菩薩善戒經

CHAPTER TWENTY-THREE

ABIDING IN ACCORDANCE WITH THE DHARMA AND STEADYING THE MIND

The great bodhisattva’s compassion for sentient beings has seven qualities. What are the seven?

1.Fearlessness.

2.Truthfulness.

3.Freedom from sorrow.

4.Freedom from expectation.

5.Freedom from attachment.

6.Vastness.

7.Impartiality.

-The great bodhisattva, out of compassion for sentient beings, fearlessly cultivates the three wholesome activities of body, speech, and mind in order to destroy the unwholesome karma of sentient beings. This is called fearlessness.

-The great bodhisattva’s compassion for sentient beings does not arise from the affliction of defiled attachment. The bodhisattva does not act contrary to the Dharma or the discipline, does not speak falsely, and does not instruct others in unreasonable things. This is called truthfulness.

-Because of a compassionate mind, the great bodhisattva diligently practices austerities for the sake of sentient beings, without grief or regret. This is called freedom from sorrow.

-Even though no sentient being asks or implores, the bodhisattva personally cultivates loving-kindness. This is called freedom from expectation.

-When the great bodhisattva cultivates compassion toward sentient beings, the bodhisattva has not the slightest greed. To be free from greed means neither seeking repayment of kindness nor seeking karmic reward for one’s loving-kindness and compassion. This is called freedom from attachment.

-The great bodhisattva cultivates loving-kindness and compassion. Even if sentient beings strike, revile, or harm the bodhisattva, the great bodhisattva does not thereby abandon loving-kindness. This is called vastness.

-The great bodhisattva cultivates loving-kindness not merely for a certain number of sentient beings, but for immeasurable and boundless sentient beings throughout immeasurable Dharma realms. This is called impartiality.

Such are the seven qualities.

A bodhisattva endowed with the seven qualities above is called a bodhisattva whose mind is utterly pure. This purity of mind has fifteen qualities:

1.Supreme purity.

2.Purity in accordance with the Dharma.

3.Purity of the paramitas.

4.Purity of ultimate truth.

5.Inconceivable purity.

6.Purity of peace and security.

7.Purity of happiness.

8.Purity of non-negligence.

9.Purity of steadfastness.

10.Purity of freedom from deception.

11.Purity of the impure.

12.Purity of purity.

13.Purity of goodness.

14.Purity of discipline.

15.Purity of intrinsic nature.

-The great bodhisattva wholeheartedly recollects the Three Jewels. This is called supreme purity.

-After receiving the bodhisattva precepts, the bodhisattva wholeheartedly safeguards them and does not violate them. This is called purity in accordance with the Dharma.

-The great bodhisattva wholeheartedly cultivates the five paramitas. This is called purity of the paramitas.

-The great bodhisattva wholeheartedly and clearly knows that the Dharma realm is fundamentally devoid of self and possessions belonging to a self. Merely through conventional extension, it is called “I” or “person,” and so forth. The bodhisattva clearly comprehends the extremely profound meaning and principles of the twelve divisions of the teachings, which are the principles of ultimate truth. Ultimate truth is called purity of ultimate truth.

-The Buddhas and bodhisattvas, from their appearance in the world until their nirvana, are inconceivable. This is called inconceivable purity.

-The bodhisattva wholeheartedly cultivates compassion and brings peace and happiness to all sentient beings. This is called purity of peace and security.

-For the sake of suffering sentient beings, the great bodhisattva cultivates loving-kindness, enabling them all to attain happiness. This is called purity of happiness.

-For the sake of sentient beings, the great bodhisattva cultivates loving-kindness and compassion without seeking offerings, karmic reward, or repayment of kindness, yet also does not allow sentient beings to commit evil unchecked. This is called purity of non-negligence.

-For the sake of unsurpassed bodhi, the great bodhisattva’s mind is steadfast and indestructible. This is called purity of steadfastness.

-Throughout immeasurable lives, the great bodhisattva wholeheartedly cultivates the wholesome practices of bodhi. Such practices of bodhi and the path to bodhi are never false or futile. This is called purity of freedom from deception.

-The great bodhisattva, before attaining the stage of realization, possesses what is called purity of the impure.

-The great bodhisattva abides on the stage of ultimate consummation and cultivates the paramita of generosity, the paramita of moral discipline, and so forth. This is called purity of goodness.

-The great bodhisattva subdues the mind in order to attain the stage of purity of mind. This is called purity of discipline.

-The great bodhisattva abides on the stage of purity of mind or the stage of ultimate consummation. This is called purity of intrinsic nature. Purity of intrinsic nature does not mean becoming pure only after cultivation; rather, its essential nature has always been so in itself. Because both body and mind are pure, it is called purity of intrinsic nature.

-A bodhisattva endowed with the fifteen qualities above can accomplish ten things:

1.Because of supreme purity, the bodhisattva diligently makes offerings to the Three Jewels. Making offerings to the Three Jewels is the most fundamental adornment of the path to bodhi.

2.Because of the purity of receiving and upholding the precepts (purity in accordance with the Dharma), the bodhisattva always receives and upholds the bodhisattva’s prohibitive precepts. Even at the cost of life, the bodhisattva never violates them. If, through a lapse of right mindfulness, the bodhisattva violates the prohibitive precepts, the bodhisattva immediately repents.

3.Because of purity of the paramitas, the bodhisattva constantly and diligently cultivates all wholesome dharmas and thereby becomes free from negligence.

4.Because of purity of ultimate truth, the bodhisattva revolves through birth and death for the sake of sentient beings. Although afflicted by defilements, the bodhisattva never allows them to obscure the mind of quiescence, the mind of nirvana.

5.Because of inconceivable purity, the bodhisattva enables sentient beings to acquire vast faith in the Buddhadharma and to cultivate the path and its fruits.

6.Because of purity of peace and security, purity of happiness, and purity of non-negligence, the bodhisattva fully accomplishes the benefit of sentient beings, yet the bodhisattva’s mind remains free from sorrow and regret.

7.Because of purity of steadfastness, the bodhisattva diligently cultivates vigor, destroys indolence, and becomes free from negligence.

8.Because of purity of freedom from deception, the bodhisattva can attain unsurpassed bodhi, increase wholesome dharmas, and cultivate without ever becoming discouraged.

9.Because of purity of discipline and purity of intrinsic nature, the bodhisattva always teaches and transforms sentient beings by means of unsurpassed bodhi and bestows peace and security universally upon devas, humans, and all sentient beings.

10.By means of purity of intrinsic nature, the bodhisattva encompasses three kinds of purity. These three are purity of the impure, purity of purity, and purity of goodness.

All Buddhas and bodhisattvas of the past, future, and present who realize unsurpassed bodhi—whether they have already attained it or are now attaining it—have attained unsurpassed bodhi through these fifteen dharmas of purity, without a single exception.

If any teaching were to say that a bodhisattva could attain unsurpassed bodhi apart from these fifteen dharmas, that would be impossible.

CHAPTER TWENTY-FOUR

ABIDING IN ACCORDANCE WITH THE DHARMA AND ENTERING THE STAGE OF BODHI

The great bodhisattva is endowed with the requisite nature, endowed with moral discipline, endowed with training in the bodhisattva precepts, endowed with the characteristics of a bodhisattva, fully accomplished in the adornments of a bodhisattva, and endowed with the fifteen kinds of purity of mind. The bodhisattva thereby attains the purity and adornment of the three activities of body, speech, and mind.

There are twelve practices that encompass everything belonging to the practices of a bodhisattva and also encompass the practice of the Tathagata, which is the thirteenth practice. After unsurpassed, complete, perfect enlightenment has been attained, it is called the unsurpassed practice.

What are called the twelve practices of a bodhisattva?

1.The practice of intrinsic nature.

2.The practice of understanding.

3.The practice of joy.

4.The practice of moral discipline.

5.The practice of wisdom. (The practice of wisdom also includes the following three practices.)

6.The practice associated with the aids to bodhi.

