梵網經菩薩戒略疏

III. ONE BUDDHA EXPOUNDS THE DHARMA

1. The Ten Places Where the Dharma Was Expounded

At that time, Śākyamuni Buddha, from the time he first manifested a body in the Lotus Platform Treasury World, proceeded from the east to the royal palace of this heavenly realm, where he expounded the sutra and taught the heavenly beings. He then descended and was born in Jambudvīpa, in the land of Kapilavastu.

His mother was Queen Māyā, his father was named Śuddhodana, and he was named Siddhārtha. At the age of seven he left the household life; at the age of thirty he attained enlightenment and was called Śākyamuni Buddha. From the Bodhimaṇḍa of Tranquil Cessation, where he sat upon the Flower-Radiance King Throne, to the royal palace in the Maheśvara Heaven, he expounded the Dharma successively in altogether ten places.

Explanation:

Previously, the text spoke of a thousand Buddhas and a thousand times a hundred koṭis of Śākyamunis expounding the Dharma throughout hundreds of thousands of koṭis of worlds. It now speaks of a single world and a single Śākyamuni Buddha descending to take birth. It clearly states the land, the names and lineage of his parents, his departure from household life, his cultivation of the Way, and his attainment of Buddhahood, thus briefly outlining his work of benefiting beings.

“The east” means that this world with its single sun and moon lies in the eastern region of the Flower Treasury World. Therefore, the Yingluo Sutra states: “Within a single Dharma-realm, there is the retribution of a single realm.” With regard to all conditioned dharmas, whether ordinary or noble, if one sees and becomes attached to them—whether the dharmas of causes or the dharmas of results—they do not lie outside the Dharma-realm. The Buddha alone dwells beyond the Dharma-realm and subsequently reenters the treasury of the Dharma-realm, revealing to beings of deep and dense ignorance the immeasurable differences among the retributions of good and evil, excellence and inferiority.

The Palace of the Heavenly King is the place from which all Buddhas appear in the world. First, the Buddha dwelt in the palace of Tuṣita Heaven to teach the devas of that realm. Afterward, he descended and was born in Southern Jambudvīpa.

“To cause Māra to receive instruction” means that, according to the scriptures spoken by the Buddha, there is no Māra in Tuṣita Heaven. The devas of that heaven constantly cultivate the samādhi gateway of joyful contentment, and therefore Māra does not dwell in that realm. The royal palace in the Maheśvara Heaven, located in the Fourth Dhyāna Heaven, stands at the summit of the form realm.

The Fourth Dhyāna contains nine heavens; the upper five are called the “Five Heavens of Non-Return” and belong to the form realm. They are all dwelling places of noble beings who have attained the fruit of anāgāmin, the third of the four śrāvaka fruits of the Two Vehicles. At the summit of the form realm stands the palace of Vairocana, where great bodhisattvas regularly assemble; therefore, Māra is not present there.

The Buddha expounded the Dharma in the palace of the Māra King in the Paranirmitavaśavartin Heaven, enabling Māra to receive instruction, and only afterward proceeded to Tuṣita Heaven; alternatively, Māra himself went to Tuṣita Heaven to receive instruction.

The Collected Commentary states: “Tuṣita Heaven still lies within the desire realm. Among the seven heavens of the Brahmā worlds, because the Buddha constantly abides in the Dharma of the Way, Māra’s palace is always encompassed therein.” When the Blessed One dwelt in the palace of Tuṣita Heaven, he was known as the Bodhisattva Prabhāpāla.

The land of Kapila is translated into Chinese as “Red Marsh”; it is also called Kapilavastu, translated into Chinese as “Yellow-Colored,” because in ancient times a yellow-haired sage cultivated the Way there, and the place was named after him. It lay within the territory of India. India comprised twelve kingdoms, and Kapila was situated within Southern Jambudvīpa.

The Sanskrit name Mahāmāyā is translated into Chinese as “Great Mystery” and is also rendered “Mother of Great Wisdom.” This means that the bodhisattva had perfected the great vow and the liberation gateway of wisdom and illusion, and by means of the Great Art of Illusion regularly became the mother of the Buddhas. On the eighth day of the seventh lunar month, the Bodhisattva Prabhāpāla rode upon the great king of white elephants from the palace of Tuṣita Heaven, entered his mother’s right side, and was conceived.

Those possessing the faculties and wisdom of the Mahāyāna saw the bodhisattva dwelling within his mother’s womb in a sandalwood pavilion. His royal father was named Yue Tan Tou, translated into Chinese as Śuddhodana and now called “Pure Rice.” Although these are two renderings, their meaning is the same.

Siddhārtha is translated into Chinese as “Sudden Auspiciousness,” meaning that when the Buddha was born on the eighth day of the fourth lunar month, all auspicious signs immediately appeared. It is also translated as “Accomplisher of All Aims.” This was the Buddha’s personal name in childhood. At the age of seven, he left the household life.

The sutras generally state that he left home at the age of nineteen or twenty-four, whereas here it is said that he did so at the age of seven or twenty-four. He first went to consult various sages and understood that their attainments did not constitute the true Way. In fact, when the bodhisattva was only seven years old, he had already cultivated the tranquil Way of freedom from desire while sitting beneath a jambu tree in the royal garden.

After one year had passed, wishing to subdue the adherents of non-Buddhist paths, he manifested the practice of six years of austerities, making seven years in all. Therefore, it is said that he left home at seven and attained enlightenment at thirty. Some scriptures state that, at the age of nineteen, at midnight on the fifteenth day of the second lunar month, he rode the horse Kaṇṭhaka beyond the city walls and left the household life.

He practiced austerities for six years, traveled and taught for five years, and attained enlightenment at the age of thirty.

All these accounts arose because the Tathāgata manifested transformations in accordance with beings’ capacities; they cannot be fathomed by the understanding of ordinary beings or followers of the Two Vehicles. Alternatively, they may merely have been provisional conventions adopted by the translators of that time. The ancients were cautious and did not dare alter them.

Śākya, translated into Chinese as “Able and Benevolent,” is his clan name. Muni, translated into Chinese as “Tranquil and Silent,” is his personal name. A Buddha of the distant past had already bestowed upon him the prediction that he would receive this noble name. It is also said that, in the distant past, the Tathāgata was a potter who made offerings to the ancient Śākya Buddha and personally vowed that he would bear the same name as that Buddha.

The Bodhimaṇḍa of Tranquil Cessation is precisely the place beneath this tree where he attained the Way and awakened. This throne is where he realized the Way of great tranquil cessation, nirvana. It may also be said that it is the place where he attained the Way by stilling the afflictions of the five abodes and ending the two kinds of birth and death—sectional birth and death and transformational birth and death.

