菩薩善戒經

CHAPTER TWENTY-SIX

THE EMBRACING OF THE ULTIMATE GROUND

When a bodhisattva cultivates all practices, there are six ways in which they skillfully embrace sentient beings:

1.Embracing them wholeheartedly.

2.Increasing the embrace.

3.Maintaining the embrace.

4.Ultimate embracing.

5.Non-ultimate embracing.

6.Final embracing.

-When a great bodhisattva first gives rise to the aspiration for enlightenment, they embrace sentient beings such as parents, brothers and sisters, wife and children, relatives and kin, and so forth. They wholeheartedly direct their mindfulness toward skillful means of embracing them, thinking: “How can I bring every kind of peace and happiness to sentient beings?” Having formed such a vow, they provide assistance according to their ability. This is called a bodhisattva’s wholehearted embracing.

-Although a great bodhisattva’s concern surpasses even that of parents, wife and children, brothers, sisters, and relatives, they are neither arrogant nor conceited, but provide for and sustain them all the more abundantly. If they become a king, they treat their relatives in the same way. Increasing the embrace means putting an end to evil and teaching the practice of good; according to one’s ability, paying homage, offering praise, providing support and sustenance, and supplying food, clothing, and other necessities; acknowledging and repaying kindness; caring for the sick and seeking medicines for them.

The bodhisattva does not regard household servants as lowly attendants but considers them as their own brothers and sisters. If relatives commit transgressions, the bodhisattva patiently bears with them. Their speech is honest, and their words are gentle, never harsh.

If the bodhisattva rules a country, they cause no suffering to the people, take no human life, abandon cruel punishments, and govern the country according to the true Dharma. They assign boundaries according to the origins of each clan, do not covetously invade or seize other countries, devote themselves to sustaining the people, and regard all the populace as an only child. They share all their possessions equally with their retinue, speak truthfully, use gentle words without the slightest vulgarity, and abandon stinginess and greed.

This is called a bodhisattva’s increasing of the embrace.

A great bodhisattva embraces sentient beings through two causes and conditions: first, by giving material possessions; second, by giving the Dharma. Giving material possessions dispels poverty. Giving the Dharma dispels adherence to false and erroneous views.

Toward sentient beings, the bodhisattva’s mind is always impartial. The bodhisattva neither acts stingily nor harbors arrogant or extravagant thoughts, assumes no air of being a teacher, seeks no repayment of kindness, and expects no one to provide support or sustenance. If someone seeking merit comes to make offerings, the bodhisattva does not prevent them, so that the adornment of their merit and virtue may increase.

If someone cultivates wholesome Dharma, observes the precepts, and practices diligently, the bodhisattva, upon seeing them, makes offerings, draws near, and serves as their attendant. For those who do not understand the meaning, the bodhisattva clearly explains it. For those who already understand the meaning, the bodhisattva teaches so that their understanding may increase.

If someone is caught in a net of doubt, the bodhisattva explains the profound meaning to them so that their doubts may be eliminated. Whether in suffering or happiness, the bodhisattva shares the person’s circumstances, yet their mind neither increases nor diminishes. Knowing that someone has committed an offense, the bodhisattva skillfully instructs them in repentance, sometimes reproving them and sometimes commending them.

Upon encountering someone afflicted by illness, the bodhisattva tends to them without forsaking them and skillfully dispels their anxiety.

If sentient beings are unattractive or slow to progress, the great bodhisattva never despises them but, at the proper time, explains the causes and conditions of a rightly directed mind. Upon encountering those in sorrow, the bodhisattva teaches the Dharma to console them. The bodhisattva personally reflects well, and the faithless words of others cannot shake them.

When given anything, they immediately share it equally with the assembly. They fully accomplish the cultivation of loving-kindness. Upon meeting those who pursue a right livelihood, they welcome them and inquire after their well-being.

They remain far removed from malicious thoughts, constantly cultivate wholesome Dharma, never act heedlessly, abandon indolence, and always make this vow: “May my merit and virtue be shared equally with all beings everywhere.”

In all the worlds, a great bodhisattva does not maintain this embrace at every moment; rather, they embrace and sustain beings whenever doing so is beneficial. This is called a great bodhisattva’s maintaining of the embrace.

-For those whose faculties are dull and slow, or whose wholesome roots are difficult to mature, a great bodhisattva must embrace them over a very long time. Because this continues for a long time, they will ultimately attain a pure mind. This is called ultimate embracing.

-For sentient beings of middling faculties and middling sincerity, embracing them does not take a long time. Why? Because before long they will attain a pure mind. This is called non-ultimate embracing.

-For those whose faculties are keen, who are easy to mature, whose maturity is supreme, and who are easy to purify and easy to train, this is called a great bodhisattva’s final embracing.

The foregoing are called the six ways in which a great bodhisattva embraces beings.

By means of these six kinds of embracing, a great bodhisattva embraces all sentient beings throughout the three times. The ways in which bodhisattvas of the past, future, and present embrace sentient beings do not go beyond these six kinds of embracing.

When a great bodhisattva embraces and transforms sentient beings, there are twelve difficulties:

-A great bodhisattva clearly knows that there is no self, nothing belonging to a self, and no sentient being, yet for the sake of sentient beings cultivates arduous practices. This is the first difficulty.

-In order to discipline sentient beings, the bodhisattva reproves them, yet personally safeguards the precepts without allowing them to be impaired. This is called the second difficulty.

-The goods available are few, while those who ask are many. This is the third difficulty.

-The bodhisattva has only one body, yet is depended upon by many people and must remain among them, offering their body in service and attendance. This is the fourth difficulty.

-While possessing the same kind of body and dwelling together with heedless devas, the bodhisattva’s innermost mind is not in the least heedless. This is called the fifth difficulty.

-The bodhisattva constantly serves a great many people, yet personally never allows the precepts to be violated. This is the sixth difficulty.

-The bodhisattva constantly associates with evil people afflicted by lust, anger, delusion, stinginess, flattery, deviousness, wickedness, and deceit. Though dwelling among them, the bodhisattva does not act as they do. This is the seventh difficulty.

-The bodhisattva clearly knows that birth and death are fraught with many perils, yet for the sake of sentient beings does not abandon them and remain far away. This is the eighth difficulty.

-Throughout repeated births and deaths amid all afflictions, when relinquishing their life the bodhisattva’s mind is not yet purified; although it is not yet purified, the bodhisattva does not lose right mindfulness. This is the ninth difficulty.

-Although the bodhisattva has not yet attained a pure mind, they can give others their own body and those whom they cherish most, such as wife, children, and family. This is the tenth difficulty.

-Sentient beings differ in their thoughts, and the vast domains of their experience are not the same; sometimes the bodhisattva must be gentle, and sometimes they must practice equanimity. This is the eleventh difficulty.

-The bodhisattva never acts heedlessly, yet has not eradicated the afflictions. This is the twelfth difficulty.

-A great bodhisattva does not regard some sentient beings lightly and others as important. At times the bodhisattva appears contemptuous; at times they feign solemnity. Sometimes they merely observe the circumstances; sometimes their mind becomes bold. At times they make vows; at times they appear heedless. They may cultivate wisdom or cultivate gentleness; they may appear to reprove or appear to abandon; they may be diligent and vigorous or lax and indolent; or they may devise skillful means, and so forth.

A great bodhisattva undertakes such training. Amid difficult circumstances, they remain free of sorrow and regret. Having become able to safeguard themselves, they also bring benefit to all others.

CHAPTER TWENTY-SEVEN

THE ULTIMATE CONSUMMATION OF THE ULTIMATE GROUND

The twelve practices cultivated by a great bodhisattva may, in summary, be divided into seven Grounds. Six Grounds belong to bodhisattvas, while one Ground is shared with the sravakas. The seven Grounds are:

1.The Ground of the Nature.

2.The Ground of Understanding.

3.The Ground of the Pure Mind.

4. The Ground of Sustaining.

5. The Ground of Concentration.

6. The Ground of Concentrated Practice.

7. The Ultimate Ground.

The Practice of the Innate Nature and the Practice of Understanding are each a Ground. The Practice of Joy is called the Ground of the Pure Mind.

