Fan Wang Jing (梵網經)

夫宗本湛然，理不可易，是以妙窮於玄原之境、萬行起於深信之宅。是以天竺法師鳩摩羅什，誦持此品以為心首。此經本有一百十二卷六十一品。什少踐於大方，齊異學於迦夷。弘始三年淳風東扇，秦主姚興，道契百王、玄心大法，於草堂之中，三千學士與什參定大小二乘五十餘部，唯《梵網經》最後誦出。時融、影三百人等，一時受菩薩十戒。豈唯當時之益，乃有累劫之津！故與道融別書，出此心地一品，當時有三百餘人誦此一品。故即書是品八十一部，流通於後代持誦相授。囑諸後學好道君子，願來劫不絕共見龍華。

The root of the school is clear and serene, and truth cannot be altered; therefore its wondrous meanings are exhausted in the realm of the profound source, and ten thousand practices arise from the foundation of deep faith. Thus the Indian Dharma master Kumarajiva held this chapter in his heart as the most essential gate of the teaching. This sutra originally had one hundred and twelve fascicles and sixty-one chapters. Kumarajiva entered the gate of the Mahayana in his youth and rode abreast with the various other schools in Kashmir. In the third year of the Hongshi era, the pure and genuine breeze of transformation blew east, and the ruler of Qin, Yao Xing, whose mind accorded with the emperors of a hundred ages and was wholly directed toward the great Dharma, joined with three thousand scholars at the Caotang Temple to examine and settle more than fifty works of the Greater and Lesser Vehicles together with Kumarajiva; only the Brahma's Net Sutra was recited last. At that time Daorong, Daoying, and three hundred others received at the same time the ten precepts of a Bodhisattva (short for Bodhisattva, one who seeks awakening and also saves beings). How could this be only a benefit for that time; it is a ferry for saving people through all kalpas! Therefore it was written down separately for Daorong, and this one chapter on the mind-ground was extracted, and more than three hundred people at that time recited this chapter. So eighty-one copies of this chapter were written out and circulated to later ages, to be recited and transmitted. It is entrusted to later gentlemen who love the Way: may it not be cut off through the kalpas of future ages, and may we all together see the Dragon Flower (the assembly at which Maitreya Buddha attains the Way).

沙門僧肇作

Composed by the shramana Sengzhao.

夫梵網經者，蓋是萬法之玄宗、眾經之要旨，大聖開物之真模、行者階道之正路。是以如來權教雖復無量，所言要趣莫不以此為指南之說。是以秦主，識達圜中、神凝紛表，雖威綸四海而沾想虛玄，雖風偃八荒而靜慮塵外。故弘始三年淳風東扇，於是詔天竺法師鳩摩羅什，在長安草堂寺，及義學沙門三千餘僧，手執梵文、口翻解釋五十餘部。唯梵網經一百二十卷六十一品，其中菩薩心地品第十專明菩薩行地。是時道融、道影三百人等即受菩薩戒，人各誦此品以為心首。師徒義合，敬寫一品八十一部，流通於世。欲使仰希菩提者追蹤以悟理故，冀於後代同聞焉。

The Brahma's Net Sutra is the profound essence of the myriad teachings and the pivot of all the sutras, the true model by which the Great Sage guides the myriad beings and the right road by which practitioners advance toward the Buddha Way. So although the Tathagata's expedient teachings are countless, in the essential meanings he taught nothing fails to take this sutra as its guide. Thus the ruler of Qin, whose insight penetrated the principle of the perfect mean and whose spirit and thought were fixed beyond all confusion, though his commanding authority covered the four seas, had a mind steeped in the profound and empty; though his transforming influence brought the eight wildernesses to submit, his quiet contemplation rested beyond the dusty world. So in the third year of Hongshi the pure breeze of transformation blew east, and he issued an edict inviting the Indian Dharma master Kumarajiva, at the Caotang Temple in Chang'an, together with more than three thousand monks learned in doctrine, to hold Sanskrit texts in their hands and translate and explain them orally in more than fifty works. Only the Brahma's Net Sutra, in one hundred and twenty fascicles and sixty-one chapters, has among them the tenth chapter, the chapter on the Bodhisattva's Mind-Ground, which specially clarifies the stages of the Bodhisattva's practice. At that time Daorong, Daoying, and three hundred others at once received the Bodhisattva precepts, and each recited this chapter, taking it as the first concern of the heart. Teacher and disciples agreed in meaning and reverently copied eighty-one copies of this chapter, to circulate in the world. This was so that those who admire bodhi (awakening) might follow the traces and awaken to the principle, and in the hope that later ages might hear it together.

後秦龜茲國三藏鳩摩羅什譯

Translated in the Later Qin dynasty by the Tripitaka master Kumarajiva of the kingdom of Kucha (around present-day Kuqa in Xinjiang).

爾時釋迦牟尼佛，在第四禪地中摩醯首羅天王宮，與無量大梵天王、不可說不可說菩薩眾說蓮花臺藏世界盧舍那佛所說心地法門品。是時釋迦身放慧光，所照從此天王宮乃至蓮花臺藏世界。其中一切世界一切眾生，各各相視歡喜快樂，而未能知此光光何因何緣，皆生疑念；無量天人亦生疑念。

At that time the Buddha Shakyamuni was in the palace of Maheshvara, king of the heavens, in the fourth dhyana heaven, together with countless great Brahma kings and Bodhisattvas too many to speak of, and he proclaimed the chapter on the mind-ground teaching spoken by the Buddha Vairocana in the Lotus-Platform Treasury World. Then the Buddha Shakyamuni emitted a light of wisdom from his body, and the light shone from this heavenly king's palace all the way to the Lotus-Platform Treasury World. In it all worlds and all beings looked at one another, joyful and glad, yet did not know why this light existed or from what cause it arose, and all gave rise to doubt; countless heavenly beings also gave rise to doubt.

爾時眾中玄通華光王菩薩從大莊嚴花光明三昧起，以佛神力放金剛白雲色光，光照一切世界。是中一切菩薩皆來集會與共，同心異口問：「此光光為何等相？」是時釋迦即擎接此世界大眾，還至蓮花臺藏世界百萬億紫金剛光明宮中，見盧舍那佛坐百萬蓮花赫赫光明座上。時釋迦佛及諸大眾，一時禮敬盧舍那佛足下已。釋迦佛言：「此世界中地及虛空一切眾生，為何因何緣得成菩薩十地道？當成佛果為何等相？」如如佛性本原品中廣問一切菩薩種子。

At that time in the assembly there was a Bodhisattva named King Xuantong Huaguang, who rose from the Great Adornment Flower Light samadhi (a state of concentration where the mind is focused and does not scatter), and by the Buddha's divine power emitted a light the color of vajra white clouds, shining on all worlds. All the Bodhisattvas of this place gathered, and with one mind but different mouths asked, "What is the sign of this light?" Then the Buddha Shakyamuni took up the assembly of this world and returned to the palace of purple vajra light of a million billion in the Lotus-Platform Treasury World, where he saw the Buddha Vairocana sitting on a seat of a million lotuses of blazing light. At that time Shakyamuni and all the great assembly together paid homage at the feet of Vairocana. Shakyamuni said: "By what cause and what condition can all the beings on the ground and in the empty space of this world accomplish the Way of the ten Bodhisattva grounds? And what will be the sign of the Buddha fruit they are about to attain?" These were asked widely, concerning the seeds of all Bodhisattvas, in the chapter on the Origin of Suchness and Buddha-Nature.

爾時盧舍那佛即大歡喜，現虛空光體性本原成佛常住法身三昧，示諸大眾：「是諸佛子！諦聽，善思修行。我已百阿僧祇劫修行心地，以之為因，初捨凡夫成等正覺，號為盧舍那，住蓮花臺藏世界海。其臺周遍有千葉，一葉一世界為千世界，我化為千釋迦據千世界。後就一葉世界，復有百億須彌山、百億日月、百億四天下、百億南閻浮提、百億菩薩釋迦坐百億菩提樹下，各說汝所問菩提薩埵心地。其餘九百九十九釋迦，各各現千百億釋迦亦復如是。千花上佛是吾化身，千百億釋迦是千釋迦化身。吾已為本原，名為盧舍那佛。」

Then the Buddha Vairocana was greatly delighted and manifested the samadhi of the empty-space light, the nature and origin, and the eternally abiding Dharma body of becoming a Buddha, and he revealed to the great assembly: "All you Buddha-sons! Listen carefully, reflect well, and practice accordingly. I have already cultivated the mind-ground for a hundred asamkhyeya kalpas (extremely long periods that cannot be counted), and through this as cause I first gave up the body of an ordinary person and attained perfect right awakening, called Vairocana, dwelling in the ocean of the Lotus-Platform Treasury World. Around that flower platform there are a thousand petals, and each leaf is a world, together making a thousand worlds, and I transformed into a thousand Shakyamunis, each seated over one of those thousand worlds. Then in one leaf-world, there are a hundred billion Sumeru mountains, a hundred billion suns and moons, a hundred billion four continents, a hundred billion southern Jambudvipas, and a hundred billion Bodhisattva Shakyamunis seated under a hundred billion bodhi trees, each proclaiming the Bodhisattva mind-ground that you asked about. The other nine hundred and ninety-nine Shakyamunis also each manifest a thousand hundred billion Shakyamunis, and it is the same for them. The Buddhas on the thousand flowers are my transformation bodies, and the thousand hundred billion Shakyamunis are the transformation bodies of those thousand Shakyamunis. I am already the origin, and am called the Buddha Vairocana."

爾時蓮花臺藏座上盧舍那佛，廣答告千釋迦千百億釋迦所問心地法品：「諸佛當知，堅信忍中十發趣心向果：一捨心、二戒心、三忍心、四進心、五定心、六慧心、七願心、八護心、九喜心、十頂心。諸佛當知，從是十發趣心入堅法忍中，十長養心向果：一慈心、二悲心、三喜心、四捨心、五施心、六好語心、七益心、八同心、九定心、十慧心。諸佛當知，從是十長養心入堅修忍中，十金剛心向果：一信心、二念心、三迴向心、四達心、五直心、六不退心、七大乘心、八無相心、九慧心、十不壞心。諸佛當知，從是十金剛心入堅聖忍中，十地向果：一體性平等地、二體性善慧地、三體性光明地、四體性爾焰地、五體性慧照地、六體性華光地、七體性滿足地、八體性佛吼地、九體性華嚴地、十體性入佛界地。是四十法門品，我先為菩薩時修入佛果之根原。如是一切眾生，入發趣、長養、金剛、十地，證當成果，無為無相大滿常住，十力、十八不共行，法身智身滿足。」

Then the Buddha Vairocana on the Lotus-Platform Treasury seat widely answered the question about the mind-ground teaching asked by the thousand Shakyamunis and the thousand hundred billion Shakyamunis: "All Buddhas should know that within firm faith-patience there are ten minds of setting out that lead toward the fruit: first the mind of giving up, second the mind of precepts, third the mind of patience, fourth the mind of diligence, fifth the mind of concentration, sixth the mind of wisdom, seventh the mind of vows, eighth the mind of protection, ninth the mind of joy, and tenth the mind of the crown. All Buddhas should know that from these ten minds of setting out, entering firm Dharma-patience, there are ten minds of nurturing that lead toward the fruit: first the mind of kindness, second the mind of compassion, third the mind of joy, fourth the mind of equanimity, fifth the mind of giving, sixth the mind of kind speech, seventh the mind of benefit, eighth the mind of sameness, ninth the mind of concentration, and tenth the mind of wisdom. All Buddhas should know that from these ten minds of nurturing, entering firm practice-patience, there are ten vajra minds that lead toward the fruit: first the mind of faith, second the mind of mindfulness, third the mind of dedication, fourth the mind of penetration, fifth the mind of directness, sixth the mind of non-retrogression, seventh the mind of the Great Vehicle, eighth the mind of signlessness, ninth the mind of wisdom, and tenth the mind of indestructibility. All Buddhas should know that from these ten vajra minds, entering firm sage-patience, there are ten grounds that lead toward the fruit: the first, the ground of equality of nature; the second, the ground of good wisdom of nature; the third, the ground of light of nature; the fourth, the ground of blazing flame of nature; the fifth, the ground of illuminating wisdom of nature; the sixth, the ground of flower light of nature; the seventh, the ground of fulfillment of nature; the eighth, the ground of the Buddha's roar of nature; the ninth, the ground of flower adornment of nature; and the tenth, the ground of entering the Buddha realm of nature. These forty kinds of Dharma gates are the source by which I, when I was formerly a Bodhisattva, cultivated and entered the Buddha fruit. In this way all beings enter the setting out, nurturing, vajra, and ten grounds, and attain the accomplished fruit, unconditioned and signless, perfect and eternally abiding, with the ten powers (the ten kinds of wisdom-power of a Buddha) and the eighteen exclusive qualities (the eighteen kinds of merit possessed by Buddhas alone) all complete, and the Dharma body and wisdom body fulfilled."