7.The practice associated with the Noble Truths.

8.The practice associated with the twelve links of dependent origination.

9.The practice of cultivation.

10.The signless practice. (Also called the practice of non-activity.)

11.The unobstructed practice.

12.The bodhisattva practice.

If a bodhisattva cultivates these twelve practices, they encompass all practices and also encompass the practice of the Tathagata, surpassing all other practices. This is the unsurpassed practice.

1.What is the practice of intrinsic nature? -The great bodhisattva cultivates the merits and virtues of a bodhisattva and is endowed with wholesome dharmas. Because the bodhisattva cultivates wholesome dharmas, the bodhisattva always delights in them and preserves all the seeds of the Buddhadharma. Knowing personally that the body possesses the Buddha-seed, the bodhisattva destroys the coarse portion of the afflictions. This is called the practice of intrinsic nature. (The stage of the Ten Faiths.)

A bodhisattva fully endowed with this practice of intrinsic nature can never give rise to grave afflictions that lead to committing the five heinous offenses or becoming an icchantika. This is called the practice of intrinsic nature.

2.What is the practice of understanding? -The great bodhisattva gives rise to the mind of bodhi and cultivates the various practices. This is called the practice of understanding. (The Ten Abodes, the Ten Practices, and the Ten Dedications of Merit.)

Regarding the Practice of Innate Nature: when a bodhisattva practices the Practice of Innate Nature, the bodhisattva is still at the causal stage of the bodhisattva practices. It is the cause of the twelve practices and the cause of the Tathagata’s Practice. Although it is the common cause of all the practices, the bodhisattva has not yet attained the other practices, much less the Tathagata’s Practice. The causes are not yet complete, the fruit has not yet been attained, and purity has not yet been attained.

Upon attaining one practice, it is called the Practice of Understanding. This is called practicing the Tathagata’s Practice; nevertheless, the Tathagata’s Practice has still not yet been attained, nor has the Tathagata’s Practice been purified. Rather, it is designated the purification of the Practice of Understanding.

Because the Practice of Understanding is purified, the Practice of Joy is attained and purified. Because the Practice of Joy is purified, the Practice of Precepts is attained. The same applies to the purification of the Practice of Precepts, and so forth, up to the twelfth practice, called the Bodhisattva Practice. Once the Bodhisattva Practice has been perfected and purified, the Tathagata’s Practice is attained and purified.

3. Practice of Joy: When a bodhisattva wholeheartedly purifies the mind of bodhi, this is called the Practice of Joy.

4. Practice of Precepts: A bodhisattva first purifies the grave precepts belonging to the innate moral precepts and does not violate the grave prohibitive precepts. Because the precepts have been purified, the bodhisattva cultivates the worldly meditative concentrations. This is called the Practice of Precepts.

5. Practice of Wisdom: Relying upon worldly meditative concentration, one enters the Four Noble Truths.

6. Cultivating the thirty-seven factors conducive to awakening is called the Practice of the Complete Aids to Bodhi.

7. Cultivating the Aids to Bodhi and directly realizing the Four Noble Truths is called the Practice of the Complete Noble Truths.

8. Practice of the Complete Twelve Links of Dependent Origination: By contemplating the Four Truths, one sees that all suffering arises from causes and conditions and ceases through causes and conditions. This is called the Practice of the Complete Twelve Links of Dependent Origination.

9. Practice of Cultivation: Diligently applying oneself with vigor for the sake of the factors conducive to bodhi is called the Practice of Cultivation.

10. Signless Practice: Although one does not perceive the mark of sentient beings or the mark of bodhi, one cultivates the path to bodhi without ceasing and without conceptual thought. This is called Signless Practice.

11. Unobstructed Practice: One cultivates the undifferentiated Dharma realm and expounds the true Dharma for immeasurable sentient beings, enabling them to cultivate the path to unsurpassed bodhi.

12. Practicing the unsurpassed practice, one successively realizes unsurpassed bodhi and performs all the works of a Buddha. This is designated the Bodhisattva Practice.

Having perfected the Practice of Innate Nature, a great bodhisattva will assuredly attain the twelve practices.

Having perfected the Practice of Understanding, a great bodhisattva eliminates the coarse aspects of the outflows and afflictions.

The same applies upon perfecting the Practice of Joy, up to and including the Bodhisattva Practice: one no longer regresses from the fruit of Buddhahood.

When a great bodhisattva practices the Practice of Innate Nature, the bodhisattva does not grasp the characteristics of any dharma; the same applies up to the practice of the Bodhisattva Practice.

When a great bodhisattva cultivates the Practice of Innate Nature, the bodhisattva does not cling to seeking wholesome dharmas or to the results of wholesome dharmas; the same applies up to the Bodhisattva Practice.

When a great bodhisattva cultivates the Practice of Innate Nature, the bodhisattva acquires the power of great wisdom; the same applies up to the practice of the Bodhisattva Practice.

When a great bodhisattva cultivates the Practice of Innate Nature, the bodhisattva ends five kinds of fear: fear of being unable to sustain one’s life; fear of ill repute; fear of death; fear of the lower realms; and fear of assemblies.

Nevertheless, there are still many occasions when unwholesome karma of body, speech, and mind occurs. At times, one desires and thinks about the five sensual pleasures; at times, one remains attached to one’s possessions; and at times, one follows others without deciding for oneself. At times, one pays no heed to whether the Buddha, Dharma, and Sangha are genuine or not; pays no heed to the inconceivable qualities of Buddhas and bodhisattvas; seeks neither causes nor fruits, neither much nor little.

At gain or loss, one gives rise to neither sorrow nor joy. One may employ erroneous expedient means or fail to employ expedient means. Possessing only a little wisdom derived from learning, one often forgets it.

One is beset by suffering, one’s wisdom is not keen and penetrating, one seldom thinks of unsurpassed bodhi, one is not diligent in vigor, and one does not attain a mind of profound faith and understanding. Upon contact with forms, sounds, odors, tastes, and tangible objects, one gives rise to an inverted mind. After relinquishing this body and being born into another life, one forgets right mindfulness.

At times, one is clear-minded, and at times, one loses clarity; one is unable to discern the appropriate expedient means for taming sentient beings. At times, one teaches the Dharma but does not correctly understand the phrases, meanings, and words. Some among the listeners accept it with faith, like a person shooting at a target in the dark, sometimes hitting it and sometimes missing it.

Having aroused the mind of bodhi, one may or may not regress. One may violate the bodhisattva precepts one has received, or may seek only one’s own happiness and not act for the sake of sentient beings. One may hold erroneous views regarding the karmic rewards and meritorious recompense of a bodhisattva.

Upon hearing profound Dharma, one sometimes becomes afraid and sometimes rejoices; at times, one has profound faith, and at other times, one doubts. One is unable to cultivate loving-kindness and compassion. Or, after giving only a little to others, one’s mind becomes delighted and considers it sufficient.

One lacks the characteristics of a bodhisattva and the adornments of a bodhisattva. Seeing oneself as far removed from the unsurpassed path, one cannot reach its ultimate destination. One’s mind contemplates great nirvana, yet one does not know the names and natures of the factors conducive to bodhi and so forth.

The continued presence of such characteristics is called the Bodhisattva’s Practice of Innate Nature.

A bodhisattva in the Practice of Understanding attains three degrees of acceptance: lower, middle, and higher. Upon attaining lower acceptance, its characteristics are identical to those of the higher acceptance of the practice below it. Middle acceptance is the intermediate degree. Upon attaining higher acceptance, its characteristics are identical to those of the lower acceptance of the practice above it. When the Practice of Joy is realized, such characteristics of acceptance come to an end, and there is only unalloyed goodness. Because wholesome dharmas are complete, this is called the purified mind.

Although the bodhisattva in the Practice of Understanding possesses the three degrees of acceptance described above, they are not pure. Why is this? Because while practicing these three kinds of acceptance, there are still lower, middle, and higher divisions, and therefore they are not pure. When abiding in the Practice of Joy, one eliminates all evil; therefore, it is pure.