The Avataṃsaka Sutra states: “At that time, the Blessed One sat upon this throne, thoroughly comprehended all dharmas, and attained supreme, perfect enlightenment.” Yet the Dharma-body is originally beyond attainment; emerging from the obstructions is called attainment. The complete radiance of the four wisdoms of the reward-body is called attainment. The transformation-body’s manifestation of the eight events, including sitting beneath the bodhi tree, is called attainment. Therefore, it is said: “Responding to beings, it is called the attainment of a body; names are provisionally established according to what is appropriate.”

2. The Causes and Conditions for Establishing the Teaching

At that time, the Buddha contemplated the jeweled nets of the Great Brahmā Heavenly Kings. On that occasion, he explained that immeasurable worlds are like the openings in a net. Each world differs from the others, with immeasurable distinctions; the Buddha’s Dharma-gateways are likewise so.

Explanation:

“The Great Brahmā Heavenly Kings” means that throughout the three-thousandfold great-thousand world-system there are myriads of koṭis of Great Brahmā Heavenly Kings. “Great” here does not refer to the Great Brahmā Heavenly King of the First Dhyāna Heaven, but to the Great Self-Mastering Brahmā King of the Fourth Dhyāna Heaven.

According to the preceding chapter, there were immeasurably many Great Brahmā Heavenly Kings. Here the text refers collectively to the Brahmā kings from worlds throughout the cosmos who had gathered in numbers as vast as motes of dust.

“Jeweled nets” means nets with many myriads of facets, layer upon layer and fold upon fold, possessing immeasurable distinctions, while the radiance of their jewels mutually illuminates them without obstruction. The teachings expounded by the Buddhas according to beings’ capacities likewise possess immeasurable differences, yet never obstruct one another.

3. His Descents and Births Were Not Singular

I have now come to this Sahā world eight thousand times. From sitting upon the Vajra Flower-Radiance Throne to entering the royal palace in the Maheśvara Heaven, I have briefly expounded the Dharma-gateway of the Mind-Ground for all the great assembly gathered here.

Explanation:

The Tathāgata’s Dharma-body means that the essence of the Dharma-body is quiescent like empty space and has originally transcended the characteristics of subject and object, movement and stillness, birth and cessation, coming and going. Therefore, the Mahāparinirvāṇa Sutra states: “The Tathāgata comes from nowhere and likewise goes nowhere.” This means that the Tathāgata’s Dharma-body neither comes from anywhere nor goes anywhere. The present statement of eight thousand descents refers solely to the Tathāgata’s great functioning in employing compassion and wisdom to benefit beings.

The Avatamsaka Sutra states: “The Tathagata originally has no body; for the sake of sentient beings, he manifests that body.” The Dharma-body is unborn, yet there is nowhere it is not present, and it possesses all characteristics. The Dharma-body and the Transformation-body are not different in essence. In accordance with the responsive capacities of sentient beings, they see the Buddha appear in the world; when the conditions come to an end, they see the Buddha enter extinction.

It is like clouds obscuring the sun: the ignorant immediately say that the Buddha has passed into extinction. When the clouds disperse and the sun appears, they again say that the Buddha has appeared. Sentient beings are likewise: those whose karmic obstructions are heavy cannot see the sun of wisdom, while those whose karma is light see the Buddha appear in the world.

This is solely due to the responsive capacities of sentient beings; the Buddha has never come or gone. Both his appearance in the world and his passing into extinction are solely for the benefit of sentient beings. Therefore, the Nirvana Sutra states: “Because all Buddha-Tathagatas wish to cause sentient beings to give rise to a heart of joyful aspiration, they appear in the world; because they wish to cause sentient beings to give rise to reverence, longing, and regret, they manifest entry into nirvana.” According to other sutras, “hundreds of thousands” is merely a conventional expression for a very large number.

As the Nirvana Sutra states: “Although I dwell in Jambudvipa and repeatedly manifest entry into nirvana, in truth I do not actually enter nirvana.” The nature of the Tathagata is in truth never extinguished. Therefore, one should know that this is the eternally abiding Dharma, the unchanging Dharma. Great Nirvana is precisely the Dharma-realm of the Buddha-Tathagata.

Sentient beings believe that I have only now attained Buddhahood, but in truth, throughout immeasurable kalpas, the work has already been accomplished. In conformity with worldly convention, I manifest in Jambudvipa, renounce the household life, and proceed until attaining the Way.”

The Lotus Sutra states: “In truth, I attained Buddhahood immeasurable, boundless, incalculable kalpas ago. For hundreds of thousands of myriads of kotis of nayutas of kalpas, I have constantly dwelt in this Saha world, expounding the Dharma and teaching sentient beings everywhere, throughout hundreds of thousands of nayutas of asamkhyeyas of lands, guiding sentient beings. My lifespan is also immeasurable asamkhyeyas of kalpas, eternally abiding and never extinguished. I do not truly pass into extinction, yet I say, ‘I shall pass into extinction.’” This is the skillful means employed by the Tathagata to teach and transform sentient beings.

Question: Since the Tathagata attained Buddhahood in the distant past, why did he not directly manifest a body and expound the Dharma, but instead descend into the royal palace of King Suddhodana and Queen Maya, then renounce the household life and cultivate the Way?

Answer: If he had not done so, ignorant ordinary beings would have suspected that the Buddha was a magically created person, or believed that only someone without parents, wife, children, or lineage could attain the Way. They would think, “How could ordinary beings attain the Way?” and thus would be unwilling to cultivate in accordance with his example. This is precisely the wondrous function manifested by the Tathagata, a skillful means for delivering sentient beings.

Saha is translated into Chinese as “Able to Endure,” and is also called “Capable of Endurance.” This means that sentient beings in this world are able to endure and willingly undergo the suffering caused by the three poisons—greed, anger, and delusion—and the various sufferings of affliction, without giving rise to disenchantment and seeking liberation.

“Up to” refers to the ten places where the Dharma was expounded: the first was the Vajra Seat and the last was the palace of the Heavenly King, with the other eight places included between them.

Previously, the text spoke of the Throne of the Heavenly Radiance King; now it speaks of the Throne of the Floral Radiance King, because each of the thousand Buddhas also emerged from the Floral Radiance Samadhi and sat upon this throne. Although the great earth trembled, this throne remained majestic and unchanged. This represents the true characteristic of the precept-essence of the mind-ground, which, like the substance of vajra, can destroy all afflictions without itself being shaken by them.

“For the entire great assembly here” refers to the great assemblies of the ten abodes. The hundreds of thousands of Dharma-gates within the mind-ground, as numerous as the sands of the Ganges, were first explained in brief, as little as the tip of a hair; only afterward were they taught for ordinary beings at and above the bhumis. This will be clarified in the passage below.