The Practice of Precepts and the Practice of Wisdom, up to the Practice of Conduct, are called the Ground of Sustaining.

The Practice of Signlessness is called the Ground of Concentration.

The Practice of Unobstructedness is called the Ground of Concentrated Practice.

The Practice of the Tathagata is called the Ultimate Ground. (The following chapter will discuss the Ultimate Ground.)

When a bodhisattva advances from a lower ground into the Ground of the Pure Mind, how is the bodhisattva able to bring an end to suffering in the three evil destinies?

While still cultivating the worldly, contaminated meditative concentrations, the bodhisattva first cultivates the preliminary contaminated dharmas and thereby attains the fruit of purity in worldly meditation. Once the cultivation of worldly meditation has become pure, the bodhisattva immediately attains the Ground of Understanding, adorns the path to bodhi, and cultivates the 110 aspects pertaining to the mind of compassion. Through cultivating compassion, the bodhisattva develops a mind that rescues sentient beings. Because the bodhisattva has attained compassion, the bodhisattva continues to delight in the three evil destinies and regards the three evil paths as the bodhisattva’s own home.

The bodhisattva further contemplates: “While adorning unsurpassed bodhi within the three evil paths, I endure distress and suffering for the sake of sentient beings. If my pure mind possesses sufficient power, may all the sufferings of sentient beings be gathered into my own body.”

Through skillfully establishing this great vow, and by the power of wholesome karma and worldly meditative concentration, the bodhisattva becomes free from the habitual tendencies of afflictions in body and mind. Because these habitual tendencies are relinquished, the four great elements of the body are transformed. Because the four great elements are transformed and worldly meditation is purified, the bodhisattva does not enter the three evil paths. Thus, the bodhisattva brings an end to suffering in the three evil destinies.

Having passed beyond the Ground of the Practice of Understanding and entered the Ground of the Pure Mind, the bodhisattva possesses the merits and ten pure states of mind described in the Practice of Joy. These ten pure dharmas are antidotes intended to counteract impure states of mind such as: the mind unwilling to act; the mind unwilling to arouse bodhicitta and establish vows; the mind unwilling to receive the bodhisattva precepts; the faithless mind; the evil mind; the mind that does not cultivate compassionate vows; the angry mind; the anxious and remorseful mind; the mind devoid of loving-kindness and compassion; and the heedless mind.

In general, these are base states of mind arising from attachment to one’s body and life, failure to accord with the world, tardiness, laziness, lack of conscience, lack of shame, fear that suffering will afflict the body, doubt, cowardice, and unwillingness to diligently make offerings to the Three Jewels. The ten pure states of mind serve to counteract the foregoing impure states of mind.

Among these ten pure states of mind, the first three purify the mind, while the latter seven purify its adornments.

The great bodhisattva has faith in bodhi and the path to bodhi. Because of faith in the path to bodhi and seeing sentient beings endure suffering, the bodhisattva gives rise to vast loving-kindness. Having given rise to loving-kindness, the bodhisattva then undertakes the great work: “May I rescue all beings from sufferings such as these.”

Because of a compassionate mind, the bodhisattva relinquishes the body and gives without begrudging anything. When benefiting sentient beings, the bodhisattva’s mind is free from anxiety and regret. Because the mind is free from anxiety and regret, the bodhisattva seeks to learn worldly arts and methods.

Knowing the worldly arts and methods, the bodhisattva skillfully understands the proper times and circumstances for accommodating people’s dispositions. Because the bodhisattva knows the proper time, this is called Clearly Understanding the World. Through the power of wisdom, adventitious afflictions find it difficult to intrude.

If they do intrude, the bodhisattva feels deep conscience and shame. Because of conscience and shame, the bodhisattva does not allow afflictions to arise freely. This is called courage.

Through courage, the bodhisattva is not heedless. Because the bodhisattva is not heedless, the bodhisattva cultivates wholesome dharmas. Because the bodhisattva cultivates wholesome dharmas, the bodhisattva receives the bodhisattva precepts.

Having received the bodhisattva precepts, the bodhisattva makes offerings to the Three Jewels. Through making offerings to the Three Jewels, the mind becomes pure; therefore, this is called the Pure Ground.

CHAPTER TWENTY-EIGHT

THE PRACTICE OF THE ULTIMATE GROUND

From abiding on the Ground of Understanding through the Bodhisattva Ground, the great bodhisattva has four practices:

1. The Practice of the Paramitas.

2. The Practice of Bodhi.

3. The Practice of Supernormal Powers.

4. The Practice of Maturing Sentient Beings.

The Practice of the Paramitas: As previously explained, there are the six paramitas, the paramita of skillful means, the paramita of vows, the paramita of powers, and the paramita of knowledge. These ten paramitas are called the Practice of the Paramitas.

The paramita of skillful means comprises twelve methods, as explained in the preceding chapter (the twelve difficult matters).

The paramita of vows comprises five matters, also as previously explained.

The adornment and purification of the Ten Powers is called the paramita of powers.

Clearly knowing what is possible and what is impossible regarding all dharmas is called the paramita of knowledge. Knowing the truth of the ultimate meaning is called the prajnaparamita.

Furthermore, immeasurable knowledge is called the paramita of skillful means. Seeking still higher, supreme knowledge is called the paramita of vows. Not being obstructed by the four kinds of hindrances is called the paramita of powers. Being able to know the true nature of all dharma realms is called the paramita of knowledge.

The foregoing is called the Practice of the Paramitas.

The Practice of Bodhi: The four foundations of mindfulness through the Noble Eightfold Path, together with the four investigations and the four true knowledges explained previously, are called the Practice of Bodhi.

The Practice of Supernormal Powers: This was clearly explained in the Chapter on the Inconceivable. The six supernormal powers were also discussed; these are called the Practice of Supernormal Powers.

The Practice of Maturing Sentient Beings: There are two immeasurable aspects—immeasurable discipline and immeasurable skillful means—as previously explained. These are called the Practice of Maturing Sentient Beings.

These four practices of the bodhisattva encompass all practices.

The great bodhisattva cultivates throughout immeasurable asamkhya kalpas and ultimately perfects the purity of all wholesome dharmas, surpassing all shravakas and pratyekabuddhas. The bodhisattva ultimately encompasses the path and fruit of bodhi and can ultimately realize the fruit of bodhi; therefore, these are called the Ten Paramitas.

When explained in sequence, there are three aspects:

1. As antidotes.

2. As arising.

3. As attainment of the fruit.

-Regarding antidotes: There are six wholesome dharmas that serve as antidotes:

The antidote to stinginess and greed. The antidote to evil karma and the breaking of precepts. The antidote to anger. The antidote to laziness. The antidote to mental distraction. The antidote to ignorance.

Because of these six evil dharmas, one cannot realize unsurpassed bodhi. The six paramitas are taught in order to destroy the six evil dharmas described above. These six paramitas also encompass the latter four paramitas. This is what is called the aspect of antidotes.

-Regarding arising: When the great bodhisattva relinquishes all worldly occupations, leaves the household life, and trains in the path, this is called the Dana Paramita. Having gone forth, the bodhisattva receives the bodhisattva precepts; this is called the Sila Paramita. To safeguard the precepts, even when beaten or reviled by others, the bodhisattva silently accepts it and never retaliates; this is called the Kshanti Paramita.

Once the virtue of precepts is complete, the bodhisattva diligently cultivates wholesome dharmas; this is called the Virya Paramita. Through diligence, the bodhisattva disciplines the faculties and contemplates and observes; this is called the Dhyana Paramita. Once the faculties have been disciplined, the bodhisattva knows the true Dharma realm; this is called the Prajna Paramita.

This is called the aspect of arising.

Regarding attainment of the fruit: In the present life, the bodhisattva cultivates wholesome dharmas such as giving and so forth. After relinquishing this body and being born into another life, externally the bodhisattva obtains abundant wealth, while internally attaining five kinds of fulfillment: being born in the realms of devas and humans; enjoying longevity and a fine appearance; possessing strength; experiencing happiness; and possessing eloquence.