Furthermore, when abiding in the Practice of Joy, one arouses the mind of unsurpassed bodhi. One accords with what others teach and then reflects upon it oneself. Through these two causes and conditions, the mind becomes steadfast; therefore, this is called a pure vow. One leaves worldly dharmas behind, attains supramundane dharmas, and dispels the suffering of sentient beings. This vow surpasses the aspirations of sravakas and pratyekabuddhas.

In a single thought-moment of forming an aspiration, a great bodhisattva can acquire immeasurable and boundless merit. This vow is unwavering, inexhaustible, irreversible, and unchanging; it grows ever more magnificent and can ultimately realize unsurpassed bodhi. This is designated a true vow.

With regard to this true vow, a bodhisattva contemplates four matters: Who arouses the mind of the path? For what reason is the mind aroused? What are the natures of the aroused mind? What merits does the arousal of the mind possess? These are called the four.

As to who arouses the mind of the path: it is one who has accomplished the Practice of Understanding, is replete with wholesome merit, and skillfully practices the path to bodhi. The arousal of the mind of bodhi by sentient beings is likewise so.

What does it mean to arouse the mind through causes? It means to be fully adorned with the path to bodhi, to benefit sentient beings, to cultivate the immeasurable practices belonging to unsurpassed bodhi, and to completely accomplish all Buddha-Dharmas and all practices of the Buddhas. These are called the causes and conditions.

Through these causes and conditions, the mind of bodhi is aroused. Every arousal of the mind is directed toward adorning unsurpassed bodhi. All meritorious practices are also works of the path to bodhi, accord with omniscience, and accord with all Buddha-works.

One leaves the state of an ordinary being and receives the designation “bodhisattva.” Through the designation “bodhisattva,” one leaves the station of ordinary beings, enters the stage of certainty, is born into the lineage of the Buddhas, is called a child of the Buddha, and is certain to realize the fruit of unsurpassed bodhi. One attains a mind of great joy and equanimity, leaves behind ambition, jealousy, and anger, and expounds the path of unsurpassed bodhi for sentient beings.

One becomes fully adorned with all Buddha-Dharmas, Buddha-works, and practices of the Buddhas; realizes a joyful mind; attains the bliss of serenity; leaves afflictions behind; obtains bodily ease; completely accomplishes pure wholesome dharmas; draws near to unsurpassed bodhi; and possesses a sincere and pure mind. Because this is the course of a bodhisattva, one leaves all fear, attains a mind of great joy, arouses the profound and earnest mind of bodhi, abandons five kinds of fear, amasses the conditions that overcome the obstruction to realizing non-self, and clearly understands that there is neither a self nor anything belonging to a self.

By contemplating that there is neither a self nor anything belonging to a self, one does not greedily cling to the body and therefore leaves behind the fear of being unable to sustain one’s life.

One neither seeks nor asks for the possessions of others, even when they are valuable, and constantly makes this vow: “How may I bring great benefit to everyone?” Therefore, the bodhisattva leaves behind the fear of ill repute.

Because one has abandoned attachment to self and does not perceive a self, one thereby leaves behind the fear of death.

Because one knows with wholehearted certainty, “After relinquishing this body, I shall always accompany the Buddhas and bodhisattvas,” one therefore leaves behind the fear of falling into the three lower realms.

Because one wholeheartedly seeks the supramundane Dharma, one thereby leaves behind fear of the awesome dignity of the assembly.

Having left behind such fears, the bodhisattva also abandons the fear of hearing profound meanings, all arrogance and harmful intent, and worldly forms of elation. The bodhisattva attains a pure and incorruptible mind, a great mind, and an immovable mind. Having attained these states of mind, the bodhisattva diligently and energetically practices the path, wholeheartedly mindful of unsurpassed bodhi. Because of wholehearted faith, the bodhisattva single-mindedly and diligently cultivates the dharmas that assist bodhi. This is called the Joyful Practice.

By abiding in the Joyful Practice, the mind becomes pure. Because the mind is pure, the bodhisattva wholeheartedly thinks of making offerings to the Tathagatas; constantly thinks of safeguarding the true Dharma and causing the Dharma to flourish; wholeheartedly thinks of training sentient beings, dwelling in Buddha-worlds, drawing near to the Buddhas, listening sincerely to the Dharma, and purifying Buddha-lands. The bodhisattva constantly thinks of practicing together with the Buddhas, bodhisattvas, and spiritual friends. For the benefit of sentient beings, the bodhisattva aspires to realize unsurpassed bodhi and perform Buddha-works.

Before attaining unsurpassed bodhi, the bodhisattva constantly makes vows such as these, which are called great vows. Hundreds of thousands of immeasurable vows such as these are called wholesome vows. Having made these vows, the bodhisattva diligently cultivates with energy in the present life. To purify the Joyful Practice, the bodhisattva cultivates ten dharmas. These ten dharmas are:

1. Having faith in all Buddha-Dharmas.

2. Knowing that sentient beings undergo suffering because of the twelve links of dependent origination, the bodhisattva cultivates compassion so that suffering sentient beings may attain liberation.

3. To bring happiness to all sentient beings, the bodhisattva cultivates loving-kindness.

4. Because sentient beings suffer, the bodhisattva does not cherish the body. Not cherishing body or life, the bodhisattva relinquishes both internal and external possessions.

5. For the benefit of sentient beings, the bodhisattva endures intense suffering without ever regretting it.

6. Because the mind is free of regret, the bodhisattva can understand writings and worldly arts and methods.

7. By understanding worldly treatises, the bodhisattva can discern the differences among the superior, middling, and inferior faculties of sentient beings.

8. In accordance with the faculties of inferior, middling, and superior beings, the bodhisattva becomes fully endowed with moral conscience and a sense of shame.

9. While cultivating such matters, the bodhisattva’s mind does not regress.

10. Having attained vigorous strength, the bodhisattva accepts the wealth of others and uses it to make offerings to the Three Jewels. The foregoing are called the ten dharmas.

In summary, these ten dharmas are faith, compassion, loving-kindness, generosity, freedom from sorrow, clear knowledge of worldly treatises, conformity with worldly conditions, moral conscience before others, a sense of shame within oneself, and vigor.

The great bodhisattva cultivates these ten dharmas and, for the sake of observing the precepts, undertakes nine kinds of contemplation concerning the path, its fruit, its merits, and its dangers. Having understood them, the bodhisattva can cultivate the path. Wholeheartedly upholding all practices, the bodhisattva attains unsurpassed bodhi, constantly ferries beings across the ocean of birth and death, and constantly teaches sentient beings to cultivate wholesome practices.

At that time, abiding in the power of wholesome practice, the bodhisattva sees immeasurable Buddhas, as described concerning what is seen and heard in the Bodhisattva Treasury. The bodhisattva also knows that throughout the ten directions there are immeasurable worlds with immeasurable names and immeasurable Buddhas. Having known this, the bodhisattva wholeheartedly wishes to see them and is able to do so.

This is called a wholesome vow.

The bodhisattva further makes this vow: “May I always be born in the worlds of the Buddhas and take rebirth there according to my vows.” This is called a wholesome vow. Because the bodhisattva is born throughout the worlds of the Buddhas, the bodhisattva is also able, according to the strength available, to make offerings to the Jewels of the Buddha, Dharma, and Sangha; hear, accept, and uphold the Dharma; and abide in accordance with the Dharma.

The bodhisattva dedicates all cultivated wholesome dharmas to unsurpassed bodhi and embraces sentient beings through the four means of gathering. Consequently, these wholesome dharmas become ever more resplendent. Through making offerings to the Three Jewels and gathering sentient beings over immeasurable kalpas, the bodhisattva purifies body and mind.

Just as gold becomes many times brighter in color through repeated refining, so too is the bodhisattva’s mind. Because the person’s mind is pure, the wholesome dharmas must also be pure.