4. Expounding the Precepts for Ordinary Beings

From the palace of the Heavenly King, the Buddha proceeded as far as southern Jambudvipa, beneath the Bodhi tree, and for all sentient beings—ignorant and benighted ordinary beings—he expounded the mind-ground of the Buddha Vairocana. Those who have newly awakened the mind of enlightenment should read and recite these Vajra Radiance Jeweled Precepts, which are the original source of all Buddhas and all bodhisattvas, and the seed of Buddha-nature. All sentient beings possess Buddha-nature. All consciousness, form, and mind—whether sentience or mind—are within the realm of Buddha-nature, eternally possessing the direct cause and the eternally abiding Dharma-body.

Explanation:

Previously, the teaching was given to the great assembly of bodhisattvas; now it is given to ordinary beings who have not yet attained the fruit of the Ten Bhumis. “Ignorant” means not understanding the true Dharma and deludedly giving rise to wrong views. “Benighted” refers to the afflictions of ignorance that obscure the mind-ground.

Out of compassionate pity for such people, the Tathagata journeyed back and forth to the Saha world eight thousand times to transmit and expound the true precepts of the Buddha Vairocana. All Buddhas of the three times first received these true precepts as the direct cause for attaining Buddhahood. Therefore, it is said that when one first awakens the mind of enlightenment, one should always read and recite these precepts.

These precepts are precisely the Vajra Radiance Jeweled Precepts: the ten major precepts and the forty-eight minor precepts. “Radiance” means that the light of these precepts can dispel the house of benighted delusion and beginningless ignorance.

“Vajra jewel” means that the essence of these precepts is as firm as vajra, which can destroy all things without being destroyed by them. This illustrates that the true precepts can overthrow all afflictions and the mountains of arrogance and wrong views. They can also bring forth the immeasurable Dharma-wealth of merit and virtue; therefore, they are called a jewel. All Buddhas and bodhisattvas take these precepts as the original seed of Buddha-nature.

“All sentient beings possess Buddha-nature” means that in sages this nature does not increase, and in ordinary beings it does not diminish. Therefore, the sutra states: “All sentient beings have originally attained Buddhahood. It is only because, at the very beginning, a single thought of non-awakening arose, followed by ignorance and deluded movement, that they became dark and benighted and obstructed themselves. Therefore, the Buddha causes them to receive these true precepts in order to open the way. Once those obstructions have been removed, Buddha-nature naturally manifests.”

“Consciousness, form, and mind” means that although there is the single essence of the one true Dharma-realm, because its essence of suchness is not maintained, the designations Mind, Mentation, and Consciousness arise. Although there are three names, their essence is originally nondual.

Mentation and consciousness are simply other names for mind. The sudden accumulation and arising of the deluded movements of ordinary beings is called Mind; the subsequent calculating and deliberating of the mind is called Mentation; and the discriminating thoughts that arise afterward are called Consciousness.

Form means material form, namely, the physical body composed of the four great elements.

“That sentience and this mind are entirely subsumed within the realm of Buddha-nature” means that Sentience is another name for mentation and consciousness. This makes manifest and clearly reveals that all the form and mind of sentient beings possess Buddha-nature; apart from this mind, there is no other Buddha-nature whatsoever. All dharmas are likewise and possess only a single essence. Therefore, it is said that the alaya-consciousness is precisely the tathagatagarbha.

“Always, always” means that practitioners who receive these precepts and cultivate in accordance with the Dharma thereby possess the direct cause that assuredly leads to Buddhahood. Once they possess this direct cause, they will assuredly abide forever in the pure Dharma-body, the ultimate fruition.

It is like gold that has been extracted from ore and will never return to the ore; therefore, it is called “eternal.”

The Sutra on Contemplation of the Mind-Ground contains this verse:

Sentient beings originally possess the seed of bodhi,

All contained within the alaya-consciousness.

If they meet a good friend and awaken the great mind,

They refine the three seeds and cultivate wondrous practices,

Completely ending the afflictive and cognitive obstructions,

And realizing the eternally abiding body of the Tathagata.

These ten pratimoksha precepts have appeared in the world. All sentient beings throughout the three times receive, uphold, and practice this Dharma of precepts.

Explanation:

Pratimoksha is translated into Chinese as “Protective Liberation,” meaning that it can safeguard sentient beings and ensure their liberation from ignorance and afflictions, enabling them to realize the pure Dharma-body.

The ten precepts are the ten major precepts. With respect to the practitioner who is capable of upholding them, they are called pārājika; with respect to the fruit attained, they are called prātimokṣa. The major precepts are presented first because they encompass all the minor precepts.

“Appearing in the world” means that this Dharma of the mind-ground precepts is difficult to encounter in the world. Only now, with the Tathagata’s appearance in the world, is it revealed. This precept Dharma is not the precept Dharma of the Two Vehicles; it is precisely the great mind-ground precept that serves as the true cause for attaining Buddhahood. Therefore, one must bow one’s head and receive it, honor and uphold it, and never forget it even for a moment.

Now, for this great assembly, I shall recite again the chapter on the Inexhaustible Treasury of Precepts. It contains all the precepts of sentient beings and is the originally pure self-nature.

Explanation:

“Recite again” means that it was taught previously and is now taught once more. Alternatively, it was formerly taught for devas, humans, and bodhisattvas, while it is now taught for ordinary beings; therefore, it is called a reiterated teaching.

“The chapter on the Inexhaustible Treasury of Precepts” means that although this chapter speaks of ten precepts, in reality their scope is boundless and inexhaustible. The bodhisattva precepts fully contain immeasurable Dharma gates. The precepts are the originally pure self-nature of all sentient beings.

This means that this precept Dharma was transmitted and taught by the thousand Buddhas of the past, and thereafter was universally bestowed upon beings of every capacity. Monastics and laypeople, devas and humans, all respectfully receive and uphold it; all ghosts, spirits, and animals can also receive it, because sentient beings and Buddhas share the same originally pure nature. All Buddhas have returned to the source of this nature, whereas sentient beings must rely upon the precepts in order to return to the original source.

The nature of that source is inherently pure; there is no other nature apart from the source, nor is there any other purity.

IV. VERSE RECITULATION

The scriptural passage above is in prose. It is now summarized in verse, also called a corresponding verse, meaning that it accords with the prose passage and reiterates its meaning.

In the sutras, whether there are six lines, four lines, or two lines, regardless of the varying number of lines, they are all called verses.

The present verse contains forty-six lines. If four lines are counted as one stanza, there are eleven and a half stanzas. Examining the meaning of the verse, it gives only a brief presentation, because the preceding chapter of the sutra did not contain a concluding summary in verse. The verses here are divided into eight sections for explanation:

1. The dependent and primary recompenses, and the origin and manifestations of the three Buddhas

2. The formal teaching and transmission of the precepts

3. Praise of the efficacy of the precepts

4. Their transmission and recitation

5. The entrustment and exhortation to faith

6. Encouragement to receive them

7. The prediction of Buddhahood

8. Exhortation to listen.

Now, this body of Vairocana

Sits upon the lotus dais;

A thousand flowers surround it,

And there appear a thousand Śākyamunis.