This is the first karmic fruit of the great bodhisattva. Through the causes and conditions of giving and the cultivation of wholesome dharmas, the mind is free from jealousy and patiently bears others’ offenses. This is called the fulfillment of the second karmic fruit.

Through the causes and conditions of giving, whether undertaking worldly or supramundane endeavors, the bodhisattva’s mind is neither discouraged nor regretful. This is called the third karmic fruit. Through the causes and conditions of giving, the mind becomes gentle and is not confused or disturbed.

This is the fourth karmic fruit. Through the causes and conditions of giving, the bodhisattva can clearly discern that this is a field of merit, know whether giving is possible or whether one should not give, and skillfully understand the means of acquiring and preserving wealth. This is the fifth karmic fruit.

The latter four paramitas are encompassed within the preceding six paramitas and comprise three kinds of restraint (precepts):

1. Restraint in accordance with the precepts.

2.Restraint according to the mind.

3.Restraint according to wisdom.

-The bodhisattva's perfection of moral discipline is called restraint according to the precepts (discipline conforming to the precepts).

-The perfection of meditation is called restraint according to the mind (discipline conforming to the mind).

-The perfection of wisdom is called restraint according to wisdom (discipline conforming to wisdom).

Apart from these three kinds of restraint, there is no bodhisattva discipline. The bodhisattva's three kinds of restraint encompass all moral discipline.

A bodhisattva has four matters through which they can universally benefit all sentient beings. These four are: 1.For the sake of bodhi, cultivating wholesome dharmas. 2.First using true wisdom to understand the meaning of the Dharma. 3.Increasing wholesome dharmas. 4.Bringing the faculties of sentient beings to maturity.

Through these four matters, the bodhisattva constantly brings great benefit to all sentient beings.

If any teaching says that one can benefit sentient beings apart from these four matters, that is utterly unreasonable.

TWENTY-NINTH SECTION

THE THIRTY-TWO EXCELLENT MARKS AND EIGHTY FINE CHARACTERISTICS

OF THE ULTIMATE STAGE

The thirteenth practice of the Tathagata is called the Ultimate Buddha Stage. The Ultimate Buddha Stage possesses 140 exclusive qualities. They are:

The thirty-two excellent marks, the eighty fine characteristics, the four pure practices, the ten powers, the four fearlessnesses, the three foundations of mindfulness, and the three things requiring no guarding; great compassion, constant freedom from forgetfulness, the wisdom that eliminates the accumulated causes of afflictions, and omniscience. These are called the 140 exclusive qualities.

The thirty-two marks:

1.The soles of the feet are flat and even.

2.On the soles are thousand-spoked wheel designs.

3.The fingers are long and beautiful, like bamboo shoots.

4.The heels are full and rounded.

5.The fingers and toes are joined by webbing.

6.The hands and feet are soft.

7.The calves are like those of the king of deer.

8.The ankle bones do not protrude.

9.When standing upright, the hands extend below the knees.

10.The male organ is concealed, like that of the king of horses.

11.The body is full and well-proportioned like a nyagrodha tree.

12.The body hair is smooth and beautiful.

13.Every hair curls toward the face.

14.The body is radiant gold in color.

15.The body always emits light extending one fathom.

16.The skin is fine and smooth, and dust does not adhere to it.

17.The seven recessed places—the two palms, the two soles, the two shoulders, and the nape—are all full and rounded.

18.The upper body is like that of the lion king.

19.The arms, elbows, and shoulders are rounded.

20.All the joints are full and even.

21.The body is well-proportioned.

22.There are forty teeth.

23.The teeth fit closely together without gaps.

24.The teeth are sharp and pure white.

25.The jaw is square like that of the lion king.

26.The saliva is sweet and pleasant.

27.There is an ushnisha upon the crown of the head.

28.The tongue is long and broad and can cover the hairline.

29.The voice is clear and melodious.

30.The eyes are deep blue.

31.The eyes resemble those of the king of bulls.

32.There is a curl of white hair between the eyebrows (urna).

The eighty fine characteristics:

1.The crown of the head cannot be seen.

2.The nose is high, but the nostrils are not exposed.

3.The eyebrows are beautiful like the new moon.

4.The earlobes are long and pendant.

5.The body is firm and strong like the deva Narayana.

6.The bones interlock like hooks.

7.One can look back behind oneself.

8.When walking, the feet remain four inches above the ground, yet footprints still appear.

9.The fingernails and toenails are the color of red copper.

10.The knees are firm, rounded, and beautiful.

11.The body is pure and clean.

12.The body is gentle and soft.

13.The body is neither crooked nor deformed.

14.The fingers and toes are rounded and joined by webbing.

15.The lines on the fingers are concealed.

16.The sinews and veins are deeply hidden and do not show.

17.The ankles do not protrude.

18.The body is fresh and lustrous.

19.The body naturally remains upright.

20.The body is full and well-developed.

21.The deportment is complete and dignified.

22.The bearing is full and stately.

23.When walking or standing, one is steady and does not sway.

24.The majestic virtue is resplendent.

25.Sentient beings who encounter him feel great delight.

26.The face is not overly long or large.

27.The countenance is upright and handsome, and the face is unwrinkled.

28.The face is full and rounded.

29.The lips are bright red and beautiful like the bimba fruit.

30.The voice is deep and far-reaching.

31.The navel is round, beautiful, and deeply recessed.

32.The body hair curls to the right.

33.The hands and feet are full and rounded.

34.The hands and feet are perfectly formed.

35.The lines on the hands are bright and straight.

36.The lines on the hands are long.

37.The lines on the hands are unbroken.

38.Even those of malicious intent rejoice upon encountering him.

39.The face is square and beautiful.

40.The face is luminous like the full moon.

41.He accords with the wishes of sentient beings and speaks harmonious and pleasing words.

42.Fragrance issues from the pores.

43.Fragrance issues from the mouth.

44.His bearing is majestic like that of the lion king.

45.He comes and goes like the king of elephants.

46.His gait is like that of the king of geese.

47.His head is round and beautiful like the fruit of the madana tree.

48.He speaks with a single voice that is fully understood by all.

49.The four canine teeth are white and sharp.

50.The tongue is bright red.

51.The tongue is thin.

52.The body hair is rose-colored.

53.The body hair is soft and clean.

54.The eyes are long and broad.

55.The anus is perfectly formed.

56.The hands and feet are white and red like lotus blossoms.

57.The navel does not protrude.

58.The abdomen is slender.

59.The abdomen does not protrude.

60.The body is steady and does not lean or sway.

61.The body bears its weight firmly.

62.The body is larger than that of ordinary people.

63.The body is taller than that of ordinary people.

64.The hands and feet are soft, smooth, and clean.

65.Light from the body shines in all four directions for a distance of one fathom.

66.When he walks, an aureole shines forth.

67.He regards all sentient beings impartially.

68.He does not disdain sentient beings.

69.His voice accords with the minds of sentient beings, neither exceeding nor falling short.

70.He teaches the Dharma without obstruction.

71.He teaches the Dharma in accordance with the speech of sentient beings.

72.His pronunciation accords precisely with every accent and sound.

73.He teaches the Dharma in due sequence to those possessing the appropriate causes and conditions.

74.Sentient beings can never see enough of the Buddha's marks.

75.One never tires of beholding the Buddha's marks.

76.The hair of the head is long and beautiful.

77.The hair is not tangled.

78.The hair curls beautifully.

79.The hair is the color of a blue jewel.

80.The hands and feet display marks of merit and virtue.

After a great bodhisattva abides in the Stage of the Pure Mind, through the power of purified karma, although they attain the eighty fine characteristics, these are not yet magnificent and perfectly radiant. Only when they sit at the bodhi-manda and attain Buddhahood do these characteristics become completely radiant. Before they become completely radiant, this is called the Bodhisattva Stage or Bodhisattva Practice.

The adornment of the path to bodhi has two aspects:

The first is near. The second is far.

Far means that the karmic results of the thirty-two excellent marks and eighty fine characteristics have not yet been attained. If they have been attained, this is called near.

The thirty-two excellent marks and eighty fine characteristics described above are taught so that we may create wholesome karma.

Because sentient beings create various kinds of unwholesome karma, they must undergo the corresponding results. Therefore, the Tathagata teaches wholesome karma and its wholesome results. Upon hearing this, sentient beings immediately eliminate various kinds of unwholesome karma.

