forth: food and drink, clothing, bedding, medicines, or fruit-bearing trees, or flowering trees, shade trees, down to many kinds of utensils for use.

If one personally usurps these, or directs another to seize them, or personally takes them for one's own use, or directs another to use them; if toward those who have gone forth under my teaching in this way one either gives rise to anger and ill-will, or subjects them to reviling, prohibition, and contempt; if toward the right Dharma one creates obstruction and calamity; if toward a Dharma master one brings about disturbance—such persons, throughout the three times, all the Buddhas, the World-Honored Ones, will not be born in such a place.

Down to all the wise will likewise keep far away from them. Furthermore, regarding those therein, the Buddha taught thus: Down to the Bodhisattvas, the Mahāsattvas, should receive the rite of consecration (abhiṣeka) of a Kṣatriya king and enjoy such wealth and pleasures. I therefore consent to it.

The Bodhisattva Vajragarbha addressed the Buddha, saying:

Reverently, O World-Honored One: A Kṣatriya king who has received the rite of consecration, yet has not attained the Bodhisattva's forbearance (kṣānti)—into which evil destiny will his wealth cause him to fall?

The Buddha said: O Vajragarbha! If one does not possess the Bodhisattva's forbearance, then one should cultivate the path of the ten wholesome deeds. To receive the rite of consecration of a Kṣatriya king and enjoy wealth and joyful prosperity—I also consent to this.

Vajragarbha addressed the Buddha, saying:

Reverently, O World-Honored One! If one has not attained the Bodhisattva's forbearance, and moreover does not fully cultivate the path of the ten wholesome deeds, then that Caṇḍāla and that Kṣatriya named Sānaka, here whom the World-Honored One has profoundly instructed, would still diminish and lose, falling into the Avīci hell. Such being the case, how can liberation be attained?

The Buddha said: O good son! A Kṣatriya king who has received the consecration, if he attains firm faith and power arising toward the Three Jewels, and further gives rise to pure faith spreading far and wide, and moreover does not, toward my Three Vehicles whereby one emerges from the Dharma, give rise to slander, down to not slighting or scorning even a four-line verse; if toward those who keep the precepts and those who break the precepts he creates no disturbance whatsoever; down to one who, not having received the pure precepts, yet shaves his head and wears the kaṣāya robe as a bhikṣu, he creates no disturbance—

If, regarding what belongs to the saṅgha, or what belongs to individuals, all the goods enjoyed, he does not usurp them; if he ceases, and constantly listens to and receives the Three Vehicles, emerging from the right Dharma; having heard thus, he cultivates according to his capacity; if toward that cultivation of the Three Vehicles, toward the place of the bhikṣus, he constantly draws near; if with firm vow-power he gives rise to no errant mind; if he guides sentient beings into the Dharma of the Great Vehicle, causing them to delight in abiding peacefully—if a Kṣatriya king is able to be fully endowed with such characteristics, then he should enjoy abundant wealth and joyful goods of use, and not regress or fall.

Before all the Buddhas, the Tathāgatas, he is granted approval. I now likewise consent to this matter. Furthermore, there it is then said: If there be a truly virtuous Kṣatriya king, down to a truly virtuous Elder—whether now, or down to a future age, down to after five hundred years when the Dharma is about to perish—whether himself or others, all guard and protect; if toward the pure teachings of the Buddha they firmly uphold and keep; and further abide in the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, together with the Great Vehicle; the Pudgalas (Pudgala = sentient beings) all cultivate pure conduct and the virtue of precepts broadly for the great assembly.

Such Dharma vessels, or non-Dharma vessels, down to those who shave their hair and wear the kaṣāya robe, all are guarded and protected. Further, for the protection and upholding of monasteries and stūpas and the goods belonging to them, none are usurped; whether enjoyed by oneself or enjoyed together with others. Should one infringe upon them, it is immediately prohibited.

Such accumulated merit and virtue is immeasurable and incalculable. It has no limit or measure.

At that time, in the assembly, all the lords of the heavenly realms, down to those who are masters of households, all spoke these words:

Reverently, O World-Honored One: If a truly virtuous Kṣatriya king, down to a truly virtuous Elder, is fully endowed with such merit, then we shall all guard and protect them. We shall cause them to be fully endowed with ten kinds of increase. What are the ten?