Each flower holds a hundred koṭis of lands,

And in each land is one Śākyamuni.

All sit beneath bodhi trees

And simultaneously attain the Buddha Way.

These thousand hundreds of koṭis

Are the original body of Vairocana.

Explanation:

The body of Vairocana is the primary recompense of the fruit of the precepts. The lotus dais is the dependent recompense of the virtue of the precepts.

Furthermore, the thousand Buddhas and the hundred koṭis of Buddhas are the primary recompense, while the thousand flowers and the hundred koṭis of lands are the dependent recompense. Each land is itself a world illuminated by one moon and one sun. Vairocana is the Origin, and the thousand Buddhas are his manifestations; furthermore, the thousand Buddhas are the origins, and the hundred koṭis are their manifestations.

“Sits upon the lotus throne” means abiding securely in the precepts of the true Dharma. “Lotus” refers to the Lotus Treasury World, whose form resembles a lotus flower: the blossom supports it from below, and the dais rests in the center. This symbolizes that the precepts are the true cause of the Middle Way and can bring forth the Buddha-fruit of the Middle Way.

The body of Vairocana is called the lotus dais, also signifying that the dependent and primary recompenses are not different. Vairocana, the original Buddha seated upon the lotus dais, is also the lord of all Buddhas. This symbolizes that the precept Dharma is the root of the myriad virtues.

“Treasury” means that it encompasses the Dharma realm of the ten directions; this also symbolizes that the precepts contain the myriad dharmas.

“A thousand flowers surround it, and there appear a thousand Śākyamunis” means that there are a thousand flowers, each with a thousand petals, and thus there are a thousand Śākyamunis. Flowers in the human world have more than ten petals; flowers in the heavens have a hundred petals; and the flowers of Buddhas and bodhisattvas have a thousand petals.

“Each flower holds a hundred koṭis of lands, and in each land is one Śākyamuni. All sit beneath bodhi trees and simultaneously attain the Buddha Way” means that it was previously explained that each flower petal is one world, and thus there are a thousand Śākyamunis. It is now explained that upon each flower petal there are a hundred koṭis of lands, and thus there are a hundred koṭis of Śākyamunis. Since there are a thousand hundreds of koṭis of flower petals, there are consequently a thousand hundreds of koṭis of Śākyamunis. Although the lands are divided, Buddhahood is attained simultaneously. This symbolizes the unity of the dependent and primary recompenses: essence and function are nondual.

“These thousand hundreds of koṭis are the original body of Vairocana” means that although in function there are a thousand hundreds of koṭis, in essence there is only one.

A koṭi may be calculated in four ways:

1. One hundred thousand is counted as one koṭi.

2. One million is counted as one koṭi.

3. Ten million is counted as one koṭi.

4. One hundred million is counted as one koṭi.

Yet within the trichiliocosm of the Sahā world there are altogether ten thousand koṭis of moons and suns, all presided over by the transformation bodies of a single Buddha; therefore, they simultaneously attain the Buddha Way.

As recorded in the preceding chapter: “I cultivated the path for three asaṃkhyeya kalpas, taking this Dharma gate of the mind-ground as the true cause. Having first relinquished the state of an ordinary being and attained complete perfect enlightenment, I was named Vairocana and dwelt in the ocean of worlds of the Lotus-Dais Treasury. That lotus dais has a thousand petals, each petal being one world, making a total of a thousand worlds.

I manifested a thousand Śākyamunis, who abide in those thousand worlds. Then, within the world upon each single petal, there are a hundred koṭis of Mount Sumerus, a hundred koṭis of moons and suns, a hundred koṭis of four-continent worlds, a hundred koṭis of Jambudvīpas, and a hundred koṭis of Śākyamuni Bodhisattvas seated beneath a hundred koṭis of bodhi trees. Each of the remaining 999 Śākyamunis likewise manifests ten billion Śākyamunis.

The Buddhas seated upon the thousand flowers are my transformation bodies, while the thousand hundreds of koṭis of Śākyamunis are the transformation bodies of the thousand Śākyamunis. I am the original source and am called Vairocana Buddha.” One should understand that neither the thousand Buddhas nor the thousand hundreds of koṭis of Buddhas exist apart from the body of the original Vairocana. The original source is precisely the reality-aspect of the precept essence of the mind-ground.

The thousand hundreds of koṭis of Śākyamunis

Each have immeasurable assemblies.

Together they come to where I dwell

To hear me recite the Buddhas’ precepts;

The gate of amṛta then opens.

At that time, the thousand hundreds of koṭis

Return to their former places of enlightenment.

All sit beneath bodhi trees

And recite the precepts of my teacher:

The ten major and forty-eight minor precepts.

Explanation:

“The thousand hundreds of koṭis of Śākyamunis”: Examining the beginning and end of that chapter, both the thousand Śākyamunis and the thousand hundreds of koṭis of Śākyamunis guide and deliver those with karmic affinities. They all come before Vairocana Buddha to receive the Bodhisattva Treasury of Precepts. Only afterward do they sit at their places of enlightenment, manifest the attainment of perfect enlightenment, and transmit and recite Vairocana’s Treasury of Precepts.

“Each have immeasurable assemblies”: “Immeasurable” means that the members of the great assemblies are too numerous to count and are therefore likened to motes of dust. That is, there are a thousand hundreds of koṭis of Buddhas, and each Buddha brings an audience as immeasurable as the motes of dust in a thousand hundreds of koṭis of worlds. A Buddha has three inabilities:

1. He cannot deliver those who have no karmic affinity with him.

2. He cannot completely empty the realm of sentient beings by liberating them all.

3. He cannot eliminate their fixed karma for them.

“Together they come to where I dwell”: Here, “I” is Vairocana referring to himself. Thus, those who transform and those who are transformed gather together in one place, symbolizing that essence and function both return to the source of the mind-ground.

“To hear me recite the Buddhas’ precepts” means that the audience has arrived. Taking this mind-ground as the Great Precept, these are the precepts transmitted from Buddha to Buddha and are not something established independently by Vairocana. Therefore, the text does not say “teach,” but only “recite.”

The gate of ambrosia immediately opens: this means that these precepts can lead to great nirvana, and therefore the precepts are likened to a gate. In the heavenly realm there is ambrosia; whoever drinks it attains longevity and does not die. Likewise, whoever hears these precepts recited is as one who has drunk ambrosia: the causes of affliction are cooled, one immediately realizes the eternally abiding Dharma-body, and forever leaves far behind the ocean of suffering of birth and death.

Returning to the original bodhimanda: “Bodhimanda” refers to the place beneath the Bodhi tree, where cultivation is practiced and the fruit is realized.

Reciting the precepts of our Master: “Our Master” means that the hundreds of thousands of millions of Shakyamuni Buddhas all came before Vairocana Buddha to receive the precepts; therefore, Vairocana is called our Master, our Original Teacher.