This is the accomplishment of the thirty-two excellent marks and eighty fine characteristics: the teaching of wholesome karma and its wholesome results. Upon hearing this, sentient beings immediately eliminate various kinds of unwholesome karma.

This is the accomplishment of the thirty-two marks:

-Because the bodhisattva practices with utmost sincerity and preserves the pure precepts, they attain the mark of flat and even soles.

-Because they make offerings to their parents, teachers, preceptors, and virtuous persons, through these causes and conditions they attain the mark of thousand-spoked wheels on the soles of their feet.

-Because they do not give rise to the intention to harm sentient beings and entertain no thought of robbery or theft; and because, whenever they encounter their parents, preceptors, teachers, or virtuous persons, they welcome them from afar, arrange beds and seats for them, respectfully bow in homage, and cast off pride, through these causes and conditions they attain the mark of long and beautiful fingers like bamboo shoots.

-By fully possessing the three practices described above, they attain the mark of full and rounded heels.

-Because they gather and transform sentient beings through the four means of embracing, through these causes and conditions they attain the mark of fingers and toes joined by webbing.

-Because they anoint and bathe their parents, preceptors, teachers, and virtuous persons with fine oils and milk, through these causes and conditions they attain the mark of soft hands and feet.

-Cultivating wholesome practices without ever becoming weary or satisfied: through this cause and condition, one attains the mark of calves like those of the king of deer.

-On hearing the Dharma, giving rise to joy, delighting in explaining it to others, and serving as an attendant for the sake of the Dharma: through this cause and condition, one attains the mark of concealed ankles.

-Keeping the three karmic activities pure, tending the sick and providing them with medicine and adequate food and drink, and eliminating pride: through this cause and condition, one attains the mark of standing upright with arms extending below the knees.

-On seeing people divided, skillfully speaking words that reconcile them, personally cultivating a sense of shame and moral dread, and teaching others to cultivate them as well: through this cause, one attains the mark of the male organ concealed like that of a stallion king.

-Personally purifying the three karmic activities and teaching others to purify them, and, whenever beings' four great elements are out of balance, constantly treating them: through this cause and condition, one attains the mark of a full and well-proportioned body like a nyagrodha tree.

-Rejoicing on hearing the Dharma and being able to expound it to others: through this cause and condition, one attains the mark of fine and beautiful body hair.

-Contemplating the profound meanings of the various dharmas, delighting in cultivating wholesome dharmas, making offerings to parents, preceptors, and virtuous persons, and clearing away thorns, gravel, and filth from the grounds of Buddha stupas, Sangha monasteries, or roads: through this cause and condition, one attains the mark of every hair on the body curling to the right.

-Giving food, drink, and ornaments to others, and personally abandoning anger: through this cause and condition, one attains two marks: a body radiant with a golden hue, and a body that constantly emits light to a distance of one fathom.

-Also through this cause and condition, one attains the mark of smooth, delicate skin to which dust does not adhere.

-Constantly giving beings the necessities they require: through this cause and condition, one attains the mark of fullness in seven places.

-Personally eliminating pride, being temperate in disposition and acting in accordance with proper discipline, accommodating the wishes of others, and skillfully using wholesome dharmas to eliminate what is unwholesome: through this cause and condition, one attains the mark of an upper body like that of a lion, the mark of rounded shoulders, and the mark of full and even joints.

-Through what cause and condition does one attain the mark of a broad and well-developed body?

It is likewise through the preceding cause and condition that one attains the mark of a broad and well-developed body.

-Eliminating divisive speech and skillfully reconciling disputes: through this cause and condition, one attains the marks of forty teeth and teeth set closely together without gaps.

-Cultivating loving-kindness in the Desire Realm: through this cause and condition, one attains the mark of sharp, pure-white teeth.

-Warmly welcoming those who come to make requests: through this cause and condition, one attains the mark of a square jaw like that of a lion king.

-Regarding all beings equally, as though each were one's only child: through this cause and condition, one attains the mark of sweet and exquisite saliva.

-Constantly bestowing upon beings the unsurpassed ambrosial flavor of the Dharma, helping those who have forgotten to remember, personally observing the precepts, successively teaching others, cultivating compassion, and practicing the six paramitas: through these causes and conditions, one attains the marks of the ushnisha on the crown of the head and a broad, long tongue.

-Speaking truthful words, pleasant words, words in accord with the true Dharma, gentle words, and never speaking at an improper time: through this condition, one attains the mark of a clear and melodious voice.

-Cultivating compassion and regarding all beings as one's own parents: through this cause and condition, one attains two marks: deep-blue eyes and eyes like those of a bull king.

-On encountering virtuous persons, speaking words of praise and commendation: through this cause and condition, one attains the mark of a white hair between the eyebrows.

Although, among the thirty-two marks, each mark is explained together with its particular causes and conditions, their principal causes and conditions are observance of the precepts and the power of diligent effort. Why is this so?

-If one does not observe the precepts and continually cultivate diligent effort, one cannot even attain a human body, much less the thirty-two excellent marks.

The mark of the ushnisha and the mark of the invisible crown are the same.

Furthermore, whenever one performs a wholesome deed with a resolute mind that never regrets or changes its course, through this cause and condition one attains the mark of level soles.

-If one acts wholeheartedly, through this cause and condition one attains the marks of thousand-spoked wheels beneath the feet, webbing connecting the fingers and toes, seven full and unimpaired places, a soft and supple body, rounded shoulders, even and unimpaired joints, an upright body, and a broad, long tongue.

-If one practices continually, through this cause and condition one attains the marks of long, tapering fingers, arms extending to the knees, light radiating one fathom from the body, and teeth set closely together without gaps.

-If one acts with a pure mind, through this cause and condition one attains the other marks.

Furthermore, if one gives rise to a mind of pure goodness toward beings, through this cause and condition one attains the marks of soft and supple hands and feet and smooth, delicate skin to which dust does not adhere.

-If one cultivates in proper sequence and at the proper times, through this cause and condition one attains such marks as thousand-spoked wheels beneath the feet, long and tapering fingers, and full, rounded heels.

-If one delights in cultivating wholesome dharmas and one's mind never regrets or changes its course, through this cause and condition one attains the marks of a body radiant with a golden hue, a body that constantly emits light, pure-white teeth, and a white hair between the eyebrows.

-If, on hearing others praise one, one does not give rise to pride and does not conceal wholesome dharmas to prevent others from knowing of them, through this cause and condition one attains the mark of the concealed male organ.

-Dedicating every wholesome dharma one cultivates to unsurpassed bodhi: through this cause, one attains the marks of one hair growing from each pore, beautiful body hair, forty teeth in the mouth, and saliva sweeter and more exquisite than every flavor.

-Through diligent and vigorous cultivation, by this cause and condition one attains the mark of a square jaw and the mark of an upper body like that of a lion king.

-Wholeheartedly cherishing beings and regarding them all equally as one's only child: through this cause and condition one attains the marks of even, well-aligned teeth, deep-blue eyes, and eyes like those of a bull king.

-Cultivating wholesome dharmas without ever becoming weary or satisfied: through this, one attains the other marks, and so forth.

When a great bodhisattva abides at the stage of the Practice of Innate Nature, that is when the bodhisattva cultivates the karmic deeds leading to the thirty-two marks.

When abiding at the stage of Pure Practice, although the thirty-two marks are present, they are not yet perfect and complete, nor are they yet radiant.

Upon abiding in the thirteenth practice, the thirty-two marks then become radiant and distinct, and all the qualities of a Buddha become perfectly complete; even the immeasurable excellent marks of beings cannot compare with them.

Among the thirty-two excellent marks described above, there are marks of inferior, middling, and superior grades, which are difficult to comprehend fully. Therefore, the Buddha taught concerning the thirty-two marks.

Suppose all the merit possessed by all beings were gathered together: it would truly equal only the merit of a single hair-mark of the Tathagata. Only when the merit of all the hair-marks is gathered together does it form one of the eighty excellent characteristics.