First is the increase of lifespan.

Second is the increase of being free from calamity.

Third is the increase of being free from sickness.

Fourth is the increase of kinsfolk.

Fifth is the increase of wealth and goods.

Sixth is the increase of belongings.

Seventh is the increase of sovereign ease.

Eighth is the increase of renown.

Ninth is the increase of good companions.

Tenth is the increase of wisdom.

We, together with our kinsfolk, shall constantly guard and uphold that truly virtuous Kṣatriya king, down to the borders of his country. There are ten things to be kept far away from, for the sake of his protection. What are the ten?

First is the enemy soldiers of another country.

Second is the enemy soldiers of one's own country.

Third is those who have committed crimes.

Fourth is those who kill and harm.

Fifth is rain at the wrong time.

Sixth is poisonous winds and excessive sweltering heat.

Seventh is dwelling in a place of extreme evil.

Eighth is hunger and thirst.

Ninth is epidemic disease running rampant with death. Tenth is wrong views.

The Candrapradīpa Samādhi Sūtra (Samādhirāja Sūtra) says: If the devas, nāgas, yakṣas, and so forth, uphold my teachings, then those persons are great almsgivers (dānapatis), causing my eye of Dharma to be long-lasting. They cause the seed of the Three Jewels not to be lost and not to be cut off. It is born from my mouth.

From the Dharma there are born by transformation the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, down to the pure-faithed good men and good women who, for the sake of the Dharma of the supreme-truth, down to seeking Anuttarā Samyak Saṃbodhi, all uphold and protect. I now also draw near and entrust to the devas, nāgas, yakṣas, and so forth, who are the great almsgivers. Down to Maitreya in the Bhadrakalpa, together with the Bodhisattvas, the Mahāsattvas, as I instruct, they should uphold and protect.

If there be one who wishes to abide peacefully in cultivating the right Dharma, he then attains the wholesome mind. How can this wholesome mind be attained?

As the Ratnamegha Sūtra (Jewel Cloud Sūtra) says: The Bodhisattva attains the wholesome mind. Why is this called the wholesome mind? It means that therein, if body and mind are detached, then one attains the wholesome mind; one should give rise to such a mind in order to know and examine, and then ask what Dharma my mind is able to do. Furthermore, for what reason is it called wholesome? If one does a wholesome deed, then the mind is joyful and pure. By reason of the joyful mind it is called the wholesome mind. It is able to give rise to many kinds of detachment. It is able to arouse many kinds of subtle, unwholesome dharmas which it is able to cut off and extinguish.

The Ajātaśatru Rāja Sūtra says: The Bodhisattvas should not give rise to the mind in this way. If the mind arises in such a way, then it is the evil Māra who gains the benefit. The Buddhas, the Tathāgatas, will then not cherish him. The Sages and Saints will not give rise to a mind of rejoicing. From the various portions of wholesome roots there will again be diminishment and loss. If, on the other hand, one gives rise to the mind yet there is no place of arising—then the evil Māra's perils cannot be attained. The Buddhas, the Tathāgatas, will then cherish this. The minds of the Sages and Saints rejoice; from the wholesome roots distributed there will again be no diminishment.

If that one cultivates in such a way, then in all places he gives rise to the mind, gives rise to the mind that turns the Dharma-wheel in order to expound the Dharma, without confusion or trouble. Although he is again learned, on the contrary he gives rise to arrogance, intoxication, and forgetful loss. The inner mind is scattered and confused, not concentrated.

That flickering, crooked mind continues in succession and arises in this way. He keeps far from Śamatha (Stilling) and Vipaśyanā (Insight). He does not become, for those persons, an object of reverence.

The devas, nāgas, and yakṣas likewise do not comply. Though he has cultivated right conduct, it is not accomplished. If in the deeds done nothing can be attained—this is right conduct.

If one wishes to clearly know one who practices this right conduct, it means: to exhort the practice of cultivation, to hear much, and to dwell in peace.

Furthermore, there it is also said: If there be a Bodhisattva who exhorts the cultivation of superior conduct, and for the sake of leadership creates seven-jeweled, marvelous stūpas to bestow, filling the three-thousandfold great-thousandfold world, then I would still, toward that one, not grant approval. And there is also a person who hears and receives the right Dharma, even a single four-line verse, in accord with the Prajñāpāramitā.