The ten major precepts and forty-eight minor precepts are a general presentation of the characteristics of the precepts; they will be presented individually below.

The precepts shine like sun and moon,

Like a precious jeweled necklace.

Bodhisattvas numerous as motes of dust

Through these attain perfect enlightenment.

Explanation:

This passage elucidates the efficacy of the precepts. The sun can dispel the darkness of a house that has endured for a thousand years; this illustrates how the precepts can eliminate the deluded darkness and beginningless ignorance of sentient beings. Moonlight can bring coolness to all things. Moreover, the sun and moon nurture the growth of all things; this illustrates how the Dharma of the precepts can give rise to the myriad wholesome dharmas.

A jeweled necklace can adorn one who is poor and unattractive; this illustrates how these precepts can give rise to the faculties, powers, factors of enlightenment, path, samadhis, and Dharma treasures of the noble ones, removing the poverty and destitution of those who lack merit and do not treasure the prohibitory precepts. The adornments of the essential nature of Vairocana Buddha all arise from the merit and virtue of these precepts.

A perfectly enlightened one is one who teaches the Dharma in accordance with the Dharma. At all times—beginning, middle, and end—it is wholesome, and thus it is called “perfect.” Whoever hears this Dharma emerges from the long night of birth and death throughout many kalpas, and thus it is called “enlightenment.” All bodhisattvas attain Buddhahood through these precepts; therefore it is said, “Through these attain perfect enlightenment.”

Vairocana recited them;

I also recite them thus.

All newly studying bodhisattvas,

Reverently receive and uphold the precepts.

Having received and upheld these precepts,

Transmit them to sentient beings.

Listen attentively as I now recite

The treasury of precepts within the Buddha-Dharma:

The pratimoksha.

Explanation:

This passage explains how master and disciple transmit and recite the precepts in succession. Vairocana Buddha is the master of Shakyamuni Buddha; Shakyamuni Buddha is the master of the bodhisattvas; and bodhisattvas are the masters of sentient beings. Therefore, they transmit the precepts to sentient beings.

“I” is how Shakyamuni Buddha refers to himself. “Newly studying bodhisattvas” refers to the great beings who have only recently heard the precepts. “Sentient beings” here refers to ordinary beings of the Mahayana. The meaning is that those who have heard them first must transmit them to those who have not yet heard them, so that the Dharma of these precepts may continue to be transmitted forever and the Dharma may circulate without end.

The proper recitation is the treasury of the Mind-Ground Precepts. The treasury of precepts is precisely the pratimoksha. It far surpasses the precepts of the Lesser Vehicle and the heterodox precepts of non-Buddhist paths; therefore it is called proper.

The assembly should have firm faith:

You are Buddhas yet to be;

I am a Buddha already accomplished.

Always maintain such firm faith,

And the category of precepts is complete.

Explanation:

The reason the Tathagata repeatedly instructed them to have firm faith is that faith is the starting point for entering the Way and the mother of merit and virtue. One should believe that all Buddhas have already attained Buddhahood and that sentient beings will attain it, the only difference being one of earlier or later. Because the great precepts of the mind-ground are attained from the mind, if the mind has firm faith without doubt, the essence of the precepts is immediately complete. This is what is meant by attaining perfect enlightenment at the very moment this resolve is aroused.

The Commentary on the Meaning states that faith is of three kinds:

1. Faith that one’s own mind-consciousness and that of others all possess Buddha-nature; that is, faith that this mind is originally Buddha.

2. Faith that diligently practicing wholesome deeds will certainly bring good results; that is, by diligently cultivating wholesome causes, one receives wholesome retribution.

3. Faith that the result one realizes is Permanence, Bliss, Self, and Purity; that is, firm faith that because the mind is Buddha, one can realize the fruit of Buddhahood. Without this right faith, the category of precepts is immediately lost, and the fruit of the Way also vanishes.

All beings who possess a mind

Should embrace the Buddha’s precepts.

Explanation:

It was previously stated that firm faith is necessary; now one is exhorted to receive and uphold the precepts. The phrase “beings who possess a mind” does not refer to foolish and ignorant people, wicked people without faith, who are like insentient wood and stone and no different from a tree whose crown has been severed. Therefore, it is said that all who can understand the Dharma master’s words may receive the precepts.

To embrace means to receive and uphold. This means that those who wish to attain Buddhahood must receive and uphold the bodhisattvas’ proper precepts. The proper precepts do not extend beyond the Three Categories of Pure Precepts:

1. The precepts of embracing moral discipline: there is no precept one does not receive and uphold, continuing until one accomplishes the Dharma-body. Thus, refraining is observance, while acting is transgression.

2. The precepts of embracing wholesome dharmas: there is no wholesome dharma one does not cultivate, continuing until one accomplishes the reward-body. Thus, acting is observance, while refraining is transgression.

3. The precepts of embracing sentient beings: there is no sentient being one does not liberate; one liberates all so as to completely accomplish the Buddha’s transformation-body. Thus, acting is observance, while refraining is transgression.

These Three Categories of Pure Precepts encompass all the precepts concomitant with samadhi, the precepts concomitant with the Path, the uncontaminated dhyana precepts, and so forth, extending to the Six Paramitas and the myriad practices of bodhisattvas; therefore they are called “categories.”

When sentient beings receive the Buddha’s precepts,

They immediately enter the station of all Buddhas.

Their station is equal to that of the Greatly Enlightened Ones;

They are truly disciples of the Buddha.

Explanation:

In this passage, the Tathagata bestows a prediction upon conscious sentient beings: as soon as they receive the Buddha’s precepts, they become equal in station to the Greatly Enlightened Ones.

Because sentient beings and Buddhas share the same source, their mind-nature is nondual. Turning away from enlightenment and conforming to defilement is called being a sentient being; turning away from defilement and conforming to enlightenment is called being one of the Buddhas. Now, receiving the proper precepts of the mind-ground is an immediate return to the original source; how could one not be equal to a Buddha?

Although one’s station is equal to that of the Greatly Enlightened Ones, why is one still called a disciple of the Buddha? It is because deluded karma has not yet been exhausted and the virtues of the ocean of one’s nature are not yet complete. This is the cause of Buddhahood, not the fruit of Buddhahood.

It is like a crown prince who, having received the anointing, will later succeed to the royal throne: at present he is called only a crown prince and is not yet called a king.

May the entire assembly be reverent

And listen wholeheartedly as I recite.

The first line is a concluding exhortation, while the second instructs the assembly to listen attentively. The Buddha personally received and personally recited the precepts, thereby showing the utmost esteem for the Dharma of the precepts. Thus, three times he instructed and exhorted the assembly to listen wholeheartedly.