爾時蓮花臺藏世界盧舍那佛赫赫大光明座上，千花上佛千百億佛一切世界佛。是座中有一菩薩，名華光王大智明菩薩，從坐而立，白盧舍那佛言：「世尊佛！上略開十發趣、十長養、十金剛、十地名相，其一一義中未可解了。唯願說之，唯願說之，妙極金剛寶藏一切智門。」如來百觀品中已明問。

At that time on the blazing great-light seat of the Buddha Vairocana in the Lotus-Platform Treasury World were the Buddhas on the thousand flowers, the thousand hundred billion Buddhas, and the Buddhas of all worlds. In the assembly there was a Bodhisattva named Great Wisdom Light, King of Flower Light, who rose from his seat and said to the Buddha Vairocana: "World-Honored Buddha! Above you briefly revealed the names and characteristics of the ten minds of setting out, the ten of nurturing, the ten vajra, and the ten grounds, but I cannot yet understand the meaning of each of them. I only wish that you would proclaim, I only wish that you would proclaim this supremely wondrous vajra treasury, the Dharma gate of all-knowing wisdom." These were already clearly asked in the chapter on the Hundred Contemplations of the Tathagata.

爾時盧舍那佛言：「千佛諦聽！汝先言云何義者？發趣中，若佛子！捨心者，一切捨。國土城邑田宅、金銀明珠、男女己身有為諸物，一切捨，無為無相。我人知見假會合成，主者造作我見，十二因緣無合無散無受者。十二入、十八界、五陰，一切一合相，無我我所相。假成諸法，若內一切法外一切法，不捨不受。菩薩爾時名如假會觀現前故，捨心入空三昧。

Then the Buddha Vairocana said: "All thousand Buddhas, listen carefully! What meaning did you ask about before? Among the minds of setting out, Buddha-sons! What is called the mind of giving up is giving up everything. Lands, cities, fields and houses, gold, silver and bright pearls, children and one's own body, all conditioned things are given up without exception, and one dwells in the unconditioned and signless. These views of self and others are merely borrowed and gathered together; that which is taken as the master and creates things is only the view of self; the twelve links of dependent origination (ignorance, formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and aging and death) neither join nor disperse, and there is no one who receives. The twelve entrances (the six sense organs plus the six sense objects), the eighteen realms (the six organs, six objects, and six consciousnesses), and the five aggregates (form, feeling, perception, formation, and consciousness, the five categories of body and mind) are all only one aspect of combination, with no sign of self and no sign of what belongs to self. All dharmas are provisionally made, and whether all inner dharmas or all outer dharmas, one neither insists on giving up nor insists on receiving. At this time, because the contemplation of illusory gathering appears, the Bodhisattva's mind of giving up enters the samadhi of emptiness. "Buddha-sons! What is called the mind of precepts is neither attachment to precepts nor attachment to non-precepts; there is no separate one who receives the precepts, and the ten good precepts do not depend on a separate teacher to preach. Deceit, theft, and even wrong views have no master who collects them; kindness, purity, uprightness, truthfulness, right view, giving, joy, and so on are the very nature of the ten precepts. Stop the eight inversions of taking as permanent, pleasurable, self, and pure what is impermanent, suffering, without self, and impure; let all natures leave attachment, and there is only one pure path."

「若佛子！戒心者，非非戒、無受者，十善戒無師說法。欺盜乃至邪見無集者，慈良清直正實正見捨喜等，是十戒體性。制止八倒，一切性離，一道清淨。

"Buddha-sons! What is called the mind of patience has as its nature a wisdom that exists and yet has no sign: patience of all emptiness upon emptiness, patience in all places, called patience of the practice of non-arising; being able to dwell peacefully in all places is also called patience like that of suffering. Countless practices are each called patience: no receiving, no beating, no knives or staves and no anger, all in accord with suchness. There is no single truth and no single sign, and there is also no “signless” that can be set up; neither being nor non-being can be taken as a sign, it is not a sign of mind or a sign of non-mind, and neither the object of cognition nor the absence of an object can be taken as a sign; standing, dwelling, moving, stopping, self, others, bondage, and liberation, all dharmas are such, and the sign of patience is utterly unobtainable."

「若佛子！忍心者，有無相慧體性，一切空空忍、一切處忍，名無生行忍，一切處得名如苦忍。無量行一一名忍，無受無打、無刀杖瞋心，皆如如。無一一諦一相、無無相，有無有相，非非心相、緣無緣相，立住動止、我人縛解，一切法如，忍相不可得。

"Buddha-sons! What is called the mind of diligence is that in the four postures of walking, standing, sitting, and lying down, at all times one subdues that dharma-nature of emptiness and provisional combination, climbs the mountain of non-arising, and from there sees that all being and non-being are as if being and as if non-being. The blue, yellow, red, and white of the earth are all taken in, and even the wisdom-nature of the Three Jewels and every path advanced by faith are empty, unarisen, unmade, and with no wisdom to be grasped. Rising from emptiness and entering the conventional truth also has no two signs; with the mind of emptiness continuing, one penetrates this portion of good roots, diligence."

「若佛子！進心者，若四威儀，一切時行伏空假會法性、登無生山，而見一切有無如有如無。大地青黃赤白一切入，乃至三寶智性、一切信進道，空、無生、無作、無慧。起空入世諦法亦無二相，續空心通達進分善根。

"Buddha-sons! What is called the mind of concentration is stillness and signlessness. This signless person, at this time entering inner emptiness and meeting beings with the mind of the Way, sees neither the object of cognition nor signlessness, and this is the samadhi of countless practices and countless minds. Among ordinary people and sages there are none who do not enter samadhi; nature and the concentration-sign correspond to everything, all through the power of concentration. Self, others, doer, receiver, all bonds and views of nature are conditions of obstruction, and the scattered wind stirs the mind so it cannot be still, yet it is extinguished in emptiness upon emptiness, and the eight inversions also have nothing to take as object. Contemplating by the wisdom of stillness, all provisional combinations are shifting and extinguished moment by moment; the retribution of the three realms and the nature of offenses that one receives are all extinguished through concentration, and from this all good arises."

「若佛子！定心者，寂滅無相。無相人爾時入內空，值道心眾生，不見緣不見無相，無量行無量心三昧。凡夫聖人無不入三昧，體性相應一切，以定力故。我人作者受者，一切縛見性是障因緣，散風動心，不寂而滅空空，八倒無緣。假靜慧觀，一切假會念念滅，受一切三界果罪性，皆由定滅而生一切善。

"Buddha-sons! What is called the mind of wisdom is that the wisdom of emptiness is not without an object; that which is able to know in its substance is called mind, and it is used to discriminate all dharmas. That provisional master is connected with the Way; taking the fruit and practicing the cause, entering the sage and leaving the ordinary, extinguishing offenses and raising blessings, bondage and liberation, are all functions of this nature. All the afflictions of always seeing permanence, pleasure, self, and purity come from the unclarity of the nature of wisdom. With wisdom as the lead, practice the unspeakable contemplation-wisdom and enter the one truth of the middle way. The ignorance that obstructs wisdom is not a sign, not a coming, not a condition, not an offense, and not the eight inversions, and has no arising or ceasing. The light of wisdom shines like a flame, delighting in expedient means of emptiness and penetration and transforming supernatural powers, because what arises from the nature of knowledge is the function of wisdom."

「若佛子！慧心者，空慧非無緣，知體名心，分別一切法。假名主者，與道通同，取果行因、入聖捨凡、滅罪起福，縛解盡是體性功用。一切見常樂我淨煩惱，慧性不明故。以慧為首，修不可說觀慧，入中道一諦。其無明障慧，非相非來、非緣非罪、非八倒，無生滅。慧光明焰為照，樂虛方便轉變神通，以智體性所為慧用故。

"Buddha-sons! What is called the mind of vows is seeking broadly and seeking everything, because one wants to practice the conduct of the causal ground with the virtue of the fruition ground. The mind of vows is linked, the mind of vows is linked, continuing for a hundred kalpas, one attains Buddhahood and extinguishes all offenses. Seeking and seeking again, with a most sincere mind, in non-arising emptiness there is only this one vow; contemplating and contemplating again, entering concentration and contemplating, countless bonds of views are liberated through the seeking mind; countless wondrous practices are accomplished into bodhi through the seeking mind; countless merits take seeking as their root. When the seeking mind is first aroused, then the Way is cultivated in the middle, practice is complete and vows are fulfilled, the Buddha fruit is accomplished. Contemplating the one truth of the middle way, it is not what can illuminate, not the realm illuminated, and also not sinking. Giving rise to various views is not the wisdom of liberation. This is the nature of vows, the origin of all practice."

「若佛子！願心者，願大求、一切求，以果行因故。願心連，願心連，相續百劫，得佛滅罪。求求至心，無生空一願，觀觀入定照，無量見縛以求心故解脫；無量妙行以求心成菩提；無量功德以求為本。初發求心、中間修道，行滿願故佛果便成。觀一諦中道，非照非界非沒。生見見，非解慧。是願體性，一切行本原。

"Buddha-sons! What is called the mind of protection is protecting the Three Jewels and protecting the merit of all practice. It means keeping the eight inversions and evil wrong views of outsiders from disturbing right faith, extinguishing the bond of self and the bond of views, illuminating the two truths, the true and the conventional, with the wisdom of non-arising, and with the contemplating mind manifest, protecting with the signless protection that guards the root; emptiness, non-making, and signlessness, with mind and wisdom linked, enter the path of non-arising emptiness, and the paths of wisdom are all bright, and the brightness guards the contemplation, entering emptiness and the provisional, each portion illusory, and what arises from illusion is as if nonexistent, so that the nature that has nothing to be grasped, whether gathered or scattered, cannot be protected, and the same holds for the method of contemplation."

「若佛子！護心者，護三寶、護一切行功德。使外道八倒惡邪見不嬈正信，滅我縛、見縛，無生照達二諦，觀心現前，以護根本無相護護，空、無作、無相，以心慧連入無生空道、智道皆明光，明光護觀入空假分分幻化，幻化所起如無，如無法體集散不可護，觀法亦爾。

"Buddha-sons! What is called the mind of joy is, on seeing others obtain peace and happiness, always giving rise to gladness. One contemplates all things as provisional and empty and is serene, neither falling into the conditioned nor falling into “nothingness” and being merely quiescent. Great joy has nothing to take hold of, has feeling yet can transform it, has dharmas yet can illuminate them. On the profound and subtle provisional dharma-nature, with one equal contemplation, mind after mind in continuation, one practices. Hearing much of the merit of the practice of all the Buddhas and the joyful wisdom of signlessness, thought arises in every mind and illuminates in stillness, and the mind of joy is conditioned on all dharmas."