Only when the merit of all the excellent characteristics is gathered together and increased a hundredfold does it form one major mark, with the exception of the mark of the white hair between the eyebrows and the mark of the invisible crown. To form these two marks, the merit of all the other marks must be gathered together and multiplied a thousandfold.

Only when all the merit of the thirty-two marks and eighty excellent characteristics is gathered together and multiplied by thousands, tens of thousands, and hundreds of millions does it form the mark of the Tathagata's unobstructed, inexhaustible voice (Lê sound), a voice that resounds throughout the immeasurable and boundless worlds of all Buddhas.

The Tathagata accomplishes such immeasurable and boundless merit. For this reason, the Tathagata, the World-Honored One, is called the Unsurpassed One. That which the Tathagata practices is called the Unsurpassed Practice.

The thirty-two excellent marks and eighty excellent characteristics possess three immeasurable meanings:

1. Throughout three asamkhyeya great kalpas, one cultivates immeasurable practices.

2. The cultivation of all practices is immeasurable.

3. Benefiting sentient beings throughout the Dharma realm is immeasurable.

Therefore, it is said that the Tathagata, the Blessed One, has accomplished immeasurable merit and virtue.

CHAPTER THIRTY

ABIDING IN THE ULTIMATE GROUND

The four pure practices of a great bodhisattva are:

1. Purity of body.

2. Purity of conditions.

3. Purity of mind.

4. Purity of wisdom.

-Completely severing fundamental ignorance, becoming utterly pure, realizing unsurpassed bodhi, attaining mastery over the body, and being free in birth and death—this is called purity of body.

-The power of spiritual abilities, freely exercised according to one’s will, is called purity of conditions.

-Cultivating wholesome dharmas and freeing the mind from afflictions is called purity of mind.

-Knowing the entire Dharma realm without obstruction, attaining luminous understanding and mastery, and knowing the governing operation of all dharmas is called purity of wisdom.

Through these four pure dharmas, a great bodhisattva attains the ten powers. These ten are:

1. The power of clearly knowing what is possible and what is impossible.

2. The power of clearly knowing past, present, and future karma.

3. The power of clearly knowing the spheres of meditative concentration and liberation.

4. The power of clearly knowing the superiority and inferiority, keenness and dullness, of faculties.

5. The power of clearly knowing the understandings of sentient beings.

6. The power of clearly knowing the realms of sentient beings.

7. The power of knowing thoroughly the principles of every path.

8. The power of clearly knowing past lives.

9. The power of the divine eye, which sees clearly and without obstruction.

10. The power of completely extinguishing every kind of delusion.

What the Tathagata declares is true and nondual; therefore, he is called Đa Đà A già độ (Tathagata).

-When wholesome and unwholesome results are taught, their causes and conditions are true, their essence is true, their abiding is true, and their arising is true. This is called the possible. Wholesome results and unwholesome results; regarding what is not a cause as a cause—this is called the impossible.

The wisdom that breaks the mind’s arrogance is called true wisdom, unobstructed wisdom, omniscient wisdom, pure wisdom, wisdom free from conceit, and so forth. Because these are reckoned in sequence, this is called the first power.

-Because nothing is higher, it is called All Practices. Because it benefits sentient beings and subdues the maras, it is called Power. Because it is adorned with truth and attains the strength of mastery, it is called Complete.

Because it can destroy every threat, it is called Nirvana. Because the Noble Eightfold Path destroys all suffering, it is called unsurpassed. Because it abides in accordance with the Dharma, it is called true.

Having personally attained the pure Dharma, and out of compassion expounding it for sentient beings, the Tathagata is called the Brahma Wheel (the Pure One). The Brahma Wheel is the Tathagata. The Tathagata is also called Coolness.

This coolness is called moral discipline. Upholding pure moral discipline and speaking in accordance with that discipline are called right speech, truthful speech, beneficial speech, extensive speech, unobstructed speech, all-encompassing speech, ultimate speech, unsurpassed speech, speech free from delusion, speech free from contrivance, direct speech, and so forth. Therefore, it is called “the majestic lion’s roar.” He teaches the skillful means of wholesome powers and the true cause; through true causes and conditions, true results are attained—namely, the blessed results of gods and humans and the fruit of unsurpassed liberation.

This is called the power of knowing what is possible and what is impossible.

-When karma has been created and then augmented until it produces a result, it is called past karma. Karma that has already been created but whose result has not yet been experienced is also called past karma. Karma not yet created but intended to be created, and a result not yet attained but intended to be attained, are called future karma.

Karma already created whose retribution has not yet been experienced, or karma whose result has been experienced and which then passes into the past, is called present karma. Past, future, and present karma each have three kinds of results: results of the body, results of speech, and results of mind. Among these three kinds of karma, wherever wholesome karma is created, favorable retribution is received there; wherever unwholesome karma is created, unfavorable retribution is suffered there.

This is what is possible. Unwholesome and vicious karma does not yield wholesome results. This is what is impossible.

The sole exception is when one diligently cultivates moral discipline of body and wisdom of mind, causing the retribution of hell to be lightly experienced while one is human; because there is a resemblance, it is called hell. When one experiences light retribution while human, it is called human retribution.

-This is called the power of clearly knowing past, future, and present karma, which also encompasses the power of knowing what is possible and what is impossible.

-The four heavens of meditative concentration belonging to the form realm, the eight liberations, and so forth—all such dharmas have been cultivated and realized by the Buddha with complete mastery. Because of this mastery, the Tathagata constantly abides in right concentration. When the Tathagata teaches the Dharma, Brahma, the heavenly king, and the other assemblies of gods hear only his voice without seeing his form. Those who cultivate the meditative concentrations belonging to the four dhyanas and the eight concentrations mentioned above still have two kinds of afflictive anxiety: 1. Those who have not attained concentration anxiously wish to attain

concentration. 2. Those who have already attained it anxiously fear losing it. The Tathagata has brought these two anxieties to an end and attained the power of mastery. He knows every thought in the minds of all sentient beings, yet although he knows them clearly, he neither clings to them nor delights in them. Having fully cultivated these attainments, whenever he wishes to attain them, he attains them immediately, greatly, and with ease; once attained, they never regress.

This is called the third power, the power of clearly knowing meditative concentrations and liberations.

-He clearly knows the five faculties—faith, diligence, mindfulness, concentration, and wisdom—each of which may be superior, intermediate, or inferior. These degrees arise either from hearing the Dharma or from contemplation. This is called the power of clearly knowing the superiority and inferiority, keenness and dullness, of faculties.

-He thoroughly knows the aspirations of those with superior, intermediate, and inferior capacities. This is called the power of understanding: knowing every disposition completely, including the disposition of a shravaka, the disposition of a pratyekabuddha, the disposition of a bodhisattva, the disposition of a Tathagata, the lustful dispositions of sentient beings, and even the characteristics of the eighty-four thousand afflictions, and so forth. This is called the fifth power, the power of clearly knowing the understandings of sentient beings.

-He clearly knows that, because of afflictions, sentient beings assume bodies within the various realms. This is called the sixth power, the power of clearly knowing sentient beings.

-He clearly knows the various afflictions and the specific antidote to each; he knows the transmigration of beings through the various modes of existence and the specific dharma that counteracts each; and he knows how to destroy evil and erroneous forms of attachment. This is called the power of thoroughly knowing the principles of every path, the seventh power.

-He clearly knows the names and family names of the various kinds of sentient beings throughout the four directions and even the ten directions. He clearly knows eight matters concerning sentient beings in their past lives: 1. Clan name. 2. Birth. 3. Family relations. 4. Food and drink. 5. Karma through which suffering was experienced. 6. Lifespan. 7. Life in the world. 8. Death.

-Furthermore, he clearly remembers six matters: 1. Names and family names. 2. Lineages such as kshatriya and brahmin. 3. Parents and family relations. 4. Food and drink. 5. Conditions of wealth and poverty. 6. Longevity and premature death. This is called the eighth power, the power of clearly knowing past lives.

-By cultivating wholesome karma so as to be born in the four levels of heaven belonging to the form realm and attaining the fruit of the four dhyanas, one gains expansive vision called the divine eye. Fully realizing the result of pure goodness is called purity. Because the clarity of vision among humans and gods is not the same, it is said to surpass the eyes of ordinary people. There is also a kind of divine eye in the desire realm that bears the same name but is not pure; therefore, it is not called the divine eye.