I therefore, toward that one, revere and praise. Why is this so? Hearing much is able to give rise to the Buddhas and to Bodhi.

Further, from the world one is born into the place of non-attachment. If there be a Bodhisattva who exhorts the cultivation of superior conduct for the sake of leadership, then one should, for that one's sake, expound the Dharma, teaching and bestowing. The Bodhisattva and this guidance cause attachment not to arise into a place of attachment.

They cause merit and virtue to accumulate, broadening into the immeasurable, and karmic obstructions to be dissolved.

O Maitreya! Suppose that, filling this entire continent of Jambudvīpa, one exhorts the cultivation of superior conduct, governing the Bodhisattvas, and if they are able, toward the exhorting conduct of expounding the Dharma, teaching and bestowing the Bodhisattvas, to undertake their service and offerings. And further, filling this entire continent of Jambudvīpa, one is able to exhort the cultivation of expounding the Dharma, teaching and bestowing the Bodhisattvas, while all, toward a single matter of exhorting and bringing peace and ease to the Bodhisattvas, undertake their service and offerings.

In such a case the Buddha entirely consents, and moreover rejoices in accord. Why is this so? The work of wisdom in what is difficult to do is the lofty undertaking.

Of all the three realms, the lofty and manifest is the most supreme.

Furthermore, regarding the practitioner who proclaims the right Dharma, as the Ratnakūṭa Sūtra (Jewel Heap Sūtra) says:

The Buddha said: O Kāśyapa! It is like a merchant who wishes to enter the great ocean in search of precious goods; first he skillfully observes his ship to make it firm and secure, down to, after obtaining the precious goods, returning to his own home. O Kāśyapa! The Bodhisattva, the Mahāsattva, is likewise so: wishing to enter the entire ocean of wisdom, he must first observe and exhort the practice of the six Pāramitās, down to passing beyond all foolish common folk and the variously born, into the place of the Śrāvaka and Pratyekabuddha. Thereafter, he dwells in the stage of Buddhahood.

The Ajātaśatru Rāja Sūtra says:

The Buddha taught: O Great King! All wisdom-mind at its root is not severed or detached. In such a way that root will give rise to vigor, exhorting and encouraging one another with instruction.

Giving (dāna) without seeking reward—its dedication is for the sake of all wisdom. Keeping the precepts (śīla) without satiety—dedicating it to all sentient beings. Forbearance (kṣānti) without satiety—seeking the form and characteristics of the Buddha.

Vigor (vīrya) without satiety—toward the wholesome roots constantly diligently cultivating. Meditative absorption (dhyāna) without satiety is the place of objects in accord. Wisdom (prajñā) without satiety—toward all wholesome places pondering and selecting, done for the sake of the benefit and joy of the Dharma.

He shall live a peaceful and joyful life, long-lasting in all places. All shall be without anything spoiled or lost. Further able to cultivate right conduct, he shall, for the sake of all sentient beings, give rise to an impartial mind.

As the Candrapradīpa Samādhi Sūtra (Samādhirāja Sūtra) says: The Buddha taught: O Youth! The Bodhisattva, the Mahāsattva, shall be fully endowed with all. If accomplished, it is merit and virtue. He then immediately realizes Anuttarā Samyak Saṃbodhi. What is the one Dharma? O Youth! It is that the Bodhisattva, the Mahāsattva, toward all sentient beings gives rise to an impartial mind, a mind of benefit, a mind without obstruction, a mind without poison. This is the one Dharma. If one wishes to cultivate the conduct of the right Dharma, then one must relinquish those gains and nurturings.

As the Sūtra of Opening Forth the Inner Mind says: One must clearly keep far from gains and nurturings. For that attachment causes the loss of right mindfulness. If delusion arises, then self-benefit will follow along; if flattery arises, then one cannot comply with the instructions of the Buddhas.

If arrogance and conceit arise, then one will head toward the perilous and evil, which is the root. These things spoil and lose the wholesome roots. Although one receives them now, yet afterward the fruit is beyond measure.

All meditative absorptions are kept far away. One must fall into the realms of the hells, hungry ghosts, and animals. The wise should keep far from gains and nurturings, like flowing water that never stops.