「若佛子！喜心者，見他人得樂常生喜悅。及一切物假空照寂，而不入有為、不無寂然。大樂無合，有受而化、有法而見。玄假法性，平等一觀心心行。多聞一切佛行功德、無相喜智，心心生念而靜照，樂心緣一切法。

"Buddha-sons! What is called the mind of the crown is the highest wisdom of persons. It extinguishes the views, doubts, view of body, and all anger and the like in the wheel of selfless turning, linking contemplation like the top of a mountain, and the linked contemplation again is like the top of a mountain. Cause and effect in the dharma realm are of one Way, suchness, most excellent and supreme, like the crown of the head. Just like the crown of a person's head, it is neither “the view of non-body” nor the sixty-two wrong views. The five aggregates arise and cease; that spirit-self, the master, can move, bend, and stretch, yet has no making, no receiving, no acting, and cannot be seized or bound. This person at this time enters inner emptiness, meets beings with the mind of the Way, sees neither conditions nor non-conditions, dwells in the quiescent concentration of the crown samadhi, and arouses practice toward the Buddha Way. The conditions produced by real nature, the permanent view of self and others, and the eight inversions all enter the non-dual Dharma gate, and he does not receive the retribution of the illusions of the eight difficulties, and ultimately does not receive it. Only toward this one being, in going, coming, sitting, and standing, practicing and extinguishing offenses, removing the ten evils and raising the ten good deeds, one enters the right path, becomes a right person, possesses right wisdom, and practices right conduct. The Bodhisattva's penetrating contemplation is manifest, he does not receive the retribution of the six paths, and will surely not fall back from the Buddha lineage, life after life entering the Buddha's house and not leaving right faith. The above is explained broadly in the chapter on the Light of Ten Heavens."

「若佛子！頂心者，是人最上智。滅無我輪見疑身一切瞋等，如頂觀連、觀連如頂。法界中因果，如如一道最勝上如頂。如人頂，非非身見六十二見。五眾生滅，神我主人動轉屈申，無作無受無行、不可捉縛者，是人爾時入內空，值道心眾生，不見緣不見非緣，住頂三昧寂滅定，發行趣道。性實、我人常見、八倒生緣，不二法門，不受八難幻化果，畢竟不受。唯一眾生，去來坐立、修行滅罪，除十惡、生十善，入道正人正智正行。菩薩達觀現前，不受六道果，必不退佛種性中，生生入佛家，不離正信。上十天光品廣說。」

The Buddha Vairocana said: "Thousand Buddhas! You asked earlier about the ten minds of nurturing. Buddha-sons! What is called the mind of kindness is always practicing the mind of kindness, having already given rise to the cause of peace and happiness; in the wisdom of no-self it corresponds to joy, contemplation enters the Dharma, and in the great dharmas of feeling, perception, formation, consciousness, and form there is no arising, no dwelling, and no ceasing, like an illusion, suchness without duality, so all practices accomplish the Dharma wheel. Teaching extends to all and can give rise to right faith, not through the teaching of Mara, and it can also let all beings obtain the fruit of kindly joy; that fruit is neither real nor limited by fruits of good and evil, but is the samadhi of the nature of understanding emptiness.

盧舍那佛言：「千佛！汝先問長養十心者。若佛子！慈心者，常行慈心生樂因已，於無我智中樂相應觀入法，受想行識色等大法中，無生無住無滅如幻化，如如無二，故一切修行成法輪。化被一切，能生正信不由魔教，亦能使一切眾生得慈樂果，非實非善惡果，解空體性三昧。

"Buddha-sons! What is called the mind of compassion is, by compassion, empty, and being empty, signless. Practicing the Way through the conditions of compassion, one extinguishes all suffering oneself, and gives rise to wisdom amid the countless sufferings of all beings. Because of the condition of not killing beings, not killing the Dharma, and not clinging to self, one constantly practices not killing, not stealing, and not committing sexual misconduct, and does not harm even a single being. One who has aroused the bodhi mind sees the true aspect of all dharmas in emptiness, gives rise to the mind of wisdom of the Way in the practice of the lineage nature, and toward the six kinds of relatives, the six evil kinds of relatives, and the three grades of high, middle, and low, gives the wisdom of the highest peace and happiness; even in the highest evil conditions, the nine grades can obtain the fruit of happiness. When emptiness is manifest, oneself and all other beings are equal and share the same peace and happiness, and from this great compassion arises.

「若佛子！悲心者，以悲空空無相。悲緣行道，自滅一切苦，於一切眾生無量苦中生智。不殺生緣、不殺法緣、不著我緣，故常行不殺、不盜、不婬，而一眾生不惱。發菩提心者，於空見一切法如實相，種性行中生道智心，於六親六惡親惡三品中與上樂智，上惡緣中九品得樂果。空現時，自身他一切眾生平等一樂，起大悲。

"Buddha-sons! What is called the mind of joy is in the mind of gladness and non-arising. The substance and characteristics of the lineage nature, and the wisdom of the Way, are empty and again empty, and the mind of joy does not cling to “what I possess.” Emerging and vanishing through the causes and effects of the three times, nothing is accumulated, all being enters the contemplation of emptiness, the practice of contemplation is accomplished, one equally rejoices in all beings, rising from emptiness and entering the Buddha Way, leaving bad teachers, seeking good teachers to show me the good road, and enabling all beings to enter the house of the Buddha Dharma. In the Dharma one constantly gives rise to joy, enters the Dharma position, and again lets these beings enter right faith, leave wrong views and turn away from the suffering of the six paths, and rejoices because of this."

「若佛子！喜心者，悅喜無生心時。種性體相道智空空，喜心不著我所。出沒三世因果無集，一切有入空觀行成，等喜一切眾生，起空入道捨惡知識，求善知識示我好道，使諸眾生入佛法家。法中常起歡喜入法位中，復令是諸眾生入正信，捨邪見、背六道苦故喜。

"Buddha-sons! What is called the mind of equanimity is always giving rise to equanimity. In the empty dharma of no fabrication and no sign, like empty space, toward good and evil, view of existence and non-existence, offense and blessing, both sides, one illuminates equally. It is neither a person nor a mind of “what belongs to me,” the natures of self and other cannot be obtained, and this is great equanimity. Even one's own flesh and bones, hands and feet, children, and state and city are like illusions, flowing water, and lamp flames, all given up, yet without giving rise to a mind of attachment, constantly practicing this equanimity."

「若佛子！捨心者，常生捨心。無造無相空法中如虛空，於善惡有見無見罪福二中，平等一照。非人非我所心，而自他體性不可得，為大捨。及自身肉手足男女國城，如幻化水流燈焰一切捨，而無生心，常修其捨。

"Buddha-sons! What is called the mind of giving is the ability to cover all beings with the mind of giving: giving of body, speech, mind, wealth, and Dharma. One teaches all beings that inner body and outer body, state, city, children, and fields and houses are all of the aspect of suchness, and one does not even give rise to thoughts about wealth. The receiver and the giver are also both inner and outer, with no joining and no scattering. Without a deliberate mind to transform them, yet penetrating the principle and penetrating giving, all signs appear and one acts accordingly."

「若佛子！施心者，能以施心被一切眾生，身施、口施、意施、財施、法施。教導一切眾生，內身外身國城男女田宅皆如如相，乃至無念財物。受者、施者亦內亦外無合無散。無心行化達理達施，一切相現在前行。

"Buddha-sons! What is called the mind of kind speech enters the samadhi of loving speech in nature, the Dharma words and meaning words of the first-meaning truth. All true words follow this one word, harmonizing the minds of all beings, with no anger and no contention, with the wisdom of the emptiness of all dharmas having no object, always giving rise to a loving mind, acting in accord with the Buddha's intention, and also in accord with all others. Teaching all beings with the Dharma words of the sages, one constantly practices the mind of suchness and arouses good roots."

「若佛子！好語心者，入體性愛語三昧，第一義諦法語義語。一切實語者皆順一語，調和一切眾生心無瞋無諍，一切法空智無緣，常生愛心行順佛意，亦順一切他人。以聖法語教諸眾生，常行如心發起善根。

"Buddha-sons! What is called the mind of benefit, when the mind of benefit is manifest, with the nature of true wisdom broadly practices the path of wisdom, gathers all the Dharma gates of flame-like light, and gathers the seven noble treasures in contemplative practice (faith, precepts, learning, giving, wisdom, shame, and conscience). Because those before have obtained benefit, he takes on body and life and enters the samadhi of benefit, manifesting all bodies, all speech, all minds, and shaking the great thousand worlds. In all that he does and makes, he lets others enter the Dharma seed, the emptiness seed, and the Way seed to gain benefit and happiness. Appearing in the six paths, he does not count countless sufferings as troubles, and takes only benefiting others as his benefit."

「若佛子！利益心者，利益心時以實智體性廣行智道，集一切明焰法門，集觀行七財。前人得利益故，受身命而入利益三昧，現一切身、一切口、一切意而震動大世界。一切所為所作，他人入法種、空種、道種中得益得樂。現形六道，無量苦惱之事不以為患，但益人為利。

"Buddha-sons! What is called the mind of benefit, when the mind of benefit is manifest, with the nature of true wisdom broadly practices the path of wisdom, gathers all the Dharma gates of flame-like light, and gathers the seven noble treasures in contemplative practice (faith, precepts, learning, giving, wisdom, shame, and conscience). Because those before have obtained benefit, he takes on body and life and enters the samadhi of benefit, manifesting all bodies, all speech, all minds, and shaking the great thousand worlds. In all that he does and makes, he lets others enter the Dharma seed, the emptiness seed, and the Way seed to gain benefit and happiness. Appearing in the six paths, he does not count countless sufferings as troubles, and takes only benefiting others as his benefit."

「若佛子！同心者，以道性智同空，無生法中以無我智同生，無二空同原境。諸法如相，常生常住常滅世法相續流轉無量，而能現無量形身色心等業，入諸六道一切事同。空同無生、我同無物，而分身散形，故入同法三昧。

"Buddha-sons! What is called the mind of sameness is that with the wisdom of the Way-nature, being the same as emptiness, in the dharma of non-arising one is born together with beings through the wisdom of no-self, and non-dual emptiness is the realm of the same origin. All dharmas are of the aspect of suchness, constantly arising, abiding, and ceasing, and the worldly dharmas continue and flow on countless times, yet one can manifest countless bodily forms, deeds of form and mind, and so on, entering all the six paths, in all matters the same. Emptiness is the same as non-arising, self is the same as no-thing, yet one can divide the body and scatter the forms, and so enters the samadhi of the same dharma."

「若佛子！空心者，復從定心觀慧證空，心心靜緣，於我所法識界色界中而不動轉。逆順出沒故，常入百三昧、十禪支，以一念智作是見，一切我人若內若外眾生種子皆無合散，集成起作而不可得。

"Buddha-sons! What is called the mind of emptiness, again from the mind of concentration, by contemplating wisdom realizes emptiness, with every mind at rest on a quiet condition, and among what I call dharmas, consciousness-realm, and form-realm, it does not move. Because of going against and following, emerging and vanishing, one constantly enters a hundred samadhis and the ten limbs of dhyana, and with one thought of wisdom makes this contemplation: all selves and others, the seeds of beings whether inner or outer, neither join nor disperse, and gathering, arising, and making cannot be obtained."

「若佛子！慧心者，作慧見心觀諸邪見結患等縛，無決定體性，順忍空同故。非陰、非界、非入、非眾生、非一我、非因果、非三世法。慧性起光光一焰，明明見虛無受。其慧方便生長養心，是心入起空空道，發無生心。上千海明王品已說心百法明門。」

"Buddha-sons! What is called the mind of wisdom arouses the mind of wise seeing and examines the various wrong views, fetters, and other bonds, all of which have no determined nature, because following patient acceptance one is the same as emptiness. It is not the five aggregates, not the eighteen realms, not the twelve entrances, not beings, not a single self, not cause and effect, not the dharmas of the three times. The nature of wisdom produces light upon light, one flame, brightly illuminating emptiness and receiving nothing. This expedient means of wisdom nurtures the mind, and when this mind arises it enters the path of emptiness upon emptiness and arouses the mind of non-arising. The above has already told, in the chapter on the Thousand Seas of Bright Kings, the hundred bright gates of the Dharma of the mind."