The pure divine eye sees and knows clearly the downfall of sentient beings. Knowing their downfall is called “divine.” There is also a falling away called death, and there is a birth called the intermediate-state body. The intermediate-state body is of two kinds: first, wholesome; second, unwholesome.

An unwholesome intermediate-state body has an appearance like a patched black garment (hắc lũ hạt). Only at night can the pure divine eye see it; the pure divine eye sees the form of the intermediate-state body with perfect clarity. A wholesome intermediate-state body has an appearance like a woman’s garment from Varanasi (ba la nại nữ y).

When the moonlit sky is bright, devas with pure eyes can see it. The pure divine eye likewise sees the form of the intermediate-state body with perfect clarity. An intermediate-state body of black color belongs to sentient beings of a low, inferior class.

One of white color belongs to sentient beings of a higher class. Because of the causal conditions of evil karma committed by body, speech, and mind, they are called beings of the lower class. Because of the causal conditions of wholesome karma of body, speech, and mind, they are called beings of the higher class.

Those who commit evil karma are, for the most part, persons holding wrong views. Wrong views are again of two kinds: first, those that can be corrected; second, those that cannot be corrected. Those who reject cause and effect and declare that there are no noble ones who have attained liberation cannot be corrected.

The second kind takes what is not a cause to be a cause and clings to what is not a result as a result; these can be corrected. Therefore, evil karma is called wrong view, and wholesome karma is called right view. Not disparaging the Four Noble Truths and believing in the true results of wholesome and evil karma—wholesome karma of this kind is called right view.

Through the causal conditions of evil karma, after death one passes into hell; because there is no joy or delight in undergoing its painful results, it is called hell. Those who recklessly indulge in evil karma and conduct themselves like feathered and winged creatures will certainly go to hell. Because one clearly sees cause and effect, one possesses the divine eye.

Through the causal conditions of wholesome karma, one passes beyond a violent death, delights in beholding karmic results, and assumes the body of a deva or human being. Because one possesses correct understanding, one is born in a good destination, entering the good paths of the heavenly and human realms; seeing them lucidly and distinctly is called the divine eye. What is a good destination?

This is called the ninth power: the Power of the Divine Eye, which sees clearly and without obstruction.

Through the causal conditions of cultivating bodily moral discipline and concentration and wisdom in the mind, all delusions are brought to an end. Because delusions are ended, this leads to the result of the complete exhaustion of the defilements. Bodily discipline and mental wisdom are of two kinds: 1. Discerning the Path. 2. Cultivating the Path. Through these two courses, the mind is liberated and wisdom is liberated. Because mind and wisdom are liberated, one manifests powers of spiritual penetration to teach and transform sentient beings. This is called the tenth power: the Power of Completely Exhausting the Mind’s Delusions.

Through the above ten powers, a great bodhisattva clearly knows nature, clearly knows distinctions, knows individual characteristics and common characteristics, knows the unique characteristics, knows equality, knows karma, and knows the successive degrees of superiority and inferiority.

A great bodhisattva always clearly knows these seven matters.

1. The nature of the ten powers is the nature of the five faculties. Because wisdom predominates, it is called the nature of knowledge. Therefore, it is said that one knows what is possible and what is impossible; it is not said that one believes what is possible and what is impossible. The same applies up to the knowledge of the exhaustion of all defilements. This is knowing nature:

2. Distinction is of three kinds: distinction of time, distinction of practice, and distinction of individual and common characteristics. This is knowing distinctions:

The Ten Powers always clearly know the past, future, and present; this is called distinction of time.

The Ten Powers are capable of knowing all the means of counteracting the immeasurable afflictions of immeasurable sentient beings throughout the worlds of the ten directions; this is called distinction of practice.

The Ten Powers are capable of knowing all forms and characteristics. This is called knowing individual characteristics. Knowing that form is impermanent, up to knowing that all dharmas are impermanent, is called distinction of common characteristics.

3. The three distinctions described above are called knowledge of individual and common characteristics.

4. Unique characteristics means that the Ten Powers described above are not shared by shravakas or pratyekabuddhas.

5. Knowing equality means that all Buddhas throughout the ten directions equally realize the Ten Powers; this is called equality.

6. Knowing karma means the power of knowing what is possible and what is impossible. One knows a true cause to be a cause and a true result to be a result. The Tathagata clearly knows the karmic results of his own actions and also knows everything pertaining to the karmic results of all sentient beings. Through the powers of meditative concentration and liberation, the Tathagata possesses three kinds of manifestation by which he can tame sentient beings.

-Through the power of clearly knowing whether faculties are superior or inferior, the Tathagata knows the superior, middling, and inferior capacities of sentient beings. Because he knows their capacities, he teaches the Dharma to each according to that person’s level.

-Through the power of knowing their understanding, the Tathagata thoroughly knows the wholesome and unwholesome dispositions of all sentient beings. To counteract unwholesome dispositions, the Buddha teaches wholesome qualities.

-Through the power of clearly knowing sentient beings, the Tathagata constantly practices worldly skillful means but is not defiled by worldly dharmas. Because he clearly knows the world and the realm of sentient beings, the Tathagata teaches the Dharma and transforms them according to their capacities, thoughts, and afflictions.

What is the Tathagata’s initial method of teaching and transforming sentient beings so that they enter the Buddha’s teaching?

When first instructing shravakas and bodhisattvas, the Tathagata speaks as follows:

“O good man! You should delight in tranquility and dwell alone in a secluded place. When you were first born, your parents gave you a clan name; likewise, your preceptor gave you a clan name. You should examine this wholeheartedly: As for this name of mine, given by my parents and preceptor, does it exist or not exist among the six internal and external ayatanas? Good man! If, apart from the six internal and external ayatanas, you do not find it to exist, then you will attain true clarity. You will know that a name is merely false and not real, and that the dharma it designates is likewise not real. Since both name and dharma are unreal, how could pride arise concerning them?”

“Good man! At that time, you should examine the eye and the name ‘eye.’ The eye has two aspects: first, its name; second, the dharma to which that name is broadly applied. The name ‘eye’ is not the eye. The characteristic of the eye is likewise not the eye. If there is some object named ‘eye,’ that object is also unreal. If that which is called the eye truly existed, would its name then also be real? If it were real, sentient beings, upon being born into the world, should know it by themselves without needing to be taught. Yet no one has ever been seen who could know it by themselves without instruction. From this, one clearly knows that the name is inherently unreal, the object is also unreal, and the eye’s cognition—or the cognition of the other sense faculties—is likewise unreal.

“When one undertakes such contemplation, attachment to the internal and external sense bases is eliminated. By relinquishing the internal and external body and mind, one eliminates all characteristics of dharmas. Because all characteristics of dharmas are eliminated, one thereby truly knows the nature of dharmas. All dharmas have no true nature and no characteristics.

“Good man! When undertaking such contemplation, if you wish to attain omniscience, to attain Great Loving-kindness and Great Compassion, to realize the first dhyana up to the Sphere of Neither Perception nor Non-perception, to attain the Practice of Innate Nature up to the Practice of the Tathagata, to attain the six spiritual penetrations of a bodhisattva, or even to realize unsurpassed bodhi…all these things can be attained.”

This is called the sixth power of the Tathagata, the power of thoroughly knowing the path that leads to every destination (sarvatragāminī-pratipaj-jñāna-bala). Through this power of thoroughly knowing the paths of counteraction, he clearly perceives the true path and the path that is not true. Having known them, he reveals the true path in order to refute the path that is not true.

Through the power of knowing former lives, he knows the endurance of suffering; having known it, he takes no delight in samsara and refutes the view of permanence.

Through the power of the unobstructed divine eye, the Tathagata bestows predictions upon people and eliminates the view of annihilation.

Through the power of clearly knowing the complete exhaustion of the outflows, the Tathagata himself knows that he has attained liberation and can therefore refute the erroneous claims of beings: those who are not Tathagatas yet claim to be Tathagatas, who are not śramaṇas yet call themselves śramaṇas, and who are not brahmins yet proclaim themselves brahmins.