Keep far from this as one gives rise to the mind of wanting little and knowing satisfaction.

As the Saṃyukta Āgama Sūtra teaches: It is like a kind of mute sheep within the flock. At the Nyagrodha tree it walks around. There is a mute sheep there.

Alone among the herd of deer on that mountain there is a deer-keeper. Down to, while the herd of deer is in front, moving and trembling, it sees the head bowing down to beg for help, to seek food, and to seek protection. In this way it is likewise still a mute sheep, and the other deer give rise to contempt and conceit.

Here there is a kind of bhikṣu who praises gains, nurturings, and conceit—likewise so. He does not give rise to a mind of detachment but lives apart from the assembly. Only for the sake of food and drink does he enter the towns and villages, making rounds to beg for alms, again seeking to be welcomed and invited, attaining the supreme purity only for the sake of food and drink.

Having divided his food portion, he still wishes to carry it back to the dwelling place where the bhikṣus reside. Then that bhikṣu says: O Venerable Ones! Today I went to the house of a layman to seek aid for my livelihood, attaining the supreme pure food and drink.

Now I already have a place to go and beg for alms. This is the long-abiding method of eating, but the Dharma is cast aside. O Venerable Ones!

If you wish to eat and drink, then do as you please. Having spoken thus, a young bhikṣu gives rise to contempt and conceit. The wise should know!

If such foolish and evil words are spoken, all is likewise only for the sake of gains and nurturings. As is broadly explained in the sūtra: This is what keeps far from the two dharmas of flattery and deceit.

As the Anavatapta Sūtra (Sūtra of the Heat-Free) says: There are two kinds of dharmas. Toward all wisdom-mind they act as obstruction. Therefore, one is deceit, the second is flattery. There are two kinds of dharmas that are without obstruction. One is uprightness. The second is being without flattery. If one wishes to accomplish the various right conducts, one should constantly draw near to the wholesome friends and good and wise teachers (kalyāṇamitra). That cause of drawing near to the good and wise teacher is able to accomplish the various right conducts. Very many scriptures speak of this.

As the Sūtra of the Supreme Birth, the Supreme Bond, and Liberation says: The Bodhisattvas, the Mahāsattvas, have the good and wise teacher (kalyāṇamitra) as their cause; therefore there flows forth into all the conducts of the Bodhisattva.

The good and wise teacher has great majestic power and is able to bring to full completion the various Bodhisattva conducts.

The good and wise teacher is one who is able to give birth to all the Bodhisattva's wholesome roots.

The good and wise teacher gathers together all the Bodhisattva's places of cultivation.

The good and wise teacher takes this as the root. He is able to cause all the Bodhisattvas' defiled minds to become pure.

The good and wise teacher is one who is able to guard and cause to increase all the places of merit and virtue.

The good and wise teacher is the place of joy and fondness, able broadly to bring about all the Buddhas and Bodhi.

The good and wise teacher is one who is able to gather and uphold, causing the Bodhisattvas not to fall into the evil destinies, and further causing those who would regress in the Great Vehicle to cross beyond the training-grounds of the Bodhisattvas. He brings them out of the place of folly and confusion, born into another place. Further, he does not cast aside the Dharma of the Śrāvakas and Pratyekabuddhas. And further, for their sake, he provides protection.

The good and wise teacher is one who is able to cause all those who travel by the wrong path to return to the right path. Having heard the right Dharma, he leads and explains it for them, into all the places of the Buddha-Dharma.

The good and wise teacher is like a mother, able to cause all sentient beings to be born into the household of the Buddha.

The good and wise teacher is like a father, broadly for the sake of sentient beings educating and benefiting them.

The good and wise teacher is like a wet-nurse, skillfully and well helping all, causing them to keep far from sinful karma.

The good and wise teacher is like a servant who toils and suffers, able to cause the ocean of birth-and-death and afflictions to be kept far away.

The good and wise teacher is like one who holds the oar, ferrying sentient beings to the other shore of all wisdom, the shore of precious jewels. Those who cultivate, if they wish to draw near to the good and wise teacher, should ponder and act in this way, causing this body and mind to be pure, strong, and healthy. Let this mind be like the earth, able to bear and carry all heavy loads. Let this mind be like a servant. According to what is commanded, it acts. Let this mind be like a dog, constantly watching and barking to guard the house and home. Contemplate one's own body as a sick person.