盧舍那佛言：「千佛！汝先言金剛種子有十心。若佛子！信心者，一切行以信為首、眾德根本，不起外道邪見心。諸見名著，結有造業，必不受入空無為法中。三相無無，無生無生，無住住，無滅滅，無有一切法空。世諦第一義諦智，盡滅異空。色空、細心心空。細心心心空，故信信寂滅，無體性和合亦無依。然主者我人，名用。三界假我，我無得集相，故名無相信。

The Buddha Vairocana said: "Thousand Buddhas! You said earlier that the vajra seeds have ten minds. Buddha-sons! What is called the mind of faith is that all practice takes faith as its head and is the root of all virtues, and does not give rise to the mind of outsiders' wrong views. Various views are attachment, and fetters create karma, and so one surely cannot enter the unconditioned dharma of emptiness. The three marks of arising, abiding, and ceasing are all absent; in non-arising one does not take arising, in non-abiding one does not take abiding, in non-ceasing one does not take ceasing, and all dharmas are empty. The wisdom of the conventional truth and the first-meaning truth also extinguishes that emptiness of difference. Form is empty, and the subtle mind is also empty. Each mind of the subtle mind is empty, so believing and believing again, one returns to quiescence, with no nature to unite with and nowhere to rely on. But that master, self, and person are only names and functions. The provisional self of the three realms cannot be obtained as self and has no sign of accumulation, so it is called signless faith."

「若佛子！念心者，作念。六念常覺，乃至常施。第一義諦，空無著無解，生住滅相不動不到去來，而於諸業受者，一合相迴向入法界智。慧慧相乘，乘乘寂滅，焰焰無常，光光無生，無生不起。轉易空道，變前轉後、變轉化化，化轉轉變，同時同住。焰焰一相，生滅一時。已變、未變、變變，化亦得一，受亦如是。

"Buddha-sons! What is called the mind of mindfulness is arousing thought. The six mindfulnesses always awaken and illuminate, and so on up to constantly giving. In the first-meaning truth, empty and without attachment, without understanding, the marks of arising, abiding, and ceasing do not move, do not arrive, and neither go nor come, yet with regard to all karma and receivers, one dedicates with a single combined sign and enters the wisdom of the dharma realm. Wisdom rides upon wisdom, riding and riding again, returning to quiescence, flames upon flames impermanent, lights upon lights unborn, and the unborn also does not arise again. Changing the path of emptiness, transforming what is before and turning what is behind, changing, turning, transforming, and transforming, transforming and turning and changing, at the same time and in the same dwelling. Flames upon flames are of one sign, arising and ceasing at the same moment. Already changed, not yet changed, changed and changed again, transformation too returns to one, and so does reception."

「若佛子！迴向心者，第一義空。於實法空智照有實諦。業道相續因緣中道，名為實諦。假名諸法我人主者，名為世諦。於此二有諦，深深入空而無去來，幻化受果而無受，故深深心解脫。

"Buddha-sons! What is called the mind of dedication is the first-meaning emptiness. With the wisdom of the emptiness of real dharmas one sees that there is a true truth. The continuation of the paths of karma and the middle way of causes and conditions is called the real truth. Provisionally named dharmas, self, others, and masters are called the conventional truth. Toward these two truths of “existence,” one enters deeply into emptiness without going or coming, receiving the fruit of illusion yet receiving nothing, and so one is deeply liberated in mind."

「若佛子！達照心者，忍順一切實性。性性無縛無解無礙，法達、義達、辭達、教化達。三世因果、眾生根行，如如不合不散。無實用、無用、無名用。用用一切空，空空照達空，名為通達一切法空。空空如如，相不可得。

"Buddha-sons! What is called the mind of penetrating illumination follows and patiently accepts the nature of all reality. Each nature has no bonds, no liberation, and no obstruction, and there is penetration of dharma, penetration of meaning, penetration of expression, and penetration of teaching. The cause and effect of the three times, the faculties and practices of beings, are suchness, neither joining nor scattering. No practical use, no use, and also no named use. Every use is entirely empty, emptiness upon emptiness illuminates and penetrates emptiness, and this is called penetrating the emptiness of all dharmas. Emptiness upon emptiness, suchness, the sign cannot be obtained."

「若佛子！直心者，直照。取緣神我，入無生智。無明神我空，空中空，空空理心在有在無而不壞道種子。無漏中道一觀，而教化一切十方眾生，轉一切眾生皆入薩婆若。空直直性，直行於空，三界生者結縛而不受。

"Buddha-sons! What is called the mind of directness is direct illumination. It takes hold of the spirit-self that is the object of cognition and enters the wisdom of non-arising. Ignorance and the spirit-self are both empty, empty within the empty, and the principle-mind of emptiness upon emptiness is in being and in non-being yet does not harm the seed of the Way. With the middle way free of outflows as a single contemplation, one teaches all beings in the ten directions, turning all beings to enter sarvajna (all-knowing wisdom). Emptiness is the nature of directness upon directness, practicing directly in emptiness, and one does not receive the bonds of being born in the three realms."

「若佛子！不退心者，不入一切凡夫地，不起雜長養諸見，亦復不起習因相似我人，入三界業亦行空。而不住退解脫，於第一中道，一合行故。不行退，本際無二故；而不念退，空生觀智如如。相續乘乘，心入不二，常空生心一道一淨，為不退一道一照。

"Buddha-sons! What is called the mind of non-retrogression does not enter any ordinary person's ground, does not give rise to various views of disordered nurturing, and does not again give rise to attachments formed by habitual causes and resembling self and others; entering the karma of the three realms, one also practices in emptiness. But one does not rest in the liberation of retreat, because one practices united as one on the first middle way. One does not retreat from practice, because the original limit has no duality; nor does one retreat from recollection, because the contemplative wisdom born of emptiness is suchness. Continuing, riding and riding again, the mind enters non-duality, constantly giving rise to mind within emptiness, one path, one purity, and that is the one path and one illumination of non-retrogression."

「若佛子！獨大乘心者，解解一空故，一切行心名一乘。乘一空智，智乘、行乘，乘智心心，任運任用。任載——任一切眾生，度三界河、結縛河、生滅河。行者坐乘任用載用智心，趣入佛海故，一切眾生未得空智任用，不名為大乘，但名乘得度苦海。

"Buddha-sons! What is called the mind of the sole Great Vehicle is that, because one understands and understands again, there is only this one emptiness, and the mind of all practice is called the One Vehicle. Riding the wisdom of the one emptiness, the vehicle of wisdom and the vehicle of practice, the vehicle and the mind of wisdom each trust one another, trusting and using freely. Trusting and carrying: it carries all beings across the river of the three realms, the river of bonds, and the river of birth and death. A practitioner sits on this vehicle, using and carrying with the wisdom-mind, and enters the sea of the Buddha; so if any being has not yet obtained the free use of the wisdom of emptiness, it is not called the Great Vehicle but only a vehicle, by which one may cross the sea of suffering."

「若佛子！無相心者，妄想解脫。照般若波羅蜜無二，一切結業三世法如如一諦，而行於無生空，自知得成佛。一切佛是我等者，一切賢聖是我同學，皆同無生空，故名無相心。

"Buddha-sons! What is called the signless mind is liberation from false thoughts. Contemplating prajna (pronounced bore, the wisdom that sees into the true nature of things, which is not the same as worldly cleverness) and paramita (meaning “reaching the other shore,” crossing from the shore of birth and death to the shore of liberation) without duality, all fetters and karma and the dharmas of the three times are suchness and only one truth, and in practicing non-arising emptiness one knows oneself that one will surely become a Buddha. All Buddhas are equal to me, all the worthies and sages are my fellow students, all the same as non-arising emptiness, and so it is called the signless mind."

「若佛子！如如慧心者，無量法界無集無受生，生生煩惱而不縛。一切法門、一切賢所行道、一切聖所觀法，所有亦如是。一切佛教化方便法，我皆集在心中。外道一切論邪定功用、幻化魔說佛說，皆分別入二諦處，非一非二，非有陰界入。是慧光明，光明照性入一切法。

"Buddha-sons! What is called the mind of suchness-wisdom is that in the countless dharma realms nothing is accumulated and nothing is born, and in life after life there are afflictions yet one is not bound. All Dharma gates, the paths practiced by all worthy ones, the dharmas contemplated by all sages, and everything possessed are likewise like this. All the expedient teachings of all Buddhas I gather in my mind. All the arguments of outsiders, the workings of wrong concentration, illusions, the words of Mara, and the words of the Buddha, all enter separately into the place of the two truths, are not one, not two, and also not having aggregates, realms, and entrances. This is the light of wisdom, and the light illuminating nature enters all dharmas."

「若佛子！不壞心者，入聖地智近解脫位，得道正門、明菩提心，伏忍順空、八魔不壞，眾聖摩頂、諸佛勸發，入摩頂三昧，放身光光照十方佛土。入佛儀神，出沒自在動大千界，與平等地心無二無別，而非中觀知道。以三昧力故，光中見佛無量國土，現為說法。爾時即得頂三昧，登虛空平等地，總持法門聖行滿足。心心行空，空空慧中道無相照故。一切相滅，得金剛三昧門，入一切行門，入虛空平等地。如佛華經中廣說。」

"Buddha-sons! What is called the indestructible mind enters the wisdom of the sage ground and nears the position of liberation, obtains the gate of the right path and clarifies the bodhi mind, follows emptiness with subduing patience, and the eight maras cannot destroy it; the sages rub the crown of the head and the Buddhas urge on, entering the crown-rubbing samadhi, emitting body light, and the light shines on the Buddha lands of the ten directions. He enters the Buddha's dignified bearing and supernatural powers, emerging and vanishing freely, shaking the great thousand worlds, with no difference from the mind of the ground of equality, yet it is not yet the Way verified by the middle contemplation. Because of the power of samadhi, he sees in the light the Buddha and countless lands and appears bodily to teach the Dharma for them. At that time he obtains the crown samadhi and ascends to the ground of equality with empty space, with all dharma gates held in dharani and sage conduct complete. With every mind practicing emptiness, with the middle-way signless contemplation of the wisdom of emptiness upon emptiness, all signs are extinguished, he obtains the vajra samadhi gate, enters all gates of practice, and enters the ground of equality with empty space. This is explained broadly in the Flower Garland Sutra."