When the great bodhisattva assumes a human body, the bodhisattva becomes a wheel-turning monarch and king of the four continents, possessing sovereign freedom according to the bodhisattva’s wishes, leaving behind stinginess and greed, and destroying the stinginess and greed of sentient beings. Whatever wholesome dharmas the bodhisattva performs, whether many or few, are all dedicated to the path of unsurpassed bodhi, with the vow that all sentient beings may attain unsurpassed benefit.

At that time, impelled by diligent energy, the bodhisattva relinquishes the throne and goes forth into homelessness. Within a single thought, the bodhisattva can fully realize one hundred samadhis; in a single thought, see the Buddhas in one hundred worlds; and also know the deeds of one hundred Buddhas. The bodhisattva can cause the worlds of one hundred Buddhas to quake, fill one hundred worlds with radiance, and manifest spiritual powers whereby one body emanates one hundred bodies. Each emanated body knows the events of one hundred kalpas in the past and future and enters one hundred Dharma gateways concerning the skandhas, ayatanas, and dhatus; for each, it knows one hundred categories, and each manifests one hundred persons as its retinue. All attain spiritual powers, and so forth.

When the great bodhisattva abides in the stage of the Joyful Practice, the power of the bodhisattva’s vows enables such manifestations of spiritual powers. Thus, the vows aroused by the bodhisattva are inconceivable.

The bodhisattva’s Joyful Practice comprises six arousals of mind: to arouse wholesome vows and cultivate diligently with energy; to purify all practices; to realize other practices; to purify wholesome roots; to skillfully manifest responsive bodies throughout the realms; and to attain the inconceivable.

This Joyful Practice corresponds to the Stage of Joy described in the Ten Abodes. With respect to benefiting oneself, it is called a Stage; with respect to benefiting others, it is called a Practice.

What are the characteristics of the bodhisattva’s Practice of the Precepts?

All the merits possessed through the bodhisattva’s Joyful Practice are fully present in the bodhisattva’s Practice of the Precepts, which includes ten pure states of mind. These ten are:

With a pure mind, the bodhisattva wholeheartedly reveres and serves teachers, preceptors, and venerable elders of longstanding and abundant virtue, never giving rise to deception.

With a pure mind, upon meeting bodhisattvas who follow the same practice, the bodhisattva is the first to offer greetings and speaks gently.

A pure mind overcomes all karmic activities of Mara and all afflictions.

A pure mind perceives the faults inherent in all conditioned activities.

A pure mind clearly perceives the merits of nirvana.

A pure mind cultivates all dharmas belonging to the aids to enlightenment.

A pure mind cultivates tranquility for the sake of the aids to enlightenment.

A pure mind is not defiled by worldly dharmas.

A pure mind leaves behind the Vehicle of the sravakas and delights in contemplating the Mahayana.

A pure mind constantly thinks of benefiting sentient beings.

The foregoing are called the ten pure states of mind.

Because these ten pure states of mind are fully possessed, this is called the Practice of the Stage of Moral Discipline.

When a bodhisattva abides in the Practice of the Stage of Moral Discipline, the bodhisattva fully possesses the precepts intrinsic to their nature. Although coming into contact with precepts involving wrong conduct, the bodhisattva neither accepts them, keeps them in mind, nor delights in them. The bodhisattva does not violate even the minor precepts, much less the intermediate or superior precepts.

Possessing the ten wholesome dharmas, the bodhisattva knows what is wholesome and what is unwholesome; knows wholesome karma and evil karma, wholesome destinies and evil destinies, what constitutes a vehicle and what does not, and what is cause and what is effect—all are clearly understood. Because the bodhisattva understands them clearly, the bodhisattva personally practices the ten wholesome deeds and also teaches sentient beings to practice the ten wholesome deeds.

If sentient beings suffer various kinds of pain because of the causes and conditions of evil karma, the bodhisattva gives rise to a mind of compassion and cultivates great compassion in order to dispel the suffering of those sentient beings. The bodily conduct of a bodhisattva who practices moral discipline is tranquil, and the mind is also tranquil. The tranquility of body and mind is pure and radiant, just as pure gold, when coated with the medicinal substance kasivara and placed in fire, becomes even brighter and purer.

The bodhisattva’s wholesome mind and the dharmas cultivated are likewise.

When a bodhisattva abides on the level of the Practice of Moral Discipline, if born into the world, the bodhisattva will often assume the body of a wheel-turning sage-king, ruling over all four continents, and will be able to transform the evil karma and violations of the precepts committed by many sentient beings, establishing them in the Dharma of wholesome moral discipline. The remaining matters are as explained in the Practice of Joy.

Furthermore, in the Ten Abodes, this is called the Stainless Ground because one has abandoned all the defilements of violating the precepts. Because it teaches the bodhisattva precepts, it is called the Practice of Moral Discipline. The meaning of the Stainless Ground explained in the Ten Abodes and that of the Practice of Moral Discipline here are equivalent and do not differ.

What are the characteristics of a bodhisattva’s Practice of Wisdom?

A bodhisattva abiding on the level of the Practice of Wisdom attains ten pure states of mind and undertakes the following contemplation:

My ten pure states of mind neither regress nor turn back.

My mind takes no delight in any contaminated dharma.

With regard to contaminated dharmas, I should diligently cultivate the Dharma gateways that counteract them.

In applying these counteragents, I do not regress.

There is not a single karmic activity of Mara, affliction, or contaminated phenomenon that I do not recognize and overcome.

Because of my cultivation, I do not give rise to a mind that abandons the practice.

I greatly delight in the practices of the Buddhas and bodhisattvas.

For the sake of the Buddhas’ path to enlightenment, I cultivate all manner of arduous practices without becoming discouraged.

I now devote my mind wholeheartedly to recollecting the teachings of the Mahayana.

I always wish to benefit sentient beings.

The foregoing are the ten pure states of mind.

A bodhisattva practicing Wisdom observes that all conditioned activities are governed by immeasurable forms of suffering. Having undertaken this contemplation, the bodhisattva is not defiled by these governing conditions. The bodhisattva contemplates the merit and immeasurable blessed practices of the Buddha’s wisdom.

Wholeheartedly recollecting the merits possessed by the Buddhas, the bodhisattva acquires great faith. To dispel the anguish of all sentient beings, the bodhisattva cultivates a compassionate mind and skillfully contemplates expedient means so that sentient beings may attain liberation. For the sake of liberation, the bodhisattva contemplates the dharmas that serve as counteragents.

Having attained these counteractive dharmas, the bodhisattva contemplates wholesome samadhis and delights in hearing the scriptures belonging to the Bodhisattva Canon. Having heard them, the bodhisattva diligently cultivates with vigor. For the sake of hearing the Dharma, the bodhisattva does not begrudge even the body.

All internal and external possessions are offered to parents, preceptors, teachers, elders, and venerable persons of long-standing virtue. For the sake of sentient beings, the bodhisattva endures many kinds of suffering. If able to hear even one word, one sentence, one verse, or one meaning belonging to the Bodhisattva Canon, the bodhisattva’s mind rejoices more than if precious treasures filling the entire great trichiliocosm had been obtained, and more than if the bodhisattva had attained the body of Sakra, Brahma, Mara, or a wheel-turning king.

Suppose someone were to say, “I possess one word, one sentence, one verse, or one meaning spoken by the Buddha. If you can endure the suffering of casting yourself into a great pit of fire, I shall teach it to you.”

Having heard this condition, the great bodhisattva joyfully accepts it and immediately declares, “Even if this entire great trichiliocosm were densely filled with raging fire, I could still place my body within it for immeasurable kalpas; how much more could I endure a little fire such as this!”

At that time, because of diligent cultivation and vigor, the bodhisattva reflects thus: “If I can hear the true meaning, I shall gain great benefit. The unsurpassed Buddhadharma does not confer benefit merely through words and sentences.”