The good and wise teacher is a master physician, instructing in the method just as in fine medicine. Rely on those instructions as though one were oneself afflicted with illness. In general, such is the cause of the good and wise teacher.

Thereby the deep mind can become pure. Then, according to the good and wise teachers' instructions, by following that Dharma and skillfully cultivating, one can increase all wholesome roots. Like the king of snow mountains, upon which all medicinal herbs and forest trees must rely and depend; relying on the good and wise teacher is likewise so.

He is able to accomplish all the great vessels of the Buddha-Dharma. Further, like one adrift in the midst of the great ocean who is able to return, the Bodhisattva is born from the cause of the good and wise teacher. He then attains complete fullness of all the conducts and dharmas of the Bodhisattva and all the Buddha-Dharma.

As the Ratnakūṭa Sūtra (Jewel Heap Sūtra) teaches:

The Buddha said: O Kāśyapa! It is like a person who boards a boat and enters the great ocean, and there the boat is set adrift and damaged. Therein there is again a person who relies upon a piece of wood or a mast, and thereby is able peacefully to drift to the shore. O Kāśyapa, the Bodhisattva, in the boat of all wisdom-mind, is likewise so. Down to, therein, there is one who is set adrift and loses the Bodhisattva's boat of Dharma, or who meets a good and wise teacher and makes him a place of reliance. Then that one will recover all wisdom-mind. He boards the boat of the Dharma of Prajñāpāramitā, conveyed to reach the shore of the Dharma-realm.

O Kāśyapa! Down to the Dharma of Anuttarā Samyak Saṃbodhi, all rely upon the good and wise teacher. Therefore, toward the good and wise teacher one must undertake service and offerings; this is the supreme matter.

Whether while the Buddha is still in the world, or after the Buddha enters Nirvāṇa, one should diligently and vigorously practice, and then one will attain immeasurable, fully complete blessings and conduct. The ultimate fruition and recompense will surely be accomplished.

As the Puṣpakūṭa Sūtra (Flower Heap Sūtra) says: If one sees the Tathāgata Lion's Sport, having seen him, one gives rise to a pure mind and makes offerings to him for that reason. Furthermore, if, after that Buddha enters Nirvāṇa, one takes a relic the size of a mustard seed to make offerings, in such a way the fruition and recompense spread broadly everywhere, all reaching far. Herein there is again the immeasurable, without distinction of kind.

As the Mahākaruṇā Sūtra (Great Compassion Sūtra), the Buddha taught: O Ānanda! If there be a person who, before me, makes offerings, having done that deed; and again there be a person who, after I enter Nirvāṇa, takes a relic the size of a mustard seed to perform the rite of offering, and then peacefully enshrines it. And there is again a person who, toward my Dharma, establishes precious stūpas, and has completed that deed. If there is again a person who merely takes a single spray of flowers, tosses it up into empty space, and contemplates it as the Buddha, and for that reason makes offerings—I say that this person already possesses wholesome roots. Ultimately he will realize the fruit of Nirvāṇa.

O Ānanda! It must be said: down to the animal-born among the various sentient beings, if one is able to call to mind the Buddhas, I say that this one possesses wholesome roots. Ultimately he likewise accomplishes the fruit of Great Nirvāṇa.

O Ānanda! You see, regarding the Buddha, the World-Honored One, why is he able to practice the lofty conduct of giving? Why does he give rise to the mind of great majestic power?

O Ānanda! If there be a person who is able merely to recite "Namo Buddhāya," this is the supreme meaning. Why is this so? Because the Buddhas, the World-Honored Ones, are fully endowed and lack nothing in name and designation. This is not without meaning. Therefore, to recite "Namo Buddhāya" is, toward the Tathāgata, according to that, to have however few or many wholesome roots that are not spoiled or lost. Down to a single arising of a pure mind. This is, in all cases, down to ultimately realizing the fruit of Nirvāṇa.

O Ānanda! It is like a fisherman who enters a great lake wishing to catch fish; he then immediately puts his fishing rod into the water, and the fish at once come beside the bait to eat. At that time the fisherman knows there are already fish.