盧舍那佛言：「千佛！汝先問十地者有何義？若佛子！菩提薩埵入平等慧體性地，真實法化一切行華光滿足，四天果乘用任化，無方理化，神通、十力、十號、十八不共法，住佛淨土。無量大願，辯才無畏，一切論、一切行我皆得入。生出佛家，坐佛性地，一切障礙凡夫因果畢竟不受，大樂歡喜。從一佛土入無量佛土，從一劫入無量劫，不可說法為可說法，及照見一切法、逆順見一切法，常入二諦而在第一義中。以一智知十地次第，一一事示眾生，而常心心中道。以一智知一切佛土殊品及佛所說法，而身心不變。以一智知十二因緣、十惡種性，而常住善道。以一智見有無二相。以一智知入十禪支行三十七道，而現一切色身六道。以一智知十方色色，分分了起入受色報，而心心無縛，光光照一切，是故無生信忍空慧常現在前。從一地二地乃至佛界，其中間一切法門一時而行故。略出平等地功德海藏行願，如海一渧毛頭許事。

The Buddha Vairocana said: "Thousand Buddhas! You asked before what the ten grounds mean. Buddha-sons! A Bodhisattva entering the ground of equality, the nature of wisdom, teaches with the true Dharma, with all flower-light practices complete, the fruit vehicle of the four heavens freely used for teaching, with transformation by principle having no fixed place, supernatural powers, ten powers, ten titles, and the eighteen exclusive dharmas, and dwells in the Buddha's pure land. With countless great vows and fearless eloquence, I can enter all arguments and all practices. Born in the Buddha's house and seated on the ground of Buddha-nature, he ultimately does not receive any obstruction or the causes and effects of ordinary people, great joy and gladness. From one Buddha land he enters countless Buddha lands, from one kalpa he enters countless kalpas, makes the unspeakable dharma into a speakable dharma, and can also illuminate all dharmas, seeing all dharmas in reverse and in order, always entering the two truths and dwelling in the first-meaning truth. With one kind of wisdom he knows the order of the ten grounds and reveals each matter to beings, while constantly keeping every mind in the middle way. With one kind of wisdom he knows the varieties and differences of all Buddha lands and the Dharma taught by the Buddhas, yet body and mind do not change. With one kind of wisdom he knows the twelve links and the lineage nature of the ten evils, yet constantly dwells in the good path. With one kind of wisdom he sees the two signs of being and non-being. With one kind of wisdom he knows entering the ten limbs of dhyana and practicing the thirty-seven wings of enlightenment, yet manifests all physical bodies in the six paths. With one kind of wisdom he knows the various kinds of form in the ten directions, understands each portion as it arises, enters, and receives the retribution of form, yet no mind is bound, and light upon light illuminates all, and so the faith-patience of non-arising and the wisdom of emptiness are constantly manifest. From the first ground, the second ground, and so on up to the Buddha realm, all the Dharma gates in between are practiced at the same time. Here I briefly mention only the vows and practices of the ocean-treasury of merit of the ground of equality, like a single drop in the great ocean, a matter of the tip of a hair."

「若佛子！菩提薩埵善慧體性地，清淨明達一切善根，所謂慈悲喜捨慧。一切功德本從初觀入大空慧方便道智中，見諸眾生無非苦諦皆有識心，三惡道刀杖一切苦惱緣中生識，名為苦諦。三苦相者，如身初覺，從刀杖身色陰二緣中生覺，為行苦緣。次意地覺，緣身覺所緣得刀杖及身創腫等法故，覺苦苦緣，重故苦苦。次受行覺二心，緣向身色陰壞創中生苦覺故，名為壞苦緣。是以三覺次第生三心，故為苦苦。一切有心眾生，見是三苦，起無量苦惱因緣故。我於是中入教化道三昧，現一切色身於六道中，十種辯才說諸法門，謂苦識、苦緣、刀杖緣具。苦識行身創腫發壞，內外觸中或具不具。具二緣中生識，識作、識受、觸識，名為苦識。行二緣故心心緣色，心觸觸惱受煩毒時，為苦苦。心緣識初，在根覺緣，名為苦覺。心作心受觸識覺觸，未受煩毒時，是名行苦。逼迮生覺如𣃆石火，於身心念念生滅，身散壞轉變化，識入壞緣，緣集散心苦心惱，受念後緣染著心心不捨，是為壞苦。三界一切苦諦，復觀無明集無量心作一切業，相續相連習因集因，名為集諦。正見解脫空空智道心心，名以智道道諦。盡有果報盡有因，清淨一照體性，妙智寂滅一諦。慧品具足名根，一切慧性起空入觀，是初善根。第二觀捨一切貪著，行一切平等空捨，無緣而觀諸法。空際一想，我觀一切十方地土皆吾昔身所用故土，四大海水是吾故水，一切劫火是吾昔身故所用火，一切風輪是吾故所用氣。我今入此地中，法身滿足，捨吾故身，畢竟不受四大分段不淨故身，是為捨品具足。第三次觀於所化一切眾生，與人天樂、十地樂、離十惡畏樂、得妙華三昧樂乃至佛樂。如是觀者慈品具足。菩薩爾時住是地中無痴無貪無瞋，入平等一諦智一切行本，遊佛一切世界，現化無量法身。如一切眾生天華品說。

"Buddha-sons! A Bodhisattva on the ground of good wisdom, the nature, with pure and clear understanding of all good roots, namely kindness, compassion, joy, equanimity, and wisdom. All merit originally enters, from the first contemplation, into the expedient path-wisdom of great emptiness-wisdom, and seeing beings, there are none who are not within the truth of suffering, all having consciousness and mind, and consciousness arises amid the conditions of all sufferings, such as knives and staves in the three evil paths, which is called the truth of suffering. The signs of the three kinds of suffering: for example, the body's first awareness, awareness arising from the two conditions of knives and staves and the aggregate of bodily form, is the condition of the suffering of change. Next the mental ground is aware, taking as condition what the bodily awareness takes as condition, getting the dharma of knives and staves and swellings and wounds on the body, and so awareness of the condition of the suffering of suffering, which is called the suffering of suffering because of compounding. Further, the two awarenesses of feeling and formation, taking as condition the previous bodily form-aggregate's destruction and the awareness of suffering arising in the wound, are called the condition of the suffering of decay. Thus the three awarenesses give rise in order to three minds, and so it becomes the suffering of suffering. All beings with minds see these three sufferings and so give rise to the causes and conditions of countless afflictions. Here I enter the samadhi of the path of teaching, manifest all physical bodies in the six paths, and with ten kinds of eloquence proclaim the Dharma gates, namely the consciousness of suffering, the conditions of suffering, and the conditions of knives and staves all complete. Consciousness of suffering follows along, wounds on the body swell and decay, and in inner and outer contact it may be complete or not. When consciousness arises from the two conditions complete, consciousness that is making, consciousness that is receiving, and contact-consciousness are called consciousness of suffering. Practicing in the two conditions, every mind takes form as condition, and when mind contacts, contact afflicts, and one receives vexation and poison, that is the suffering of suffering. In the first of the mind's taking consciousness as condition, awareness conditioned on the sense faculty is called awareness of suffering. When the mind makes and the mind receives, and contact-consciousness is aware of contact, yet one has not yet received vexation and poison, this is called the suffering of formation. Pressing awareness into arising is like striking fire from flint, arising and ceasing thought after thought in body and mind, the body scattering, breaking, and changing, consciousness entering the condition of decay, conditions gathering and conditions scattering, mind in pain and mind in distress, and after receiving still being stained, with every mind not letting go; this is the suffering of decay. For all the truths of suffering in the three realms, further contemplate how ignorance accumulates countless minds and makes all karma, continuing and linked, habitual causes and accumulating causes, called the truth of accumulation. Right view and liberation, the path of the wisdom of emptiness upon emptiness, with every mind in accord, is called the truth of the path, the Way practiced through wisdom. Exhausting all fruits and exhausting all causes, the nature of pure single illumination, wondrous wisdom and quiescence, only this one truth. The complete grades of wisdom are called faculties, and all the nature of wisdom rises from emptiness and enters contemplation; this is the first good root. In the second contemplation one gives up all craving and attachment, practices the equal giving up of emptiness in all things, and contemplates all dharmas without object. The edge of emptiness is only a single thought: I contemplate that all the lands of the ten directions are lands I used in my former bodies, the waters of the four great seas are my old waters, all the fires of the kalpas are fires I used in former bodies, and all the wheels of wind are the breath I used of old. Now I enter this ground, the Dharma body is complete, I give up my old body, and ultimately I will not again receive the impure old body of the four great elements in segments; this is the completion of the grade of giving up. Third, contemplate again: toward all beings I teach, I give the joy of humans and heavenly beings, the joy of the ten grounds, the joy of being free from the fear of the ten evils, the joy of obtaining the wondrous flower samadhi, and even the joy of the Buddha. One who contemplates like this has the grade of kindness complete. At this time the Bodhisattva dwells on this ground without delusion, greed, or anger, enters the wisdom of the one equal truth, takes it as the root of all practice, travels through all the Buddha's worlds, and manifests countless Dharma bodies. As stated in the chapter on the Heavenly Flowers of All Beings."

「若佛子！菩提薩埵光明體性地，以三昧解了智，知三世一切佛法門，十二法品名味句：重誦、記別、直語、偈、不請說、律戒、譬喻、佛界、昔事、方正、未曾有、談說，是法體性名第一義。別是名味句中，說一切有為法分分受生，初入識胎，四大增長色心名六住，於根中起實覺，未別苦樂名觸識，又覺苦樂識名三受，連連覺著受無窮已，欲、我見、戒取善惡有，識初名生，識終名死。是十品現在苦。因緣果觀是行相中道，我久已離故，無自體性。入光明神通，總持辯才，心心行空，而十方佛土中現劫化轉化百劫千劫，國土中養神通，禮敬佛前諮受法言。復現六道身，一音中說無量法品，而眾生各自分分得聞心所欲之法。苦空無常無我一諦之音，國土不同身心別化。是妙華光明地中略開一毛頭許，如法品解觀法門千三昧品說。

"Buddha-sons! A Bodhisattva on the ground of light, the nature, with the wisdom of understanding through samadhi, knows the Dharma gates of all Buddhas of the three times, and the names, flavors, and phrases of the twelve divisions of scripture: the sutras in verse repeated, the predictions, the direct statements, the verses, the unrequested teachings, the vinaya precepts, the parables, the Buddha realms, the past events, the extensive teachings, the unprecedented, and the discussions. The nature of these dharmas is called the first meaning. Moreover, within names, flavors, and phrases, it is said that all conditioned dharmas receive birth portion by portion: first consciousness enters the womb, the four great elements grow, form and mind named are called the six abodes, real awareness arises in the faculties without yet distinguishing pain from pleasure, called contact-consciousness; the consciousness that again knows pain and pleasure is called the three feelings, continuing awareness and feeling without end, desire, view of self, attachment to precepts, good and evil existence; the beginning of consciousness is called birth, the end of consciousness is called death. These ten grades are present suffering. The contemplation of cause, condition, and effect is the middle way of practice-signs, which I left far behind long ago, so there is no self-nature. Entering the supernatural powers of light, holding dharani and eloquence, with every mind practicing emptiness, he manifests kalpa-transformations in the Buddha lands of the ten directions, turns hundreds of kalpas and thousands of kalpas, nurtures supernatural powers in lands, pays homage before Buddhas, and consults and receives Dharma words. He again appears in the bodies of the six paths, speaks countless grades of Dharma in a single sound, and beings each hear in their hearts, portion by portion, the Dharma they desire. The sounds of the one truth of suffering, emptiness, impermanence, and no-self differ by land, and body and mind are taught separately. This is a brief opening of the tip of a hair in the wondrous flower light ground, as stated in the chapter on Explaining the Contemplation Dharma Gate of the Thousand Samadhis of the Dharma Grade."