If practitioners are not wholehearted, deluded thoughts arise and obscure the mind-ground. They will have no way to enter the Dharma of the Mind-Ground Precepts; and if they cannot enter it, they cannot return to the source. Outwardly displaying a dignified bearing that honors the sacred precepts is called “reverence”; inwardly settling the mind, with sincerity and single-minded attention, to listen is called “respect.” When inward and outward are united, this is called wholeheartedness.

V. ESTABLISHING THE PRECEPTS

At that time, when Shakyamuni Buddha had just attained unsurpassed perfect enlightenment beneath the Bodhi tree, he first established the bodhisattva precepts, teaching: “Be filial and compliant toward parents, masters, members of the Sangha, and the Three Jewels. Filial compliance is the Dharma of the ultimate Way. Filial piety is also called the precepts and is also called restraint.”

Explanation:

“When Shakyamuni Buddha had just attained unsurpassed perfect enlightenment beneath the Bodhi tree, he first established the bodhisattva precepts”: These are the words of the compilers, explaining that when the Buddha first attained the Way, he established the bodhisattva precepts before all else, because the precepts are the vessel that carries one across the ocean of suffering and the precious raft by which one returns to the source.

“Unsurpassed perfect enlightenment” means that there is no enlightenment above the fruit of Buddhahood; therefore it is called unsurpassed. The knowledge of shravakas and pratyekabuddhas is not yet perfectly correct because they have realized only the emptiness of self and have not yet understood the emptiness of dharmas. Therefore, theirs is called partial enlightenment, not perfect enlightenment.

As for those at the Three Worthy Stages (Abodes, Practices, and Dedications), the Ten Sage Stages, and even bodhisattvas at the stage of Equal Enlightenment, although they possess right enlightenment, they must still advance in cultivation; therefore, their enlightenment cannot be called unsurpassed, but only enlightenment according to their respective degree. The Buddha has perfected the fruit of Wondrous Enlightenment, complete and luminous, and is uniquely honored; therefore, it is called unsurpassed right enlightenment. To speak of the bodhisattva precepts means precisely that they far transcend the precepts of the sravakas.

Although the Buddha had established the bodhisattva precepts, he had not yet clearly indicated their essential principle. Therefore, filial devotion and compliance are now taken as the governing principle of the precepts. Skillfully serving and providing sustenance is called “filial devotion.” Not opposing the wishes of others is called “compliance.” Parents give birth to and nurture one’s physical body; their kindness is beyond compare.

The monastic teachers are the upadhyaya and acarya who transmit and confer the precepts. They are one’s world-transcending parents, instructing and guiding one so that one may perfect virtuous conduct. Thus, the sutra states: “The attainment of the Dharma body and the nurturing of the life of wisdom depend upon the virtue of one’s teachers and elders; their merit is unsurpassed in greatness.” This also refers to the Three Masters and Seven Witnesses of the Lesser Vehicle; therefore, it says “monastic teachers.” The members of the Sangha transmit the precepts to us and solemnly witness our reception of them. Although they do not occupy the position of teachers, we are indebted to them for enabling us to perfect the precept Dharma.

The Three Jewels are the three precious refuges: the Buddha, Dharma, and Sangha. Those who first arouse the aspiration to study the Path rely upon these Three Jewels. The Buddha is the benevolent father of beings in the three realms; the Dharma is the world-transcending standard; and the Sangha consists of the Buddha’s disciples. The Buddha, Dharma, and Sangha are the field of merit for sentient beings and the guiding teachers of devas and humans. If practitioners make offerings to them, honor them, and do not violate the prescribed standards, this is called filial devotion and compliance.

Filial devotion and compliance constitute the Dharma of the ultimate Path. The ultimate Path means the most consummate principle, namely, the immeasurable true Dharma. This is because the mind of filial devotion and compliance accords with the Great Path of the Dharma of unsurpassed right enlightenment. Filial devotion is called the Precepts, meaning that for those capable of practicing with a filial mind, all the precepts are complete. Therefore, the fifty-eight precepts in the following section largely concern the mind of filial devotion and compliance. By not violating the ten major and forty-eight minor precepts, one accords with the original Ground of Mind. Therefore, filial devotion is called the Precepts, which are also called prohibitions and restraints.

The Tathagata taught these fifty-eight precepts to restrain and put an end to the unwholesome karma of body, speech, and mind. They can also guard against deluded thoughts and prevent them from arising; therefore, they are called restraints. Filial devotion is the essence of the precepts, while restraint is their function. This is precisely the great function of the ten major and forty-eight minor precepts.

From the Buddha’s mouth streamed forth immeasurable light.

Explanation:

When the Tathagata intends to proclaim the Great Dharma, he first emits light as an auspicious sign, causing the listeners in the Dharma assembly to give rise to profound reverence and faith. At the same time, this makes clear that these precepts are supremely excellent, capable of revealing illumination and dispelling darkness, and fully able to extinguish evil and produce goodness. In the past, Vairocana Buddha used his radiance while expounding the Precepts Chapter of the Ground of Mind; now Sakyamuni Buddha likewise emits light in order to transmit it anew. The bodhisattvas who come to listen and receive the teaching are born from the Buddha’s golden mouth; therefore, they are called true disciples of the Buddha.

At that time, there were hundreds of myriads of kotis in the great assembly, including bodhisattvas, beings from the eighteen Brahma heavens, beings from the six desire heavens, and the rulers of sixteen great kingdoms. With palms joined, they listened single-mindedly as the Buddha recited the Mahayana precept Dharma of all Buddhas.

Explanation:

The Tathagata appears in the world in response to causes, conditions, and the capacities of beings; therefore, humans, devas, ordinary beings, and sages gathered like clouds and were called the great assembly. “Hundreds of myriads of kotis” indicates a representative large number, yet all were included within the two assemblies of those of similar and dissimilar birth.

Question: What are those of similar birth and dissimilar birth?

Answer: There are two meanings:

1. Those of various kinds and dissimilar birth have myriad forms and appearances, such as the eight classes of beings and so forth. Bodhisattvas, sentient beings, devas, nagas, ghosts, and spirits obtained bodies of the Dharma-nature that shared the human form; therefore, they are called those of similar birth.

2. Bodhisattvas share the same human form, yet comprise bodhisattvas at many different stages, while the other kinds of beings are of dissimilar birth because of the distinctions within the Dharma realm.

The eighteen Brahma heavens comprise the four dhyanas:

1. The first dhyana has three heavens.

2. The second dhyana has three heavens.

3. The third dhyana has three heavens.

4. The fourth dhyana has nine heavens.

“Brahma” means purity. Their mundane minds have been purified, and only their form bodies remain; therefore, their realm is called the Form Realm.

The six desire heavens are the heavens whose devas remain attached to the pleasures of the five sensory objects and have no thought of disenchantment. Therefore, they are called the heavens of the Desire Realm. They comprise six heavens:

1. The Heaven of the Four Heavenly Kings, situated halfway up Mount Sumeru.

2. The Trayastrimsa Heaven, situated at the summit of Mount Sumeru.

These two heavens are called the Earth-Dwelling Heavens.