He then draws the rod back to lure the fish, and at once the fish is hooked on the line and is brought up onto the dry land, and according to what he desires he takes and uses it. There is a kind of sentient being in the world likewise so. Before the Buddha, the World-Honored One, they give rise to a pure mind and plant the various wholesome roots.

Down to, having given rise to a pure mind and faith, yet that one with feelings, afterward again does evil. Karmic obstructions accumulate, and then he is born into a place of calamity. Afterward he again meets the Buddha, the World-Honored One.

Using the wisdom of Bodhi and the fishing rod of the four means of gathering (catuḥsaṃgrahavastu), he draws them and the sentient beings out of birth-and-death and peacefully settles them on the shore of Nirvāṇa.

The Sūtra of the Questions of the Sāgara Nāga King says:

The Buddha taught: O Nāga King! The Bodhisattvas, the Mahāsattvas, if they are able to be fully endowed with eight dharmas, then constantly they are never far from the Buddhas. What are the eight?

First is to point out and contemplate the image of the Buddha.

Second is to undertake service to the Tathāgata.

Third is constantly to praise the Tathāgata.

Fourth is to create images of the Buddha.

Fifth is to teach the contemplation of the form-body of the Buddha.

Sixth is, according to the Buddha-field, to recite the names of the Buddha.

Seventh is not to give rise to a weak and inferior mind.

Eighth is to arouse a vast and great mind seeking the wisdom of the Buddha.

As the Bodhisattvapiṭaka Sūtra says: If one is able to make adorned and pure the stūpas and shrines of the Tathāgata, one will attain four kinds of pure, supreme vows. What are the four?

First is broadly attaining the most lofty form and characteristics—the pure vow.

Second is the supreme full endowment of all characteristics—the pure vow.

Third is the supreme firm cultivation—the pure vow.

Fourth is the supreme contemplative seeing of the Tathāgata—the pure vow.

This sūtra also says: If there be a person who, at the stūpas and shrines of the Tathāgata, scatters flowers and burns incense to make offerings, then this person will attain eight kinds of dharmas that are not spoiled. What are the eight?

First is not spoiling form and characteristics.

Second is not spoiling wealth and joy.

Third is not spoiling kinsfolk.

Fourth is not spoiling the pure precepts.

Fifth is not spoiling vast learning.

Sixth is not spoiling tranquil absorption.

Seventh is not spoiling wisdom.

Eighth is not spoiling the vow.

If there be a person who wishes to create an image of the Tathāgata, then he should do so as he pleases; whether of wood, clay, iron, or stone; or of elephant ivory; or of gold, silver, lapis lazuli, crystal, red pearls, coral, agate, and various kinds of giant clamshell (musāragalva), together with various precious fragrant substances, and so forth; or painted into a form; or upon wooden boards, upon walls, making the various images; or upon paper or various objects of cloth, fashioning them; or making them anew oneself, or repairing images of the Tathāgata that have become damaged.

Having done so, then in a future age he will not be born into a lowly and base lineage, will not be born into a family that creates evil karma, will not be born into a family of wrong views. In his bodily form he will constantly be without defect or deformity, such as would create the sins of the five heinous offenses (ānantarya). Toward the Tathāgata, being able to arouse a pure mind of faith, he establishes images of the Tathāgata.

This person, in a future age, will have his hell karmic recompense transformed from heavy to light. Toward the Dharma of the Three Vehicles, or the surplus thereof, he attains emergence. Just as an impure person, defiled and tainted in body, can become pure and clean—bathing and washing with marvelous fragrances and ornaments, so that those defiled and evil things, by means of that fragrance, fly away and are no longer foul—one who has created the sins of the five heinous offenses is likewise so.

Having created an image of the Buddha, then his sinful karma is extinguished and exists no more. Further, if there be one who commits the karma of the ten unwholesome deeds, yet toward the Tathāgata arouses a pure mind of faith, then that person's sinful karma will likewise be entirely extinguished. Like milk poured into fire, which will become light—the karma dissolves and remains no more; this meaning is likewise so.

How much more so for one fully endowed with the supreme mind of Bodhi, and for those who have gone forth, who are all fully endowed with the pure precepts.

The Mahāyāna Ratna-piṇḍārtha Śāstra (Treatise on the Essential Meaning of the Mahāyāna Jewel) — End of Scroll Five.