「若佛子！菩提薩埵體性地中，爾真焰俗，不斷不常，即生即住即滅，一世一時一有，種異異現異故。因緣中道非一非二、非善非惡、非凡非佛故。佛界凡界一一，是名為世諦。其智道觀無一無二，玄道定品，所謂說佛心行初覺定因，信覺、思覺、靜覺、上覺、念覺、慧覺、觀覺、猗覺、樂覺、捨覺，是品品方便道，心心入定果。是人住定中，焰焰見法行空。若起念定，入生心定，生愛順道，道法化生，名法樂忍、住忍、證忍、寂滅忍。故諸佛於入光光華三昧中，現無量佛，以手摩頂一音說法，百千起發而不出定，住定味樂定、著定貪定、一劫千劫中住定。見佛蓮花座說百法門，是人供養聽法，一劫住定。時諸佛光中摩頂，發起定品出相進相，去向相故。不沒不退、不墮不住，頂三昧法上樂忍，永盡無餘。即入一切佛土修行無量功德品，行行皆光明，入善權方便，化教一切眾生，能使得見佛體性常樂我淨。是人生住是地中行化法門，漸漸深妙華觀智入體性中道，一切法門品滿足，猶如金剛。上日月道品已明斯義。

"Buddha-sons! A Bodhisattva on the ground of nature, the true truth is like a flame, and the conventional truth is also like a flame, neither cut off nor permanent, arising, dwelling, and ceasing at once, in one life, one time, one existence, with seeds each different and manifestations each different. The middle way of causes and conditions is not one, not two, not good, not evil, not ordinary, not Buddha. The Buddha realm and the ordinary realm are each distinguished, which is called the conventional truth. That path of wisdom contemplating has no one and no two, and the grades of concentration of the profound path, namely the causes of the first awakened concentration in the speaking of the Buddha's mind practice: awakening of faith, awakening of thought, awakening of stillness, awakening of the supreme, awakening of mindfulness, awakening of wisdom, awakening of contemplation, awakening of ease, awakening of joy, and awakening of equanimity; all these grades are expedient paths, and every mind enters the fruit of concentration. This person dwells in concentration, seeing dharmas in flame upon flame and practicing in emptiness. If thought-concentration arises, he enters the concentration of arising mind, gives rise to the path of love, joy, and accord, and the Dharma transformations are born, called patience in the joy of the Dharma, patience of dwelling, patience of realization, and patience of quiescence. So the Buddhas, in entering the samadhi of light-upon-light flowers, manifest countless Buddhas, rub the crown with the hand and teach the Dharma in a single sound, arouse him a hundred thousand times without his coming out of concentration, dwelling in concentration, savoring concentration, clinging to concentration, craving concentration, dwelling in concentration for one kalpa or a thousand kalpas. He sees the Buddha on a lotus seat teaching a hundred Dharma gates, and this person makes offerings and listens to the Dharma, dwelling in concentration for a kalpa. At this time the Buddhas rub his crown in the light and arouse the departing aspect, entering aspect, and going aspect of the grades of concentration. Not sinking, not retreating, not falling, not dwelling, the joyful patience on the crown samadhi dharma is forever exhausted without remainder. He then enters all Buddha lands, practices countless grades of merit, every practice is bright, enters skillful expedient means, teaches all beings, and enables them to see the permanence, joy, self, and purity of the Buddha's nature. This person is born and dwells on this ground, the Dharma gates of his teaching gradually becoming deeper and more subtle, and with the wisdom of flower contemplation enters the middle way of nature, and all grades of the Dharma gates are complete, like vajra. The above has already clarified this meaning in the chapter on the Way of Sun and Moon."

「若佛子！菩提薩埵慧照體性地，法有十種力生品，起一切功德行。以一慧方便知善惡二業別行處力品、善作惡作業智力品、一切欲求願六道生生果欲力品、六道性分別不同性力品、一切善惡根一一不同根力品、邪定正定不定是名定力品、一切因果乘是因乘是果至果處乘因道是道力品、五眼知一切法見一切受生故天眼力品、百劫事一一知宿世力品、於一切生煩惱滅一切受無明滅解脫力品，是十力品智。知自修因果，亦知一切眾生因果分別，而身心口別用。以淨國土為惡國土、以惡國土為妙樂土，能轉善作惡、轉惡作善，色為非色、非色為色，以男為女、以女為男，以六道為非六道、非六道為六道，乃至地水火風非地水火風。是人爾時以大方便力，從一切眾生而見不可思議、下地所不能知覺舉足下足事。是人大明智，漸漸進分分智，光光無量無量，不可說不可說法門現在前行。

"Buddha-sons! A Bodhisattva on the ground of illuminating wisdom, the nature, the Dharma has ten kinds of power-grade births, giving rise to the practices of all merit. With the expedient means of one kind of wisdom, he knows the grade of the power of the places where good and evil karma each go, the grade of the power of wisdom of the karma of good and evil deeds, the grade of the power of desire of all desires and vows and the fruits of each life in the six paths, the grade of the power of nature in the distinctions of the natures of the six paths, the grade of the power of faculties of the differences in all good and evil roots, the grade of the power of concentration called wrong concentration, right concentration, and indefinite concentration, the grade of the power of the path of all cause and effect riding this cause, riding this fruit, and riding the path of cause to the place of fruit, the grade of the power of the heavenly eye because the five eyes know all dharmas and see all receiving of birth, the grade of the power of past lives in which events of a hundred kalpas are known one by one, and the grade of the power of liberation in which afflictions are extinguished in all births and all feeling and ignorance are extinguished to obtain liberation; this is the wisdom of the ten grades of power. He knows the cause and effect he himself cultivates, and also knows the distinctions of the causes and effects of all beings, and body, mind, and speech each act separately. He takes a pure land as an evil land and an evil land as a wondrous joyful land, can turn good into evil and evil into good, form into non-form and non-form into form, make a man a woman and a woman a man, the six paths non-six paths and non-six paths the six paths, and even earth, water, fire, and wind into non-earth, non-water, non-fire, and non-wind. At this time this person, with the power of great expedient means, from all beings sees inconceivable things, such as the lifting and lowering of a foot, that the lower grounds cannot know. This person's great bright wisdom gradually advances, wisdom by portion, light upon light countless and countless, and unspeakable and unspeakable Dharma gates appear and are practiced."

「若佛子！菩提薩埵體性華光地，能於一切世界中，十神通明智品，以示一切眾生種種變化。以天眼明智知三世國土中微塵等一切色，分分成六道眾生身，一一身微塵細色成大色分分知。以天耳智知十方三世六道眾生苦樂音聲、非非音、非非聲、一切法聲。以天身智知一切色、色非色、非男非女形。於一念中遍十方三世國土劫量大小國土中微塵身，以天他心智知三世眾生心中所行，十方六道中一切眾生心心所念苦樂善惡等事。以天人智知十方三世國土中一切眾生宿世苦樂受命，一一知命續百劫。以天解脫智知十方三世眾生解脫，斷除一切煩惱若多若少，從一地乃至十地滅滅皆盡。以天定心智知十方三世國土中眾生心，定、不定、非定非不定、起定方法，有所攝受三昧百三昧。以天覺智知一切眾生已成佛未成佛，乃至一切六道人心心，亦知十方佛心中所說法。以天念智知百劫千劫大小劫中，一切眾生受命命久近。以天願智知一切眾生賢聖十地，三十心中一一行願，若求苦樂、若法非法，一切求十願百千大願品具足。是人住地中十神通明中，現無量身心口分別用。說地功德，百千萬劫不可窮盡。而爾所釋迦略開神通明品，如觀十二因緣品中說。

"Disciples of the Buddha! A Bodhisattva on the Ground of Flower-Light Essential Nature, in all worlds, with the ten kinds of bright wisdom of spiritual powers, manifests all kinds of transformations to all beings. With the bright wisdom of the divine eye, he knows all forms, down to the finest dust motes in the lands of the three times, and how each part forms the body of beings in the six paths, and how, in each body, fine forms of dust gather into great forms; he knows every part of it. With the wisdom of the divine ear, he knows the sounds of suffering and joy of beings in the six paths of the ten directions and three times, sounds that are neither sound nor non-sound, voices that are neither voice nor non-voice, and the sounds of all dharmas. With the wisdom of the divine body, he knows all forms, form and non-form, and shapes that are neither male nor female. In a single thought he pervades the bodies of dust motes in lands of the ten directions and three times, in lands of kalpas great and small. With the wisdom of the divine knowledge of others' minds, he knows what beings of the three times carry out in their hearts, and the matters of suffering and joy, good and evil, held in the thoughts of every being in the six paths of the ten directions. With the wisdom of the divine knowledge of past lives, he knows the suffering and joy and the lifespans received in former lives of all beings in the lands of the ten directions and three times, knowing each one, with lifespans continuing through a hundred kalpas. With the wisdom of the divine liberation, he knows the liberation of beings of the ten directions and three times, how much or little they have cut off all afflictions, from the first ground up to the tenth, extinguishing and extinguishing until all is exhausted. With the wisdom of divine concentration, he knows the minds of beings in the lands of the ten directions and three times: concentrated, unconcentrated, neither concentrated nor unconcentrated, the methods of emerging from concentration, and the samadhis, the hundred samadhis, that they embrace. With the wisdom of divine awakening, he knows all beings who have attained Buddhahood and who have not, down to the minds of every person of the six paths, and also knows the Dharma spoken in the minds of the Buddhas of the ten directions. With the wisdom of divine mindfulness, he knows how long or short a time all beings receive their lifespans across a hundred kalpas and a thousand kalpas, great and small. With the wisdom of divine vows, he knows the worthies and sages of all beings on the ten grounds, and the vows and practices in each of the thirty minds, whether they seek suffering or joy, Dharma or non-Dharma, every seeking, and the ten vows and hundreds of thousands of great vows are all complete. This person dwelling on this ground, within the ten bright spiritual powers, manifests immeasurable separate works of body, mind, and mouth. The merit and virtue of speaking of this ground cannot be exhausted in hundreds of thousands of myriads of kalpas. Here Shakya opens only briefly the chapter on the bright spiritual powers, as spoken in the chapter on Contemplating the Twelve Links of Dependent Origination."

「若佛子！菩提薩埵滿足體性地，入是法中十八聖人智品，下地所不共。所謂身無漏過、口無語罪、念無失念。離八法，一切法中捨，常在三昧。是入地六品具足，復從是智生六足智。三界結習畢竟不受，故欲具足。一切功德一切法門所求滿，故進心足。一切法事一切劫事一切眾生事，以一心中一時知，故念心足。是二諦相，六道眾生一切法，故智慧足。知十發趣人乃至一切佛，無結無習，故解脫足。見一切眾生知他人自我弟子無漏，無諸煩習故，以智知他身，解脫足。是人入六滿足明智中便起智，身隨六道眾生心行口辯說無量法門品，示一切眾生故。隨一切眾生心行，常入三昧，而十方大地動、虛空化華，故能令眾生心行。以大明具足，見過去一切劫中佛出世，亦是示一切眾生心。以無著智見現十方一切國土中一切佛，一切眾生心心所行。以神通智，見未來中一切劫一切佛出世，一切眾生從是佛受道聽法故。住是十八聖人中心心三昧，觀三界微塵等色是我故身，一切眾生是我父母，而今入是地中，一切功德、一切神光、一切佛所行法，乃至八地九地中一切法門品，我皆已入，故於一切佛國土中示現作佛、成道、轉法輪、示入滅度，轉化他方過去來今一切國土中。

"Disciples of the Buddha! A Bodhisattva on the Ground of Fulfilled Essential Nature enters into the wisdom chapter of the eighteen sages in this Dharma, which is not shared by the lower grounds. That is, his body has no leakage, his mouth has no verbal offense, and his mind has no lapse of mindfulness. He is far from the eight worldly dharmas, can let go in all dharmas, and is constantly in samadhi. Having fully entered the six chapters of this ground, he then, from this wisdom, gives rise to the six kinds of sufficient wisdom. He ultimately does not receive the habitual bonds of the three realms, therefore desire is sufficient. All merit and virtue and all that is sought in all Dharma gates are fulfilled, therefore his advancing mind is sufficient. All Dharma matters, all matters of the kalpas, and all matters of beings, he knows at the same time with one mind, therefore his mindfulness is sufficient. He knows the marks of the two truths, the beings of the six paths, and all dharmas, therefore his wisdom is sufficient. He knows the ten stages of aspiration up to all the Buddhas, without bonds and without residual habits, therefore his liberation is sufficient. Seeing all beings, he knows that others, himself, and his disciples are all free of outflows and have no residual habits of afflictions, and knows others' bodies with wisdom, therefore his liberation is sufficient. This person, entering the bright wisdom of the six fulfillments, gives rise to wisdom, his body follows the mental activity of beings of the six paths, and his mouth eloquently explains chapters on immeasurable Dharma gates, revealing them to all beings. Following the mental activity of all beings, he constantly enters samadhi, and the great earth of the ten directions trembles and flowers are transformed into appearance in space, so he is able to move the mental activity of beings. With great brightness complete, he sees the Buddhas who appeared in the world in all past kalpas, and also with this reveals the minds of all beings. With unattached wisdom he sees all Buddhas in all lands of the ten directions in the present, and the mental activity of every being. With the wisdom of spiritual powers, he sees all kalpas in the future and the Buddhas who will appear, and all beings who receive the Way and hear the Dharma from these Buddhas. Dwelling within these eighteen sages, in the samadhi of each thought, he contemplates the forms of dust motes of the three realms as all being his former bodies, and all beings as his parents; and now, having entered this ground, all merit and virtue, all spiritual light, all the dharmas practiced by all Buddhas, and even all the Dharma-gate chapters of the eighth and ninth grounds, I have already entered; therefore in all Buddha lands he manifests becoming a Buddha, attaining the Way, turning the Dharma wheel, and showing entry into extinction, and in turn teaches and transforms in other lands of the past, future, and present."