Because the bodhisattva wishes to understand the true meaning, the bodhisattva cultivates the Four Dhyanas, the Four Formless Concentrations, the Four Immeasurable Minds, and the five superknowledges. By cultivating meditative concentration, the bodhisattva vows to be born in the Desire Realm and cultivates the dharmas that aid enlightenment in order to benefit sentient beings. Although born in the Desire Realm, the bodhisattva is not bound by it. First, the bodhisattva severs sensual desire, anger, delusion, and so forth.

This is like pure gold that is smelted, refined, and worked repeatedly without suffering any diminution. Because the bodhisattva cultivates pure roots of goodness, the bodhisattva attains the excellent body of the god Sakra. For those who delight in sensual desire, the bodhisattva destroys their craving and enables them to contemplate wholesome dharmas.

The bodhisattva enables sentient beings to understand karmic conduct, the realms of worlds, and the realms of sentient beings. The bodhisattva knows skillful means. The bodhisattva enables suffering sentient beings to attain liberation.

The bodhisattva makes offerings to parents, teachers, preceptors, and virtuous persons. The bodhisattva enables sentient beings to live and conduct themselves properly. The bodhisattva attains correct dhyana, samadhi, and the superknowledges.

As the Luminous Ground is explained in the Ten Abodes, so too is this Practice of Wisdom; they are equal and do not differ.

What are the characteristics of a bodhisattva’s Practice of the Aids to Enlightenment?

A bodhisattva practicing Wisdom possesses the ten dharmas explained above. Abiding in these dharmas, the bodhisattva’s mind remains incorruptible. The bodhisattva cultivates wisdom and is able to expound the true Dharma to sentient beings, enabling them to be disciplined and brought to maturity.

To those who have matured, the bodhisattva teaches the Dharma so that they may attain liberation and give rise to the Buddha lineage. By cultivating the thirty-seven factors aiding the path and skillful means, the bodhisattva abandons attachment to self. By destroying attachment to self, the bodhisattva brings the afflictions to an end and attains a mind of patient acceptance, a gentle and pliant mind, a pure and wholly wholesome mind, and a mind capable of immeasurable practices.

Grateful and mindful of kindness, the bodhisattva fully possesses immeasurable pure and wholesome dharmas and becomes ever more diligent and vigorous in cultivating the wholesome activities of the higher grounds. The bodhisattva clearly understands the Dharma realm and the realm of sentient beings. No evil person, Mara, or member of Mara’s retinue can alter, obstruct, or corrupt this bodhisattva’s mind.

The remaining matters are as explained in the preceding Practices.

Just as a craftsman strings golden beads into a necklace that readily delights everyone, so too are the wholesome dharmas of this bodhisattva: they cannot be shaken by sravakas, pratyekabuddhas, or any other beings.

This bodhisattva is born in the Yama Heaven in order to destroy the sentient beings’ attachment to self there. This is called the bodhisattva’s Practice of the Aids to Enlightenment.

In order to cultivate the benefits of wisdom; in order to cultivate the thirty-seven factors aiding the path and destroy all views and all delusions; in order to bar and prevent all evil karma; in order to increase wholesome dharmas; and in order to purify the fruit of the grounds, the bodhisattva cultivates the Practice of the Aids to Enlightenment.

This is like the Blazing Wisdom Ground explained in the Ten Abodes. The Blazing Wisdom Ground and this Practice of the Aids to Enlightenment are equal and do not differ. Benefiting oneself is called the Ground; benefiting others is called the Practice.

What are the characteristics of a bodhisattva’s Practice of the Shared Noble Truths?

The bodhisattva in the Practice of Truth first attains ten pure dharmas. Because his purity with respect to the Four Noble Truths is exceedingly great, this is called the Practice Shared with the Truths—the Practice Shared with the Noble Truths.

The bodhisattva in the Practice of Truth sees immeasurable worlds and immeasurable Buddhas, and contemplates each of the Four Noble Truths through ten practices. If suffering is taught, for what reason is it taught? Through what causes and conditions is it taught? In what manner is it taught? Concerning whom is it taught? The bodhisattva knows all such matters truthfully.

Thus it is with the Truth of Suffering, and likewise with the Truth of Origin, the Truth of Cessation, and the Truth of the Path. While contemplating them, he knows the skillful means associated with the Four Noble Truths and contemplates all suffering, all faults, and the merits of each truth. For the sake of sentient beings, he increases his compassionate mind.

He clearly knows the karmic retribution of sentient beings as they come and go throughout the world. He clearly knows the worldly truth of conditioned phenomena and clearly knows the consequences incurred through erroneous dharmas. For those who practice erroneous dharmas, he teaches the gateway of liberation.

He understands the various adornments and is fully endowed with mindfulness. He possesses a lucid mind and skillful means for taming sentient beings. He thoroughly understands all worldly arts and methods.

To transform sentient beings, he dispels their sufferings. To realize unsurpassed bodhi, he constantly gives sentient beings the necessities they require. He continually dispels the poverty and hardship of sentient beings.

He clearly understands the meaning of what is possible and what is impossible, destroys erroneous forms of worship, does not accept distorted interpretations of the meaning of the bodhisattva treasury, and expounds the true principle. The remaining matters are as stated in the practices above.

It is like pure gold set among precious objects, whose value is difficult to measure. This great bodhisattva is likewise: all his wholesome qualities surpass those of all shravakas and pratyekabuddhas, and surpass those of bodhisattvas on the lower bhumis.

The wisdom of a great bodhisattva abiding in the Practice of Wisdom, the Third Bhumi, is like the light of the sun and moon. No one can destroy or obscure it, and even the obstructing Vairambha winds cannot displace it.

The manifold wisdom of this great bodhisattva in the Practice Shared with the Truths is likewise, yet even more excellent. No shravaka or pratyekabuddha can cause him to waver, and no worldly dharma can destroy him. When he relinquishes his life, he is born in the Tushita heaven, attains great sovereignty, destroys erroneous dharmas, accomplishes immeasurable hundreds of millions of merits, and becomes fully endowed with the wisdom of a bodhisattva in order to purify sentient beings.

This is because he knows the skillful means for teaching the ultimate truth; because he sees the great suffering in samsara; because he wishes to increase the mind of great compassion; because he wishes to perfect the adornments of merit; because he makes wholesome vows; because he causes his mindfulness, mind of generosity, and lucid mind to grow increasingly; because he wishes to contemplate the various wholesome dharmas; because he wishes to tame the conduct of sentient beings; because he teaches skillful means both worldly and supramundane; and because he purifies wholesome roots.

The remaining matters are as stated above.

This is the same as what the Ten Abodes teaches concerning the Bhumi Difficult to Conquer. The Practice of Truth taught here is equal to it and no different.

What are the characteristics of the bodhisattva’s Practice Shared with the Twelve Links of Dependent Origination?

—As briefly stated above, the bodhisattva abiding in the Practice Shared with the Twelve Links of Dependent Origination contemplates the characteristic of ultimate meaning in all dharmas. Ultimate meaning is the characteristic of emptiness of all dharmas. Because all dharmas cannot be expressed in words, it is called the characteristic of emptiness. The characteristic of emptiness is the characteristic of neither arising nor ceasing. Because there is neither arising nor ceasing, the vision of non-arising is equality. Beginninglessness and endlessness are equal. Existence and nonexistence are equal. Neither grasping nor relinquishing is equal; being like an illusion is equal. Emptiness of intrinsic nature is equal. Neither existence nor nonexistence is equal.

Having abided in these equalities, the great bodhisattva increases the mind of great compassion, wholeheartedly keeps the Dharma of bodhi in mind, clearly knows the arising and dissolution of worlds, knows the twelve links of dependent origination, and clearly understands that all dharmas originally arise from conditions. He also clearly knows that from the twelve links of dependent origination arise the three gateways of liberation: emptiness, signlessness, and wishlessness.

By cultivating the three gateways of liberation, he permanently severs the characteristics of self and what belongs to self, and completely eliminates the characteristics of agent and recipient. This is called ultimate meaning. For the sake of sentient beings, he truly contemplates how the nature of the afflictions arises through the convergence of causes and conditions and is neither enduring nor stable.