When the Tathagata realized unsurpassed bodhi, he attained all ten powers above simultaneously.

7. How are they explained in sequence?

After the Tathagata realized unsurpassed bodhi, he first examined causes and effects. Therefore, the first power is called the knowledge of what is possible and what is impossible.

What creates such causes and effects? What undergoes them? This is the power of knowing the results of karma in the present and future (the second power).

He knows that beings eliminate karmic obstructions through the cultivation of meditative concentration (the third power).

To know which beings are able to cultivate and which are unable to cultivate, he therefore examines their faculties (the fourth power).

Faculties may be superior, middling, or inferior; this is called the dispositions of beings. This is called the fifth power (knowledge of beings’ understandings).

Because he knows their dispositions, he knows whether their minds are pure or impure. This is called the power of knowing the realms of beings (the sixth power).

To know the causes of a pure or impure mind, he therefore examines the paths that lead to every destination and counteract defilements (the seventh power).

He knows the views of permanence and annihilation. These are called the power of knowing former lives (the eighth) and the power of the divine eye (the ninth).

He clearly knows that the two views have been eliminated and all delusions have been completely exhausted. This is called the power of the knowledge of the exhaustion of the outflows (the tenth power). This is called knowing them in sequence.

When the Tathagata realized unsurpassed bodhi, he first examined what was right and wrong among all principles—what is possible and what is impossible. Next, he clearly examined worldly karma. In order to refute worldly levels, he contemplated meditative liberation and examined whether beings were able or unable to cultivate the path and its fruits. Next, by means of the divine eye, he examined whether beings were able or unable to cultivate the path and its fruits. Next, by means of the divine eye, he examined whether the faculties of beings were keen or dull. The remainder is as explained above. Again, sequence means:

Again, after the Tathagata realized unsurpassed bodhi, he contemplated the twelve links of dependent origination. This is the knowledge of what is possible and what is impossible.

From where do the twelve links of dependent origination arise? He therefore contemplated karma. Some karmas of beings bring about retribution, while others do not bring about retribution.

What does he examine with the divine eye? For the sake of beings, he contemplates the Dharma realm. This is called the power of knowing beings’ understandings.

The Dharma realm and the world are fundamentally no different. To know who is difficult to tame and who is easy to tame, he therefore knows former lives.

To know those who heed the teaching and those who do not heed it, he therefore knows whether their faculties are keen or dull.

Having known this, he teaches the Noble Eightfold Path. This is called the power of knowing the path that leads to every destination.

Clearly knowing the elimination of the defilements by those who possess the power of the Path is called the power of completely exhausting delusions and outflows.

—What is the difference between the power of clearly knowing what is possible and what is impossible and the power of clearly knowing karmic retribution throughout the three times?

—Thoroughly comprehending wholesome and unwholesome karma, and clearly knowing wholesome and unwholesome results, is called the knowledge of what is possible and what is impossible.

—What is definitely created must bear its result; what is not created does not bear a karmic result. This is called the power of clearly knowing karmic retribution throughout the three times.

To tame unwholesome karma, meditative concentration is cultivated. Those to be tamed are of two kinds: first, those who believe; second, those who do not believe. Therefore, he examines the roots of faith, which are likewise of two kinds: first, faith in the Three Jewels; second, faith in the god Maheśvara. Taming such classes of beings is called the power of knowing understandings and liberations.

Faculties may be superior, middling, or inferior. This is called the power of knowing the realms of beings.

Having known the world and the realms of beings, he teaches the worldly path, the paths of the śrāvaka, pratyekabuddha, and bodhisattva, and the Buddha path. This is called the power of knowing the path that leads to every destination.

Clearly seeing the wholesome and unwholesome causes and the weighty and light karma of beings is called the power of knowing former lives.

Having known this, he eliminates the views of permanence and annihilation. This is called the power of the divine eye.

Clearly seeing the true path and that all delusions have been exhausted is designated the power of the knowledge of the exhaustion of the outflows.

The essential nature of the ten powers is in every case the luminous nature of wisdom and is no different. Because the objects they apprehend differ, their explanations differ; that is all.

The Four Fearlessnesses are as frequently explained in many places. The Tathagata teaches the Dharma to beings in four respects:

1. The liberating Dharma of the Buddha that is not shared with the śrāvakas.

2. The liberating Dharma taught in common by the Buddha and the śrāvakas.

3. The liberation of beings from suffering.

4. Teaching beings the Dharma that counteracts and eliminates suffering so that they may attain liberation.

What is meant by that which is not shared with the śrāvakas?

—The Tathagata knows that if the śrāvakas were taught the Dharma of awakening possessed by the Buddha, they would be unable to comprehend it clearly.

I do not see any śramaṇa, brahmin, Māra, or Brahmā who could truthfully say that the Tathagata does not clearly comprehend and does not know. Because I see no one who can speak in this way, the Tathagata is fearless.

The Tathagata has completely exhausted all delusions. If anyone says that they have not yet been completely exhausted, why is there no śramaṇa, brahmin, Māra, or Brahmā who can truthfully say that the Buddha has not completely exhausted all delusions? Because the Tathagata sees no such one, he is fearless.

The Tathagata has realized unsurpassed bodhi. If anyone says that this path is not ultimate, the Tathagata likewise sees no śramaṇa, brahmin, Māra, or Brahmā who can truthfully say that the Tathagata has not realized the Path or that this path is not ultimate. Because I see no such one, I am fearless.

When the Tathagata teaches what obstructs the Path and what does not obstruct the Path, I likewise see no śramaṇa, brahmin, Māra, or Brahmā who can truthfully say that what I call an obstruction to the Path is not an obstruction to the Path. Because I see no such one, I am fearless.

Whatever teachings concerning the Path the Buddha expounded were all intended for the bodhisattvas and śrāvakas. After the Buddha’s nirvana, when the scriptures were compiled, the names of the bodhisattvas were omitted from the Śrāvaka Piṭaka, while the names of the bodhisattvas were retained in the Bodhisattva Piṭaka. Therefore, the category of Vaipulya scriptures is called the Bodhisattva Piṭaka. This is called that which is not shared.

Furthermore, that which is not shared with the śrāvakas consists of the Tathagata’s three foundations of mindfulness.

When the Tathagata teaches the Dharma, some people listen and receive it wholeheartedly; their minds become joyful, they experience peace and happiness, they live in accordance with the Dharma, and they do not disobey the Buddha’s teaching. In regard to this, the Buddha does not become elated, but continues to cultivate equanimity, without losing right mindfulness and without becoming heedless.

When the Tathagata teaches the Dharma, some people not only fail to believe and accept it but also oppose the Tathagata’s teaching. In regard to this, the Buddha likewise does not become angry or feel the slightest sorrow, but continues to cultivate equanimity, without losing right mindfulness and without becoming heedless.

When the Tathagata teaches the Dharma, at the same time some people are willing to listen while others are unwilling to listen. Toward both groups, the Buddha likewise feels neither joy nor sorrow, but continues to cultivate equanimity, without losing right mindfulness and without becoming heedless.

These are called the Three Foundations of Mindfulness.

Furthermore, what is not shared with the shravakas is the teaching concerning the Tathagata’s three qualities requiring no guarding: body, speech, and livelihood.

In an arhat, unrecordable karma may arise, and therefore he may fail to maintain right mindfulness. Unrecordable karma is the offense of duskrita, or wrongdoing. The Tathagata has completely brought unrecordable karma to an end. Why is this? Because he constantly cultivates right mindfulness, the Tathagata speaks in accordance with his mind, as when admonishing disciples and members of his retinue. Although the Buddha may speak harsh words to drive away an evil person, his mind has no fear of calamity. Why is this? Because the Buddha’s body, speech, and livelihood are all completely pure.

Furthermore, what is not shared with the shravakas is the mind of great compassion, as explained above:

What does the Tathagata do? Where does he do it? For what causes and conditions does he do it? By what means does he do it? When does he do it? And so forth. The Buddha always knows all such matters in accordance with reality. This is called the mind that remembers and never forgets, or constant freedom from lapses.