3. The Yama Heaven.

4. The Tusita Heaven.

5. The Heaven of Delight in Transformation.

6. The Heaven of Freely Enjoying Others’ Transformations.

These four heavens are called the Space-Dwelling Heavens, as previously explained.

The rulers of the sixteen great kingdoms were those of:

1. Anga

2. Magadha

3. Kasi

4. Kosala

5. Vrji

6. Malla

7. Cedi

8. Vatsa

9. Ni Lau

10. Pancala

11. Asva

12. Ba Ta

13. Sura

14. Gandhara

15. Kamboja

16. Avanti.

These kingdoms were originally territories within the five regions of India, which altogether contained more than seventy smaller kingdoms. Here, only the major kingdoms are named, thereby encompassing the smaller ones as well.

Question: How could hundreds of myriads of kotis in the great assembly all gather beneath the Bodhi tree?

Answer: As recorded in the Avatamsaka Sutra: “The towers and palaces beneath the Bodhi tree filled the ten directions. Sustained by the spiritual power of the Buddhas, they encompassed the entire Dharma realm within a single thought.” Thus, at the Nirvana assembly, even a space within the grove of twin sala trees no larger than the point of a needle could contain boundless assemblies seated within it.

How, then, could this be fathomed by the ordinary mind or the knowledge and perception of those of the Two Vehicles?

Joining the palms signifies the reverence of bodily karma. The hands, originally two, are brought together as one, signifying that both body and mind are reverent. “Single-mindedly” means that one’s mind is sincere and one’s mental karma is reverent to the utmost.

Listeners are those who hear, their minds focused exclusively upon the object of hearing the Dharma. Naturally still, their three karmas of body, speech, and mind are reverent and pure; naturally, the light of the precepts shines brilliantly from the source of the mind’s essence.

The Buddha said to the bodhisattvas: “Now, every half-month, I personally recite the precept Dharma of all Buddhas. All of you bodhisattvas who have newly aroused the aspiration, as well as the bodhisattvas of the Ten Initiations, the Ten Nurturings, the Ten Vajra Stages, and the Ten Grounds, also recite these precepts. Therefore, the light of the precepts streams forth from my mouth.

This emission of light has a cause and is not without reason. The light of the precepts is neither blue, yellow, red, white, nor black; it is neither a form dharma nor a mind dharma; neither an existent dharma nor a nonexistent dharma; and neither a causal dharma nor a resultant dharma. It is precisely the original source of you disciples of the Buddha.

Therefore, you disciples of the Buddha must receive and uphold, read and recite, and thoroughly study this precept Dharma.”

Explanation:

Bodhisattvas are honored by devas and humans; therefore, the term “bodhisattvas” includes both devas and humans. How much more is this true of the Great Beings who were the leaders among the assembly whose capacities corresponded to the teaching; therefore, the Buddha addressed them in particular.

Every half-month means either the first or the latter half of the month; it is also called the “Bright Fortnight and Dark Fortnight” (that is, the fifteenth and thirtieth days). Bright and Dark symbolize wholesome and unwholesome karma. Dark symbolizes unwholesome karma, which one seeks to eliminate in order to perfect the “virtue of cessation.” Bright symbolizes wholesome karma, which one seeks to bring to fulfillment in order to perfect the “virtue of wisdom.” This is the standard established by all Buddhas. Therefore, every half-month the Buddha regularly recited the precepts, establishing a rule and model for the Great Assembly, both present and future, to receive, uphold, read, and recite this Dharma of precepts.

Bodhisattvas who have aroused the aspiration refers to bodhisattvas of the Ten Faiths who have aroused the great mind. Faith means accord and firm conviction, without the slightest doubt. It is the first step of the Three Worthies and the stairway leading to the Ten Abodes. The stage of faith comprises ten levels:

1. Mind of faith

2. Mind of mindfulness

3. Mind of loving-kindness

4. Mind of purity

5. Mind of concentration

6. Mind of non-retrogression

7. Mind of protection

8. Mind of dedication

9. Mind of precepts

10. Mind of vows.

The Yingluo Sutra states: “From the stage of ordinary beings who know nothing, they now encounter Buddhas and bodhisattvas. When they give rise to faith in the teachings of the Mahayana, the bodhi mind immediately arises within them.” Those who possess such faith are called bodhisattvas in conception, or nominal bodhisattvas.

Such persons practice these ten minds in outline, from the Mind of Faith through the Mind of Vows.

The Ten Developments toward the Goal: These bodhisattvas arouse the aspiration from the initial Ten Faiths. Because they continually advance toward the fruit of Buddhahood, this is called Development toward the Goal. It is also called the stage of the Ten Abodes because, after the stage of faith, their wisdom continually abides in principle and they attain the stage of non-retrogression; hence it is called the stage of Abiding.

The Ten Nurturing Stages: Bodhisattvas at these stages proceed from the true into the conventional to work for the benefit of beings and nurture the sacred embryo. Therefore, these are called the Nurturing Stages, namely, the Ten Practices. From the Ten Abodes, they bring forth true understanding, awaken to the wondrous principle, and continually advance toward it; hence they are called “practices.”

The Ten Vajra Stages are precisely the Ten Dedications. Throughout their course of cultivation, these bodhisattvas continually concentrate on turning causes toward their fruits, dedicating their merit universally to all sentient beings, and dedicating the merit of both the one who cultivates and that which is cultivated to the Dharma realm. Their nature is as firm as vajra and cannot be destroyed by anything; hence they are called “vajra.” The Ten Abodes, Ten Practices, and Ten Dedications—these thirty kinds of mind, divided into the initial, intermediate, and final stages—all belong to bodhisattvas at the level of the “Three Worthies.”

The Ten Grounds: Bodhisattvas at these stages bear the responsibility of leading beings out of the sea of suffering of birth and death by teaching and transforming them. They continually abide in the Buddha’s wisdom and serve as a refuge for sentient beings, just as the earth brings forth the myriad things. Moreover, these grounds are also the source from which immeasurable Dharma gates arise; hence they are called the “Ten Grounds.” These are the sacred stages among bodhisattvas.

As stated above, “bodhisattva” refers to great beings from the initial arousal of the aspiration and the Ten Grounds through Equal Enlightenment and Wondrous Enlightenment. All attain accomplishment through this category of precepts, for these precepts are precisely the Dharma gate of the Mind Ground with which everyone is inherently endowed.

This explains that from ordinary beings to sages, all also perform the posadha ceremony every half-month; hence it is said that they likewise recite in this manner. Therefore, the preceding Buddha first emitted immeasurable light from his mouth and then spoke. Now, too, light is emitted from the mouth as the “condition.” Where there is a condition, there must be a cause.