「若佛子！菩提薩埵佛吼體性地，入法王位三昧，其智如佛，佛吼三昧故。十品大明定門常現在前，華光音入心三昧。其空慧者，謂內空慧門、外空慧門，有為空慧門、無為空慧門，性空慧門，無始空慧門，第一義空慧門，空空慧門，空空復空慧門，空空復空空慧門。如是十空門，下地所不知。虛空平等地，不可說不可說。神通道智，以一念智知一切法分分別異，而入無量佛國土中，一一佛前諮受法，轉法度與一切眾生。而以法藥施一切眾生，為大法師、為大導師，破壞四魔，法身化化入佛界，是諸佛數。是諸九地、十地數中。長養法身，百千陀羅尼門、百千三昧門、百千金剛門、百千神通門、百千解脫門，如是百千虛空平等門中而大自在，一念一時行。劫說非劫、非劫說劫，非道說道、道說非道，非六道眾生說六道眾生、六道眾生說非六道眾生，非佛說佛、佛說非佛。而入出諸佛體性三昧中，反照順照逆照，前照後照、因照果照、空照有照、第一中道義諦照。是智唯八地所證，下地所不及。不動不到、不出不入、不生不滅。是地法門品，無量無量，不可說不可說，今以略開地中百千分一毛頭許事。羅漢品中已明。

"Disciples of the Buddha! A Bodhisattva on the Ground of the Buddha's Lion's Roar Essential Nature enters the samadhi of the throne of the Dharma King, and his wisdom is like a Buddha's, because of the samadhi of the Buddha's lion's roar. The ten chapters of the gate of great bright concentration are ever manifest, and the flower-light sound enters the mind samadhi. Those gates of empty wisdom are: the gate of inner empty wisdom, the gate of outer empty wisdom, the gate of conditioned empty wisdom, the gate of unconditioned empty wisdom, the gate of empty wisdom of nature, the gate of beginningless empty wisdom, the gate of empty wisdom of the ultimate meaning, the gate of empty wisdom of emptiness, the gate of empty wisdom of emptiness again empty, and the gate of empty wisdom of emptiness of emptiness again empty. Such ten gates of emptiness cannot be known by the lower grounds. On the ground of equality with space, it is inexpressible and inexpressible. With the wisdom of the path of spiritual powers, in a single thought of wisdom he knows every part and difference of all dharmas, and enters immeasurable Buddha lands, and before each Buddha he receives teaching, turns the Dharma and transmits it to all beings. He gives the medicine of the Dharma to all beings, becomes a great Dharma teacher and a great guide, destroys the four maras, and his Dharma body transforms and enters the Buddha realm, listed among the numbers of the Buddhas, and also among the numbers of the ninth and tenth grounds. He nourishes the Dharma body, and in hundreds of thousands of dharani gates (dharani: a spell or Dharma gate that holds the good without losing it), hundreds of thousands of samadhi gates, hundreds of thousands of vajra gates, hundreds of thousands of spiritual-power gates, and hundreds of thousands of liberation gates, in such hundreds of thousands of gates of equality with space, he gains great freedom, and acts at one moment in a single thought. He says a kalpa is not a kalpa and a non-kalpa is a kalpa, says a non-path is a path and a path is a non-path, says a being who is not of the six paths is a being of the six paths and a being of the six paths is not, says a non-Buddha is a Buddha and a Buddha is a non-Buddha. And entering and emerging from the samadhi of the essential nature of the Buddhas, he illuminates in reverse, illuminates along the grain, illuminates against the grain, illuminates forward and backward, illuminates cause and effect, illuminates emptiness and existence, and illuminates the truth of the ultimate middle way. This wisdom is realized only on the eighth ground and is not reached by the lower grounds. It does not move or arrive, does not go out or in, and neither arises nor ceases. The Dharma-gate chapters of this ground are immeasurable and immeasurable, inexpressible and inexpressible; now only a brief opening is given of one part in a hundred thousand, an amount at the tip of a hair. It has already been explained in the chapter on Arhats."

「若佛子！菩提薩埵佛花嚴體性地，以佛威儀，如來三昧自在王王定出入無時，於十方三千世界中百億日月百億四天下，一時成佛、轉法輪乃至滅度。一切佛事以一心中一時示現一切眾生，一切色身八十種好三十二相自在，樂虛空同。無量大悲，光明相好莊嚴，非天非人非六道。一切法外而常行六道，現無量身、無量口、無量意，說無量法門，而能轉魔界入佛界、佛界入魔界，復轉一切見入佛見、佛見入一切見，佛性入眾生性、眾生性入佛性。其地光光光照、慧慧照、明焰明焰，無畏、無量、十力、十八不共法、解脫涅槃無為一道清淨。而以一切眾生作父母兄弟，為其說法盡一切劫得道果。又現一切國土，為一切眾生相視如父如母，天魔外道相視如父母。住是地中，從生死際起至金剛際，以一念心中現如是事，而能轉入無量眾生界。如是無量，略說如海一渧。

"Disciples of the Buddha! A Bodhisattva on the Ground of the Buddha's Flower Adornment Essential Nature, with the Buddha's dignified bearing, enters and emerges from the Tathagata samadhi of the sovereign king of concentration without fixed times; in the ten directions, within the three-thousand worlds, in a hundred billion suns and moons and a hundred billion four continents, at the same time he becomes a Buddha, turns the Dharma wheel, and even enters extinction. All the Buddha's works are shown with one mind at the same time to all beings; the eighty minor marks and thirty-two major marks of all physical bodies are at ease, and peace and joy are the same as space. With immeasurable great compassion, adorned with radiant marks and signs, he is not a god, not a human, and not of the six paths. Outside all dharmas yet constantly acting in the six paths, he manifests immeasurable bodies, immeasurable mouths, and immeasurable minds, speaks of immeasurable Dharma gates, and is able to turn the realm of Mara into the Buddha realm and the Buddha realm into the realm of Mara; he can again turn all views into the Buddha's view and the Buddha's view into all views, Buddha nature into the nature of beings and the nature of beings into Buddha nature. On this ground, light illuminates light, wisdom illuminates wisdom, bright flames meet bright flames, fearlessness, immeasurability, the ten powers, the eighteen unshared qualities, liberation and nirvana (the state in which afflictions are quieted and one no longer circulates in birth and death) and the unconditioned are one way of purity. And he treats all beings as parents and siblings, preaches the Dharma to them, and through all kalpas obtains the fruit of the Way. He also manifests all lands, letting all beings look upon each other as father and mother, and even the heavenly demons and followers of other paths look upon each other as parents. Dwelling on this ground, from the boundary of birth and death to the diamond boundary, within a single thought of the mind he manifests such matters, and is able to transfer into the realms of immeasurable beings. Such immeasurability, spoken of briefly, is like a single drop in the great ocean."

「若佛子！菩提薩埵入佛界體性地，其大慧空，空復空空復空，如虛空性。平等智有如來性，十功德品具足，空同一相體性無為，神虛體一法同法性，故名如來。應順四諦二諦，盡生死輪際，法養法身無二，是名應供。遍覆一切世界中一切事，正智聖解脫智，知一切法有無一切眾生根故，是正遍知。明明修行佛果時足故，是明行足。善逝三世佛法，法同先佛去佛，去時善善、來時善善，是名善逝。是人行是上德，入世間中教化眾生，使眾生解脫一切結縛，故名世間解脫。是人一切法上入佛威神，儀形如佛大士行處，為世間解脫，名無上士。調順一切眾生，名為丈夫。於天人中教化一切眾生，諮受法言故，是天人師。妙本無二、佛性玄覺，常常大滿，一切眾生禮拜故、尊敬故，是佛世尊。一切人諮受奉教故，是佛地。是地中一切聖人之所入處故，名佛界地。爾時坐寶蓮花上，一切與授記歡喜。法身手摩其頂，同見同學菩薩異口同音讚歎無二。又有百千億世界中一切佛、一切菩薩一時雲集，請轉不可說法輪、虛空藏化導法門。是地有不可說奇妙法門品，奇妙三明、三昧門、陀羅尼門，非下地凡夫心識所知，唯佛佛無量身口心意可盡其原。如光音天品中說十無畏與佛道同。」

"Disciples of the Buddha! A Bodhisattva entering the Ground of the Essential Nature of the Buddha Realm has great wisdom that is empty, empty again and empty again, like the nature of space. His wisdom of equality has the nature of the Tathagata, the ten kinds of merit are complete, emptiness is of one mark, his essential nature is unconditioned, his spirit is empty and his body one, and dharma and dharma-nature are the same, therefore he is called Tathagata. In accord with the four truths and the two truths, exhausting the boundary of the wheel of birth and death, nourishing the Dharma body with the Dharma without duality, he is called Worthy of Offerings. Covering all matters in all worlds, with right wisdom and the sacred wisdom of liberation, he knows the existence and non-existence of all dharmas and the capacities of all beings, and so he is the Perfectly Enlightened One. Having fully practiced in the cultivation of the Buddha fruit, he is Perfect in Knowledge and Conduct. The Well-Gone One is the same as the Buddha Dharma of the three times, Dharma with former and later Buddhas the same, good in going and good in coming, and this is called the Well-Gone One. This person practices this supreme conduct, enters the world to teach beings, and enables beings to be freed of all bonds, so he is called Knower of the World's Liberation. This person, in all dharmas, enters the Buddha's majestic spirit, and where the great bodhisattva Buddha's deportment goes, he works for the world's liberation and is called the Unsurpassed One. He tames and guides all beings and is called the Man to Be Trained. Teaching all beings among gods and humans and letting them receive the words of the Dharma, he is the Teacher of Gods and Humans. With wondrous origin non-dual and Buddha-nature profound awakening, ever complete, honored and revered by all beings, he is the Buddha, the World-Honored One. All people receive his teaching and follow it, and so it is the Buddha ground. This ground is where all sages enter, so it is called the ground of the Buddha realm. At that time, seated on a precious lotus flower, all give him prediction with joy. The Dharma body's hand strokes the crown of his head, and the Bodhisattvas who see and study alongside him praise his non-duality with one voice. Also all Buddhas and all Bodhisattvas in hundreds of thousands of billions of worlds gather like clouds at once, and ask him to turn the inexpressible Dharma wheel and the Dharma gate of transformation of the Space-Treasury. This ground has inexpressible chapters of wondrous Dharma gates, wondrous three clarities, samadhi gates, and dharani gates, which cannot be known by the minds and consciousness of ordinary beings on lower grounds; only the immeasurable body, mouth, mind, and thought of a Buddha with a Buddha can exhaust their source. As spoken in the chapter of the Abhasvara Heaven, the ten fearlessnesses are the same as the Buddha's Way."