Because causes and conditions are unstable, conditioned dharmas are fragile; therefore, there is neither self nor anything belonging to self. They bring about the complete accumulation of immeasurable sufferings. The bodhisattva reflects: “I am able to dissolve and destroy all conditioned dharmas.

Although I can do so, I should not utterly extinguish them. I preserve conditioned dharmas for the sake of sentient beings.” When he initiates this contemplation, he immediately attains the unobstructed Practice of Wisdom. Because his clear Practice of Wisdom is unobstructed, he encounters no obstruction in any practice within the world.

Because he attains the unobstructed Practice of Wisdom, this is called embracing the causal power of the Seventh Bhumi.

In cultivating this Practice Shared with Conditioned Dharmas that assists bodhi, he does not delight in utterly extinguishing conditioned dharmas. Although he does not utterly extinguish them, neither does he become defiled by or attached to them. When the bodhisattva cultivates this skillful means, he immediately realizes ten thousand gateways of the samadhi of emptiness; it is likewise with the samadhis of signlessness and wishlessness. Because he cultivates thirty thousand gateways of samadhi, no erroneous views of non-Buddhist practitioners, no shravaka or pratyekabuddha, and no retinue of any evil Mara can shake him or obstruct and ruin him. The remaining matters are as stated in the practices above.

It is like Lord Shakra, king of the gods, and a wheel-turning king wearing upon their heads golden crowns inlaid with assorted jewels—true treasures that gods and humans greatly delight to behold. The wisdom of this great bodhisattva is likewise, and all Buddhas and bodhisattvas throughout the ten directions delight to behold it. Furthermore, just as the light of the sun and moon far surpasses all other lights, so too does the wisdom of the bodhisattva.

The great bodhisattva abides in the Practice Shared with the Twelve Links of Dependent Origination in order to enable sentient beings to see the equality of all dharmas; because, by knowing the twelve links of dependent origination, he realizes liberation; because he attains the three gateways of liberation; because he destroys all erroneous characteristics; because he knows the skillful means for teaching and transforming beings as they revolve in samsara; because he attains unobstructed wisdom; because he attains the unobstructed lucid practice; because he attains immeasurable gateways of samadhi; because he is neither destroyed nor shaken; because he increases wholesome dharmas; and because he purifies the lands.

The remaining matters are as stated in the Ten Abodes concerning the Bhumi of Manifest Presence. What is taught in the Ten Abodes and what is taught here are equal and no different.

What are the characteristics of the bodhisattva’s Practice of Conduct?

—When the great bodhisattva attains the practices that assist bodhi and perfects his cultivation, he is able to realize immeasurable samadhis, some shared with the world and others not shared with the world. Because he has perfected them, he enters the seventh practice.

At that time, the bodhisattva attains great sovereign power over worldly dharmas and wholeheartedly contemplates the mind of loving-kindness. His adornment of merit and his adornment of the path to bodhi both increase. The Dharma that assists bodhi realized by this bodhisattva is not shared with shravakas or pratyekabuddhas.

He knows the dharma realm, the realm of sentient beings, the worlds, and the profound minds of the Buddhas. When this bodhisattva is fully endowed with such manifold merits, he knows that the realm of the Buddhas is without characteristics, without karma, and without cognitive apprehension. He sees the immeasurable lands of the Buddhas, and in all his activities—walking, standing, sitting, and lying down—he never loses the mind of the Way.

At that time, in each successive thought, the bodhisattva increases the ten paramitas and fully accomplishes the dharmas that assist bodhi.

When abiding in the Practice of Joy, the bodhisattva's aspiration is still only a causal condition. Abiding in the second practice, the Practice of Precepts, is the causal condition for abandoning every breach of the precepts. The third practice, the Practice of Wisdom, increases wholesome aspirations and brings the attainment of lucid understanding of the Dharma.

The fourth practice, the Practice of the Aids to Bodhi, is the causal condition for abandoning the characteristics of the paths. The fifth practice, the Practice Shared with the Noble Truths, is the abandonment of obstacles to learning worldly skillful means. In the sixth practice, the Practice Shared with the Twelve Links of Dependent Origination, one enters the profound meaning.

Upon reaching the seventh practice, the Practice of Conduct, one's progress toward all the qualities of a Buddha increases, and the Dharma of the Aids to Bodhi grows to fulfillment. Therefore, in due course, the bodhisattva attains the Practice of Purity, which is the eighth practice, the Signless Practice. Because purity has been perfected, it is called the Practice of Purity.

Since the seventh practice is still intermingled with impurities, it is not called the Practice of Purity.

While abiding in this seventh practice, the bodhisattva cuts off the afflictions, yet is not said to have abandoned the afflictions. That is, because the afflictions do not arise, the bodhisattva is not said to be associated with them; but because the fruit of Buddhahood has not yet been attained, the bodhisattva cannot be said to have abandoned them. Nevertheless, upon reaching this stage, the three kinds of karma have become pure, and the bodhisattva clearly understands all worldly skillful means, arts, and sciences and can serve as a teacher to devas and humans throughout the entire great trichiliocosm.

Except for those on the Eighth Bhumi, no being anywhere throughout the great trichiliocosm can equal this bodhisattva in mind. Again, except for bodhisattvas of the Eighth Bhumi, one on this Seventh Bhumi can freely enter and emerge from immeasurable Dharma gates and has forever departed from the paths of the shravakas and pratyekabuddhas. This is called the stage of “Purified Karma of Body, Speech, and Mind.” The bodhisattva continues to cultivate the path to bodhi without ever becoming weary or content, can realize the fruit of unsurpassed bodhi, and, for the sake of sentient beings, teaches that conditioned phenomena are free from all characteristics belonging to body, speech, and mind.

The bodhisattva attains the profound Dharma patience of non-arising and non-cessation.

While practicing the sixth practice, the bodhisattva enters the attainment of cessation. Upon reaching this practice, although there is cessation from moment to moment, the bodhisattva does not grasp at or personally realize nirvana; therefore, this is called inconceivable. Although cultivating the practice of bodhi together with sentient beings, the bodhisattva is not defiled by worldly dharmas. The remainder is as explained in the preceding practices.

A great bodhisattva cultivates the three gates of liberation to train sentient beings, not allowing them to remain at the stages of shravakas or pratyekabuddhas. The bodhisattva trains sentient beings, causing them to abandon the five sensual desires and eliminate wrong views. Through such cultivation, all wholesome qualities increase day by day, and no one can damage or shake the bodhisattva's mind.

It is like pure gold set among various precious jewels, whose value is immeasurable, boundless, and beyond calculation.

It is also like the radiance of the sun, which is inconceivable to all sentient beings; the radiance of this bodhisattva's wisdom is likewise so.

A great bodhisattva cultivates this practice in order to enable sentient beings to attain immeasurable hundreds of millions of samadhi gates; to destroy every mind that clings to characteristics; to attain skillful means for properly cultivating the path and its fruit; to behold Buddha-worlds and realize liberation; to enter the exceedingly profound Dharma gates; to perfect the Dharma of the Aids to Bodhi; to cut off entirely both pure and impure dharmas; to fully adorn the path to bodhi; to purify the three kinds of karma; to understand clearly all worldly arts and methods; and to realize immeasurable Dharma gates and samadhis not shared with shravakas and pratyekabuddhas.

The remainder is as stated in the Ten Abodes concerning the Far-Going Bhumi. The meaning of the Far-Going Bhumi and that of this Practice of Conduct are identical and without difference.

What are the characteristics of the bodhisattva's Signless Practice?

—When a great bodhisattva abides in the first stage, the Practice of Joy, the bodhisattva has attained the practice of Dharma, understands the meaning of all dharmas, and knows their non-arising and non-cessation throughout the three times. The past does not arise, the future does not cease, and the present is without characteristics. Because there are no causal conditions, there is neither arising nor cessation.

Therefore, the characteristic of ultimate truth cannot be expressed, nor can the Dharma be expressed. What can be spoken of as dharmas is merely their broadly manifested characteristics. Although they can be broadly manifested, in truth they are originally without intrinsic nature.