Thus, by emitting light, he especially reveals that the nature of this world is the original source, the Mind Ground, and not an illusory object. Therefore, it is said to be neither blue, yellow, red, white, nor black, and so forth. Because it is not entangled in deluded sentiments, it is neither form nor mind.

Because it does not fall far astray into the two extremes of annihilationism and eternalism, it is said to be neither existent nor nonexistent. Its essence is originally perfect in itself and does not fall within provisional vehicle teachings according to which it comes into being through cultivation and realization; hence it is neither cause nor effect.

All Buddhas take these Mind-Ground precepts as the root of cultivation. Bodhisattvas cultivating the six paramitas and myriad practices for their own benefit and that of others likewise rely upon these Mind-Ground precepts as the foundation for advancing in cultivation.

All sentient beings who will attain Buddhahood in the future likewise rely upon this Mind Ground as the basis for advancing in cultivation. Therefore, the Buddha exhorted everyone three times to receive, uphold, read, recite, and thoroughly study them.

When practitioners receive the Dharma of precepts, the transmission and instruction of the precepts enters their minds; this is called “receiving the precepts.” Guarding them carefully and not transgressing them is called “upholding the precepts.” Orally reading and reciting the scripture of precepts is called “reading and reciting.” Mastering the text of the Vinaya and thoroughly comprehending its meaning is called “thorough study.”

Disciples of the Buddha, listen attentively: “If persons have received the bodhisattva precepts, whether they are kings, princes, court officials, prime ministers, bhiksus, bhiksunis, beings of the eighteen Brahma heavens, beings of the six desire heavens, common people, eunuchs, lustful men, lustful women, male or female servants, the eight classes of ghosts and spirits, vajra spirits, animals, or even transformed beings—as long as they can understand the words of the Dharma master, they may all receive the precepts and are all called foremost in purity.”

Explanation:

This section sets forth the original source of the Mind-Ground precepts, with which all sentient beings are inherently endowed. This Mind Ground has always been pure; its essence is naturally lucid and radiant. It is neither defiled nor pure and is devoid of all distinctions. Therefore, it makes no distinctions between noble and base, wise and foolish, high and low, and so forth.

Whether human or nonhuman, even beings who are not human—if they can comprehend the Dharma master’s transmitted instruction, they may all receive the precepts. This is the most distinctive feature of the Mahayana Dharma of precepts. It derives from these Mind-Ground precepts.

Because these are precepts of the mind, the manner of receiving them differs from that of the sravaka precepts (the bhiksuni precepts). When practitioners receive the latter, five conditions must be fulfilled for the Dharma of precepts to be accomplished. If any of these five conditions is absent, the prescribed rite is invalid.

Furthermore, the precept master must examine and verify the candidates. Any candidate subject to one of the thirteen disqualifying impediments or whose six faculties are incomplete may not receive the precepts. The Mahayana bodhisattva precepts, however, are not like this: they exclude only the seven disqualifying impediments; all others are called pure vessels of the Dharma.

Bhiksus receive the Buddha’s teachings, shave their heads, and wear robes of subdued color. They constitute the abiding Three Jewels in the world, serve as fields of merit for the world, and provide a standard for humans and devas. If they are not suitable vessels of the Dharma, the essence of the precepts will not arise; hence candidates must be selected.

Bodhisattvas, however, attain the fruit of Buddhahood through the mind. Whether householders or monastics, their concealment or manifestation is not fixed; therefore, they do not constitute an institution abiding in the world. Thus, practitioners need only arouse the bodhi mind to be able to receive the precepts.

A king is the sovereign of the people. Court officials are the civil and military ministers of the court. A prime minister is a senior official who assists the king in matters of state.

Bhiksu is translated in Chinese as “a man who eradicates and diligently cultivates.” Bhiksuni means “a woman who eradicates and diligently cultivates.” When the Tathagata first attained enlightenment, the two monastic assemblies did not yet exist; therefore, he first permitted both assemblies to receive these proper precepts.

Common people are the populace of the country. A eunuch is a castrated official serving within the palace. The term “huang” means central. The king appointed such persons to guard the inner palace and assist with communications and missions within the royal household. Here, whether or not one is a palace official, anyone without the male faculty is considered a eunuch.

The eight classes of ghosts and spirits comprise:

1. Devas of the desire realm and the form realm. Here, the eight classes may refer to the beings of the three heavens from the Four Heavenly Kings downward, together with the celestial spirits.

2. Nagas.

3. Yaksas, translated in Chinese as “valiant and robust ghosts.”

4. Asuras, translated in Chinese as “nonhumans.”

5. Gandharvas, translated in Chinese as “fragrance musicians,” the medicinal spirits of the Celestial Emperor.

6. Garudas, translated in Chinese as “golden-winged birds.”

7. Kimnaras, translated in Chinese as “doubtful spirits,” musical spirits of the heaven of Sakra.

8. Mahoraga is translated in China as “belly-crawling earth dragon” (moving on the belly, crawling close to the ground).

The vajra guardians hold vajra clubs in their hands, subdue and crush evil demons, and protect the true Dharma.

“Animals” is a general designation for the six kinds of domestic animals (buffaloes, cattle, dogs, pigs, goats, and so forth). The bodily forms of these beings move horizontally on four legs or two legs, and the term encompasses all birds and beasts.

“Transformation beings” are devas, dragons, ghosts, and spirits who transform their own bodies into human form in order to request and receive the precepts. For example, in ancient times a dragon transformed itself into a human and came to request the bhikshu precepts; the Buddha knew its true nature and therefore did not permit it.

This great precept of the Mind-Ground belongs to the Mahayana precepts and permits all sentient beings to receive the precepts. Thus Buddha Shakyamuni, following the teaching of Buddha Lochana, exhorted and reminded all sentient beings that they could receive this Dharma of the precepts. Just as the waters of a hundred rivers flow into the great ocean, where they lose their separate names and retain only the single salty flavor of seawater, so all beings are led to return to the original source of their intrinsic nature. There are then no longer distinctions of noble and lowly, rich and poor, wise and foolish, high and low; all share only the single designation: the Great Being’s Precept of the One Mind-Ground.

The Yingluo Sutra states: “In practicing the bodhisattva path, any good man or good woman—even a slave, a servant, or a transformation being—may receive the precepts. All possess a mind directed toward the fruit of Buddhahood. Since first arousing the resolve to leave the household life is already the wish to succeed to the station of a bodhisattva, one should first receive the true precepts, for these true precepts are the root of the treasury of merit and virtue. All right practices concordant with the fruit of Buddhahood arise from these precepts.”

The power of these precepts can eliminate all unwholesome thoughts; these precepts are the bright mirror of the true Dharma.

Question: Why are the Formless Realm, hell beings, and animals not mentioned?

Answer: Beings in the Formless Realm have no bodies, while beings in the hells are beset by every kind of suffering; neither are suitable vessels for the Dharma (they are incapable of receiving it).