What things does the Tathagata know?

-He knows all practices.

Where does he act?

-In all worlds.

For what causes and conditions does he act?

-To train and subdue sentient beings.

By what means does he act?

-By skillful means.

When does he act?

-At all times throughout all worlds.

Because he constantly cultivates right mindfulness, whether the Tathagata, the World-Honored One, moves, looks about, speaks, walks, stands, or performs any action whatsoever, at no time does even the slightest habitual tendency of affliction arise. Therefore, it is said that the Tathagata has permanently ended the habitual tendencies of affliction.

Arhats and others are unable to do likewise; therefore, the Tathagata does not share this quality with the shravakas. This is called the wisdom that cuts off the causal habitual tendencies of affliction.

The Tathagata awakens to all conditioned dharmas and clearly knows three categories: first, what is beneficial; second, what is not beneficial; and third, what is neither beneficial nor non-beneficial. The Tathagata knows these clearly and has attained omniscient wisdom in all its aspects.

The one hundred and forty exclusive qualities described above are not shared by shravakas or pratyekabuddhas. They are therefore called the qualities not shared with the shravakas.

While still abiding in the bodhisattva practice, one acquires the thirty-two excellent marks and the eighty beautiful characteristics, but they are not yet radiant. When one sits at the bodhimanda and, without a teacher, cultivates the thirty-seven factors conducive to awakening, thereby realizing the unsurpassed fruition, only then do these marks and characteristics become radiant and beautiful.

After a great bodhisattva at the Stage of Exhaustion, the Stage of Equal Awakening, realizes the Vajra Samadhi, in the second thought-moment he attains the ten powers and all the Buddha-Dharmas, up to and including all pure wisdom. Because he attains them all, this is called omniscient wisdom in all its aspects, unobstructed wisdom, unhindered wisdom, pure wisdom, quiescent wisdom, and perfect wisdom. This is called the Ultimate Stage.

While still engaged in the bodhisattva practice at the tenth stage, the Dharma Cloud Stage, a great bodhisattva sees the Buddha’s Dharma-body as though looking through a layer of thin silk. The Tathagata, the World-Honored One, has no such obscuration; therefore, his is called the Pure Dharma-Body.

When a bodhisattva at the Stage of Exhaustion sees the Buddha’s Dharma-body, it is like seeing colors from afar. The Buddhas see the Dharma-body as clearly as colors viewed nearby.

When a bodhisattva at the Stage of Exhaustion sees the Buddha’s Dharma-body, it is like seeing forms from a dark place. The Buddhas see the Dharma-body as one sees colors in broad daylight. A bodhisattva at the Stage of Exhaustion is like one who has not yet emerged from the womb, whereas the Buddhas, the World-Honored Ones, are like those who have emerged from the womb.

A bodhisattva at the Stage of Exhaustion sees the Buddha’s Dharma-body like a person still dreaming. The Tathagatas are like one who has awakened and clearly sees the myriad things.

A bodhisattva at the Stage of Exhaustion is like a lamp that gives no light. The Buddhas, the World-Honored Ones, are like lamps blazing with brilliant light.

After a great bodhisattva realizes unsurpassed, complete, perfect awakening, he performs the work of a Buddha in the worlds of all Buddhas. This performance of Buddha-work occurs in nine ways. Each kind of Buddha-work can bring immense benefit to immeasurable sentient beings. The nine ways are:

1.He himself performs the deeds of a great being and enables sentient beings to have faith in the deeds of a great being.

2.He adorns his own body with the thirty-two excellent marks and the eighty beautiful characteristics, benefiting sentient beings by destroying their web of doubts.

3.The Tathagata is fully endowed with the ten powers. Because he possesses the ten powers, he can benefit immeasurable sentient beings. If anyone asks about these powers, the Buddha immediately explains them skillfully, dispels that person’s doubts, and trains sentient beings to abandon wrong attachments.

4.With the four fearlessnesses, the Tathagata causes people to have faith in the Three Jewels, trains and subdues sentient beings, destroys wrong attachments, and utters the mighty roar of the great lion.

5.Because the Tathagata is fully endowed with the three foundations of mindfulness, he acts in accordance with what he says and speaks in accordance with what he does, destroys all kinds of afflictions, nurtures his disciples, and teaches sentient beings.

6.Because the Tathagata is fully endowed with the three qualities requiring no guarding, he benefits sentient beings and constantly employs the Buddha-eye, day and night, to observe all sentient beings everywhere.

7.Because the Tathagata is fully endowed with the mind of great compassion through cultivating the paramita of patience, he enables sentient beings to depart from all suffering and bestows happiness upon them.

8.Because the Tathagata is fully endowed with an unerring mind and never loses right mindfulness, even without seeing, he still practices in accordance with the Dharma and abides in accordance with the Dharma, benefiting and subduing sentient beings and destroying their heedless minds.

9.Having permanently ended all ignorance and afflictions, and possessing omniscient wisdom in all its aspects, the Tathagata knows the Dharma precisely according to its meaning and abandons what is meaningless, what is neither meaningful nor meaningless, and so forth.

In brief, the Tathagata is fully endowed with the one hundred and forty exclusive qualities and these nine activities, and he constantly performs the work of a Buddha. Therefore, this is called the Tathagata’s Practice, the Tathagata’s Stage, or the Tathagata’s Ultimate Stage.

Why is this so?

-Because the Tathagata’s Practice, the Tathagata’s Stage, and the Tathagata’s Ultimate Stage originate from his having received the bodhisattva precepts throughout immeasurable nayutas of great kalpas and diligently taught immeasurable, boundless sentient beings so that they too might abide in the Ultimate Stage, equal to the Tathagata.

All the Buddha-Dharmas of the Tathagata are for the sake of sentient beings, not for his own sake. The teachings of the shravakas and pratyekabuddhas benefit only themselves and benefit others very little. Therefore, the teachings of the Two Vehicles are not shared with the Tathagata. The unsurpassed Buddha-Dharma is entirely unlike the teachings of the shravakas and pratyekabuddhas.

The Great Compassionate One cannot err in permanently ending all habitual tendencies of ignorance and affliction. With omniscient wisdom in all its aspects and the five wisdom samadhis, the Tathagata is fully endowed with all the exclusive qualities. Therefore, he is called the Unsurpassed One.

This sutra expounds the bodhisattva precepts, the bodhisattva path, and the meritorious fruition of the bodhisattva precepts.

All the practices of bodhisattvas, and all the precepts, practices, and fruits of bodhisattvas, are collectively called the Bodhisattva Stage, the Bodhisattva Treasury, and the Bodhisattva Treatise.

This sutra encompasses all Mahayana scriptures and is a scripture of unobstructed wisdom.

If devas or humans, shramanas or brahmins, have faith in this scripture and then receive, uphold, read, recite, listen to teachings upon it, copy it, extensively explain it to others, cultivate according to its meaning, or make offerings to, revere, honor, and praise those who uphold this sutra, or offer lamp oil, incense, flowers, music, and so forth, then such persons will always be sheltered, protected, and remembered by name by the Buddhas of the ten directions, and they will accumulate immeasurable merit.

Why is this so?

-Because creating the causes and conditions for the bodhisattva precepts is creating the causes and conditions for realizing unsurpassed bodhi.

Through upholding, reading, reciting, copying, explaining, and teaching the bodhisattva precepts, the Tathagata's true Dharma will long abide in the world and will not be destroyed, while evil bhikshus will gradually diminish.

If the bodhisattva precepts did not exist, evil bhikshus would gradually flourish in power and influence, and before long the Tathagata's true Dharma would be destroyed.

At that time, Upali addressed the Buddha, asking:

“Revered Blessed One, what is the name of this sutra?”

The Buddha said:

“Upali, this sutra is called Good Precepts; it is also called the Bodhisattva Bhumi, the Bodhisattva Vinaya, the Treatise on Bodhisattvas, the Tathagatagarbha, the Root of All Wholesome Dharmas, the Cause of Peace and Bliss, and the Accumulation of the Paramita Practices.”

When Upali had heard the Buddha's teaching, he rejoiced, bowed in homage, circumambulated the Buddha, and withdrew.

END OF FASCICLE NINE