Because their nature is without characteristics, there is neither cause nor effect. Yet this “inexpressible” nature cannot be declared nonexistent. Why is this?

Because it can be indicated through words. If a nature that can be spoken of is held to possess characteristics, these are called erroneous characteristics. If something cannot be expressed, then in it there is no distinction between beginning, middle, and end.

For this reason, the bodhisattva is never governed by afflictions at any time, enters correctly into the dharma-dhatu, is free from conceptual thought, and attains an impartial mind. Having escaped the net of delusion, the bodhisattva fully possesses these ten kinds of illumination and then enters the Eighth Practice.

When a great bodhisattva abides in this practice, the bodhisattva immediately attains the quiescence of the patience regarding the non-arising of dharmas. The bodhisattva also makes four kinds of inquiry into all dharmas and possesses four kinds of true knowledge that comprehend all dharmas. Through seeking knowledge, the bodhisattva can completely cut off all wrong karma and so forth. Because wrong karma has been cut off, the bodhisattva sees that the afflictions will not arise again. Why is this? Because they have passed away. The bodhisattva also sees that all afflictions do not cease. Why is this? Because there is no cause that produces them. The bodhisattva further sees that, in the present, the bonds and afflictions do not arise, because their causal accumulations are not cultivated.

The four kinds of inquiry are as explained in the section on true meaning. The four kinds of true knowledge are also explained in the section on Understanding and Practice. This Eighth Practice is called the Quiescent Dharma Patience because the bodhisattva attains the patience regarding the non-arising of dharmas. By realizing the patience regarding the non-arising of dharmas, the bodhisattva attains the exceedingly profound sphere of bodhisattva practice. While abiding in this exceedingly profound practice, the bodhisattva cultivates the wondrous signless practice. If the bodhisattva has any concerns or subtle characteristics of ignorance, upon reaching this stage the bodhisattva abandons them all. Therefore, this practice is called quiescent.

After abiding in this profoundly deep practice, the bodhisattva delights in remaining forever within the stream of Dharma wisdom, entering nirvana completely. At that time, immeasurable Buddhas all manifest and console, encourage, and inspire the bodhisattva. Because of their encouragement and inspiration, the bodhisattva enters the Dharma gates.

By realizing these Dharma gates, the bodhisattva further attains the ten masteries described above. Because the bodhisattva has attained the power of mastery, whether wishing to abide for a long kalpa or a short kalpa, the bodhisattva can do so at will. Whatever samadhi the bodhisattva wishes to enter can be entered at will.

Whatever practice the bodhisattva wishes to undertake can be performed at will. Whatever the bodhisattva seeks within the span of a single thought can be attained immediately. Whatever worldly skillful means the bodhisattva wishes to know can be clearly understood.

Wherever the bodhisattva wishes to be born, birth can be taken at will. Whatever supernormal power the bodhisattva wishes to display can immediately be displayed. Whatever vow the bodhisattva wishes to establish can be fulfilled as desired.

Whatever contemplative practice the bodhisattva wishes to arouse can immediately be accomplished at will. If the bodhisattva wishes to know the dharma-dhatu, it can be known. If the bodhisattva wishes to understand written characters, words, phrases and meanings, what accords with the Dharma, what does not accord with the Dharma, and so forth, all can immediately be known with clarity.

These are called the masterful qualities of merit of a great bodhisattva on the Eighth Bhumi. In every single thought, the bodhisattva constantly beholds the Buddhas… The remainder is as briefly explained in the preceding bhumis.

The analogies of gold and of the sun are likewise applicable.

When a great bodhisattva abides in this practice, it is in order to destroy sentient beings' attachment to characteristics; to attain true understanding of ultimate truth; to attain true wisdom; to attain the quiescence of non-arising; to understand the exceedingly profound practice; to abide in the stream of Dharma; to enter the Buddha's Dharma gates; to enter inconceivable Dharma gates; to keep the mind incorruptible and unshakable with respect to the Buddha-Dharma; to attain immeasurable bases of supernormal power; to attain the ten masteries; to attain the ten masterful qualities of merit; to bring the wholesome faculties to quiescence; and to be free to take birth in the various realms…

Furthermore, there are other teachings, such as those concerning the Immovable Ground set forth in the Ten Grounds. This Immovable Ground and this Practice of Signlessness are equal and do not differ.

What are the characteristics of a bodhisattva’s Unobstructed Practice?

—A great bodhisattva has cultivated exceedingly profound practices without ever becoming weary or content, has cultivated unsurpassed wisdom and perfected all dharmas, and expounds the teachings for sentient beings. Such a bodhisattva clearly knows the Dharma realm. The Dharma realm means that the defilements and afflictions have been exhausted.

Such a bodhisattva clearly knows what is defiled and what is pure and can expound all such dharmas. This one is called a Great Dharma Master, one who has accomplished immeasurable dharani gateways, knows the skillful means for endlessly expounding words and meanings, receives the Dharma, upholds the precepts, and, mindful of sentient beings, expounds the teachings for them. Such a bodhisattva does not speak when the time is inappropriate but speaks according to the inclinations of sentient beings.

These are called the four unobstructed knowledges of a bodhisattva practicing the Unobstructed Practice. The other merits are as explained above.

A great bodhisattva dwelling in this practice leads sentient beings into quiescence. For the sake of sentient beings, such a bodhisattva knows the Dharma realm. For the sake of sentient beings, such a bodhisattva becomes an inconceivable Great Dharma Master. Such a bodhisattva causes the Buddha-Dharma to flourish. This is extensively explained in the Ten Grounds under the Ground of Excellent Wisdom. In order to enable sentient beings to attain peace and happiness, a great bodhisattva dwells in the Unobstructed Practice, which is equal in meaning to the Ground of Excellent Wisdom and does not differ from it.

What are the characteristics of a bodhisattva dwelling in the Bodhisattva Practice?

After purifying the Unobstructed Practice, a great bodhisattva wishes to become a Dharma King and therefore enters pure samadhi. Wishing to perfect the wisdom of all modes, the Dharma gateways attained and the final samadhi are the same as those of all Buddhas. Such a bodhisattva sits together with the Buddhas, performs all practices, comprehends all dharmas, knows the skillful means of liberation, knows the conduct of the Buddhas, knows the inexhaustible dharani gateways of liberation, possesses an exceedingly great power of mindfulness, knows great spiritual powers and quiescent roots of goodness, and knows the purification of Buddha lands, and so forth.

The rest is as stated in the Ten Grounds concerning the Dharma Cloud Ground, fully adorned with the path of bodhi and the bodhisattva practices.

After the bodhisattva on the Ground of the Arising Dharma Cloud realizes bodhi together with all Buddhas, that bodhisattva universally showers sentient beings with immeasurable rain of Dharma. Such Dharma rain can settle all the dust of sentient beings’ afflictions, cause the seeds of wholesome dharmas to sprout, increase their wholesome sprouts, and bring their existing roots of goodness to maturity. Therefore, this ground is called the Dharma Cloud Ground, and for this reason it is also called the Bodhisattva Practice. As for the merits of the Dharma Cloud Ground, the preceding grounds do not possess them.

In cultivating each practice, a bodhisattva must pass through immeasurable nayutas of kalpas and must complete three great asamkhyeya kalpas before fully realizing all the practices.

During the first great asamkhyeya kalpa, the Stage of Understanding and Practice is attained—the stages of the Three Worthies. After passing beyond the Stage of Understanding and Practice, at the beginning of the second asamkhyeya kalpa, the Practice of Joy—the First Ground—is attained. After passing beyond the Practice of Joy, the bodhisattva continues cultivating without cease until reaching the Practice of Signlessness—the Eighth Ground.

Upon reaching the Practice of Signlessness, the second great asamkhyeya kalpa is completed. At this point, when the bodhisattva realizes the Practice of Signlessness, it is called the Practice of Certainty. After passing beyond the Practice of Signlessness, the Unobstructed Practice is attained; after passing beyond the Unobstructed Practice, the Bodhisattva Practice is attained.

Asamkhyeya is spoken of in two ways: first, an asamkhyeya of great kalpas; second, an asamkhyeya of intermediate kalpas. That which cannot be counted is called asamkhyeya. A bodhisattva’s cultivation extends over asamkhyeyas of great kalpas—countless great kalpas.

If a bodhisattva is diligent and vigorous, that bodhisattva can transform an asamkhyeya of intermediate kalpas but cannot transform an asamkhyeya of great kalpas.

A great bodhisattva who cultivates these practices constantly destroys the afflictive obstructions and the cognitive obstructions. When dwelling in the Practice of Signlessness, that bodhisattva eliminates all afflictions in their coarse aspects. When dwelling in the subsequent practices, that bodhisattva eliminates all habitual tendencies of the afflictions—also called fundamental ignorance. Therefore, this is called the Tathagata Practice.

The cognitive obstructions have three layers, comparable to an outer layer of skin, an inner layer of skin, and the marrow within the bones.

Upon realizing the Ground of Joy, one first eliminates the obstruction comparable to the outer skin. Upon realizing the Practice of Signlessness, one can eliminate the obstruction comparable to the inner skin. Upon realizing the Tathagata Practice, one completely ends the obstruction within the bone marrow.

By perfecting the practices above, eleven kinds of purity are attained:

The first practice attains Purity of Nature.

The second practice attains Purity of Understanding.

The third practice attains Purity of Mind.

The fourth practice attains Purity of Precepts.

The fifth practice attains Purity of Vows.

The sixth practice attains Purity of the Adornment of Wisdom.

The seventh practice attains Purity of the Adornment of Wisdom.

The eighth practice attains Purity of the Adornment of Wisdom.

The ninth practice attains Purity of the Complete Adornment of Bodhi.

The tenth practice attains Purity of True Wisdom.

The eleventh practice attains Purity of Unobstructed Wisdom.

The twelfth practice: Purity of Omniscience.

The thirteenth practice: Purity of Habitual Tendencies.

Through hearing the bodhisattva Dharma treasury, faith arises in the first and second practices.

In the third practice, one wholeheartedly establishes vows and cultivates other vows.

The fourth, fifth, and sixth practices consist in clearly knowing the characteristics of all dharmas.

The seventh through the tenth practices are the quiescence of all practices and the ultimate culmination of the causes and fruits of all practices.

The Sravaka Vehicle also has twelve practices:

Possessing the nature of a sravaka is the first practice.

Attaining the foremost mundane dharma is called the second practice.

Attaining the patient acceptance of the truth of suffering is the third practice.

Attaining the four kinds of faith and pure precepts is the fourth practice.

Dwelling in accordance with the precepts and causing the Dharma to increase is the fifth practice.

Contemplating the Four Noble Truths constitutes the sixth, seventh, and eighth practices.

Cultivating the samadhi of signlessness is the ninth practice.

Fully accomplishing the three gateways of samadhi is the tenth practice.

Realizing liberation is the eleventh practice.

The fruition of arhatship is the twelfth practice.

CHAPTER TWENTY-FIVE

THE MANIFESTATION OF THE ULTIMATE GROUND

A bodhisattva’s manifestation has five characteristics of universal responsive transformation—the five kinds of universality.

All the bodhisattva’s practices and all the bodhisattva’s purifications are undertaken to bring sentient beings peace, security, and joy.

What are the five universal characteristics of a bodhisattva?

1. In all realms, causing sentient beings to be free from suffering.

2. In all realms, acting in accordance with one’s intentions.

3. In all realms, attaining preeminence.

4. In all realms, attaining the power of mastery.

5. The bodhisattva’s final existence in the realms.

How does a bodhisattva cause sentient beings in all realms to be free from suffering?

During a famine, the bodhisattva sees sentient beings suffering from hunger and thirst in a year of crop failure when grain is costly. At that time, through the power of great vows, the bodhisattva willingly assumes the body of an exceedingly long and enormous fish, offering its flesh to many sentient beings. After eating it, sentient beings are freed from hunger and thirst. Through the power of the bodhisattva’s vows, the bodhisattva’s body becomes immense.

Or, in a dreadful age, all sentient beings are afflicted by the 404 kinds of illness. These diseases spread everywhere simultaneously. At that time, through the power of great vows, the bodhisattva manifests as a renowned great physician capable of completely curing these illnesses, thereby freeing sentient beings from the suffering of sickness.

Or, upon encountering an age of warfare and slaughter, when many regions compete in waging war, causing the people to be filled with fear, and rulers endlessly contend for hegemony and kingship without ever being satisfied, the bodhisattva manifests as a great king endowed with mighty power who establishes proper laws. The king then employs skillful means to reconcile hostile parties, using gentle words to dispel malicious intentions. He does not resort to corporal punishment or imprisonment, does not take human life or seize others’ property, regards all his people equally as his only child, and shows the same compassion toward all.

If there are deluded people holding wrong views who commit evil deeds in order to make offerings to deities of heterodox paths, then, in order to put an end to such acts, the bodhisattva manifests in the form of a spirit or deity and appears in their dreams to instruct them: “You should not slaughter goats or sheep for sacrificial offerings.”

Thus, in order to free sentient beings from suffering and affliction, the bodhisattva assumes bodies in the various realms and among the various species. This is called “Dwelling in the various realms to bring about freedom from suffering” (ly khổ lữu).

Acting according to the dispositions of beings in the various realms:

Through the power of their vows, great bodhisattvas manifest as various kinds of animals in order to put an end to the evil deeds of those species. They may take the form of an evil spirit, a violent person, a brahmin holding wrong views, or a person craving the five sensual pleasures….

The bodhisattva first acts in accordance with the dispositions of a particular kind of being and assumes a body among that kind, in order to induce sentient beings to abandon evil deeds. Although assuming bodies in the evil destinies, the bodhisattva does not commit evil. Even if such deeds are committed on occasion, they are not committed thereafter. Seeing this, sentient beings follow the bodhisattva’s example and cease doing evil. Because the bodhisattva accords with the various kinds of sentient beings and brings their many evil deeds to an end, this is called “Acting according to the dispositions of beings in the various realms” (tùy tâm hành hữu).

Attaining preeminence in the various realms:

Wherever a great bodhisattva is born, that bodhisattva surpasses all others, whether in lineage, physical appearance, longevity, karmic retribution, and so forth. This is called “Attaining preeminence in the various realms” (thắng hữu).

Attaining the power of mastery in the various realms:

From the time the bodhisattva cultivates and ascends to the first stage, the Stage of Joy, until the twelfth practice, throughout that long span of time, all bodies manifested by the bodhisattva are collectively said to possess the power of mastery. This power of mastery is the power of the bodhisattva’s original vows. From the stage of the essential nature until the twelfth practice, the bodhisattva may assume the body of a wheel-turning king, the body of a deity of the Heaven of Mastery, or even the body of a deity in the Heaven of Akanishtha. In general, this encompasses all realms and the attainment of an unsurpassed body within those realms. Because this is brought about through the power of karma, it is called “Attaining the power of mastery in the various realms” (tự tại hữu).

The great bodhisattva’s final existence in the various realms:

The bodhisattva’s final body is called the bodhisattva existence. Having fully perfected all the adornments of the path to bodhi, the bodhisattva is born into either a brahmin or kshatriya lineage, realizes unsurpassed bodhi, and performs all the deeds of a Buddha. This is called “The bodhisattva’s final existence in the various realms” (Bồ Tát hậu hữu).

The great bodhisattvas of the past also assumed these five kinds of “existence.” All bodhisattvas of the present and future likewise do so.

Through these five kinds of “existence,” they realize the fruit of unsurpassed, perfect awakening.

Any bodhisattva who cultivates, manifests, and assumes these five kinds of “existence” realizes unsurpassed bodhi.

END OF FASCICLE EIGHT