「諸佛子等！合掌至心聽。我今欲說諸佛大戒序。眾集，默然聽。自知有罪當懺悔，懺悔即安樂，不懺悔罪益深。無罪者默然，默然故，當知眾清淨。諸大德優婆塞、優婆夷等諦聽。佛滅度後於像法中，應當尊敬波羅提木叉，波羅提木叉者即是此戒。持此戒時如暗遇明、如貧得寶、如病得差、如囚繫出獄、如遠行者得歸。當知此則是眾等大師，若佛住世無異此也。怖心難生、善心難發，故經云：『勿輕小罪以為無殃，水滴雖微漸盈大器。』剎那造罪殃墮無間，一失人身萬劫不復。壯色不停猶如奔馬，人命無常過於山水，今日雖存明亦難保。眾等各各一心勤修精進，慎勿懈怠懶惰睡眠縱意，夜即攝心存念三寶。莫以空過徒設疲勞，後代深悔。眾等各各一心謹依此戒，如法修行，應當學。」

"All you disciples of the Buddha! Press your palms together and listen with full sincerity. I now will speak the preface to the great precepts of the Buddhas. Assembly gathered, listen in silence. If you know you have an offense, you should repent; repentance brings peace and joy, and without repentance the offense grows deeper. Those without offense are silent, and because of the silence, it should be known that the assembly is pure. All you virtuous upasakas (lay men who follow the Buddha) and upasikas (lay women who follow the Buddha), listen carefully. After the Buddha's passing, in the period of the semblance Dharma, you should honor the pratimoksha (the precepts of individual liberation, each guarding body and mind). The pratimoksha is these precepts. When one upholds these precepts, it is like meeting light in darkness, like a poor person gaining treasure, like a sick person being healed, like a prisoner being released, like a traveler returning home. You should know that this is the great teacher of the assembly, no different from the Buddha living in the world. The mind of fear is hard to give rise to, and a good mind is hard to arouse; therefore the sutra says: 'Do not belittle small offenses as if they bring no disaster; though water drops are tiny, gradually they can fill a great vessel.' When one creates an offense in an instant, the disaster is to fall into the Avici hell, and once the human body is lost it cannot be regained in ten thousand kalpas. The flush of youth does not stay, like a galloping horse; human life is impermanent, faster than a mountain stream's flow; today one is still here, but tomorrow is hard to guarantee. Let the assembly each with one mind diligently practice and strive; do not be lazy or idle, sleepy or self-indulgent, and at night gather your mind and recollect the Three Jewels. Do not let time pass in vain, wearing yourselves out for nothing, and later regret it deeply. Let the assembly each with one mind carefully rely on these precepts and practice in accord with the Dharma; you should study them."

後秦龜茲國三藏鳩摩羅什譯

Translated by the Tripitaka Master Kumarajiva of Kucha during the Later Qin dynasty.

爾時盧舍那佛，為此大眾略開百千恆河沙不可說法門中心地，如毛頭許：「是過去一切佛已說、未來佛當說、現在佛今說，三世菩薩已學、當學、今學。我已百劫修行是心地，號吾為盧舍那。汝諸佛轉我所說，與一切眾生開心地道。」時蓮花臺藏世界赫赫天光師子座上盧舍那佛放光光，告千花上佛：「持我心地法門品而去，復轉為千百億釋迦及一切眾生，次第說我上心地法門品。汝等受持讀誦一心而行。」

At that time Vairocana Buddha, for this great assembly, among the inexpressible Dharma gates numerous as hundreds of thousands of Ganges sands, briefly opened the mind-ground, an amount like a tip of a hair: "This is what all the past Buddhas have spoken, the future Buddhas will speak, and the present Buddhas now speak; the Bodhisattvas of the three times have studied, will study, and now study. I have already practiced this mind-ground for a hundred kalpas, and for this I am called Vairocana. You Buddhas, relay what I have spoken, and reveal the way of the mind-ground to all beings." At that time Vairocana Buddha, on the lion throne of resplendent heavenly light in the Lotus-Platform Treasury world, emitted light after light and told the Thousand-Flower Buddhas: "Take my Dharma-gate chapter on the mind-ground and go, and in turn transmit it to the thousand hundred billion Shakyas and to all beings, proclaiming in order my chapter above on the Dharma gate of the mind-ground. You are to receive, uphold, and recite it, and put it into practice with one mind."

爾時千花上佛、千百億釋迦，從蓮花藏世界赫赫師子座起，各各辭退，舉身放不可思議光，光皆化無量佛。一時以無量青黃赤白花供養盧舍那佛，受持上說心地法門品竟，各各從此蓮花藏世界而沒。沒已入體性虛空花光三昧，還本源世界閻浮提菩提樹下，從體性虛空華光三昧出。出已方坐金剛千光王座，及妙光堂說十世界海。復從座起，至帝釋宮說十住。復從座起，至炎天中說十行。復從座起，至第四天中說十迴向。復從座起，至化樂天說十禪定。復從座起，至他化天說十地。復至一禪中說十金剛，復至二禪中說十忍，復至三禪中說十願，復至四禪中摩醯首羅天王宮，說我本源蓮花藏世界盧舍那佛所說心地法門品。其餘千百億釋迦亦復如是無二無別。如賢劫品中說。

At that time the Thousand-Flower Buddhas and the thousand hundred billion Shakyas rose from the resplendent lion throne of the Lotus Treasury world, took leave each in turn and withdrew, their whole bodies emitting inconceivable light, and the light all transformed into immeasurable Buddhas. At the same time they made offerings to Vairocana Buddha with immeasurable blue, yellow, red, and white flowers, and having finished receiving and upholding the Dharma-gate chapter on the mind-ground spoken above, they each vanished from this Lotus Treasury world. After vanishing they entered the samadhi of the flower-light of essential nature and empty space, returned to the original world under the bodhi tree in Jambudvipa, and emerged from the flower-light samadhi of essential nature and empty space. After emerging they sat on the diamond thousand-light king throne, and in the Hall of Wondrous Light spoke of the ten world seas. Then rising from the seat, they went to the palace of Shakra and spoke of the ten abodes. Again rising from the seat, they went to the Yama heaven and spoke of the ten practices. Again rising from the seat, they went to the fourth heaven and spoke of the ten dedications. Again rising from the seat, they went to the Heaven of Delight in Transformation and spoke of the ten meditative concentrations. Again rising from the seat, they went to the Heaven of Mastery over Others' Transformations and spoke of the ten grounds. Then in the first dhyana heaven they spoke of the ten vajras, in the second dhyana heaven the ten forbearances, in the third dhyana heaven the ten vows, and in the fourth dhyana heaven, in the palace of Maheshvara, king of heaven, they spoke of the Dharma-gate chapter on the mind-ground spoken by Vairocana Buddha of my original Lotus Treasury world. The other thousand hundred billion Shakyas did likewise, with no difference and no separation. As spoken in the chapter on the Bhadrakalpa.

爾時釋迦牟尼佛，從初現蓮花藏世界東方來入天王宮中說魔受化經已，下生南閻浮提迦夷羅國，母名摩耶、父字白淨。吾名悉達，七歲出家、三十成道，號吾為釋迦牟尼佛。於寂滅道場坐金剛花光王座，乃至摩醯首羅天王宮。其中次第十住處所說。時佛觀諸大梵天王網羅幢，因為說無量世界猶如網孔，一一世界各各不同別異無量，佛教門亦復如是。吾今來此世界八千返，為此娑婆世界坐金剛花光王座，乃至摩醯首羅天王宮，為是中一切大眾略開心地法門品竟。復從天王宮下至閻浮提菩提樹下，為此地上一切眾生凡夫痴闇之人，說我本盧舍那佛心地中初發心中常所誦一戒。光明金剛寶戒是一切佛本源、一切菩薩本源、佛性種子。一切眾生皆有佛性，一切意識色心是情是心，皆入佛性戒中，當當常有因故，有當當常住法身。如是十波羅提木叉出於世界，是法戒，是三世一切眾生頂戴受持。吾今當為此大眾重說十無盡藏戒品，是一切眾生戒本源自性清淨。

At that time Shakyamuni Buddha came from the east of the Lotus Treasury world where he first appeared, entered the palace of the heavenly king and finished speaking the Sutra of the Transformation of Mara, and then was born down into Kapilavastu in southern Jambudvipa, where his mother was named Maya and his father was named Shuddhodana. I was named Siddhartha; I left home at seven, attained the Way at thirty, and was called Shakyamuni Buddha. On the diamond flower-light king throne in the site of stillness, up to the palace of Maheshvara, king of heaven, I spoke the Dharma in the ten places in order. At that time the Buddha observed the net-banners of the Brahma kings and thereby proclaimed that innumerable worlds are like the holes of a net, each world different from the others and different without measure, and so too are the Dharma gates of the Buddha's teaching. I have now come to this world eight thousand times; for this Saha world I sat on the diamond flower-light king throne, up to the palace of Maheshvara, king of heaven, and for all the assembly there briefly opened the Dharma-gate chapter on the mind-ground. Then, descending from the palace of the heavenly king to the bodhi tree in Jambudvipa, for all beings on this earth, ordinary and dull-witted people, I spoke the one precept that my original teacher Vairocana Buddha constantly recited when he first gave rise to the aspiration for awakening in the mind-ground. The light-filled diamond precious precept is the source of all Buddhas, the source of all Bodhisattvas, and the seed of Buddha nature. All beings have Buddha nature, and all consciousness, form, and mind, whether feeling or mind, enter the precept of Buddha nature; because there are future constant causes, there will be the Dharma body that will constantly abide. In this way the ten pratimokshas appear in the world; this is the Dharma precept, and the three times' beings all receive and uphold it on their crowns. I should now speak again for this great assembly the chapter of the ten inexhaustible treasuries of precepts, which is the source of the precepts of all beings, pure in its own nature.

「我今盧舍那，方坐蓮花臺，

"I am now Vairocana, seated on the lotus-platform throne,

周匝千花上，復現千釋迦。

On the thousand petals around me, a thousand Shakyas also appear.

一花百億國，一國一釋迦，

Each flower holds a hundred billion lands, each land has one Shakya,

各坐菩提樹，一時成佛道。

each seated beneath a bodhi tree, at the same moment attaining the Buddha's Way.

如是千百億，盧舍那本身，

Of such thousands of hundreds of billions of Buddhas, Vairocana is their original body,

千百億釋迦，各接微塵眾，

The thousand hundred billion Shakyas each lead a multitude as many as dust motes,

俱來至我所，聽我誦佛戒，

Together coming to where I am, to hear me recite the Buddha's precepts,

甘露門則開。是時千百億，

and the gate of the sweet-dew Dharma is thereby opened. At this time the thousand hundred billion Buddhas,

還至本道場，各坐菩提樹，

Return to their own original sites of practice, each seated beneath a bodhi tree,

誦我本師戒。十重四十八，

Reciting the precepts of my original teacher. The ten major precepts and the forty-eight minor precepts,

戒如明日月，亦如瓔珞珠，

The precepts are like the bright sun and moon, and also like garlands and precious pearls,

微塵菩薩眾，由是成正覺。

The multitude of Bodhisattvas as many as dust motes thereby accomplish perfect awakening.

是盧舍那誦，我亦如是誦，

This is what Vairocana recites, and I recite it likewise,

汝新學菩薩，頂戴受持戒，

You newly learning Bodhisattvas, receive and uphold these precepts on your crowns,

受持是戒已，轉授諸眾生，

Having received and upheld these precepts, in turn transmit them to all beings,

諦聽我正誦，佛法中戒藏，

Listen carefully as I formally recite the treasury of precepts in the Buddha's teaching,

波羅提木叉，大眾心諦信。

The pratimoksha; let the assembly truly believe in their hearts.

汝是當成佛，我是已成佛，

You are those who will become Buddhas, I am one who already has,

常作如是信，戒品已具足。

If you constantly hold such belief, the precepts will already be complete.

一切有心者，皆應攝佛戒，

All who have a mind should embrace the Buddha's precepts,

眾生受佛戒，即入諸佛位。

When beings receive the Buddha's precepts, they enter the rank of the Buddhas.

位同大覺已，真是諸佛子，

Once their rank is the same as that of the Great Awakened One, they are truly sons of the Buddhas,

大眾皆恭敬，至心聽我誦。」

Let the assembly all be reverent, and listen with full sincerity as I recite."

爾時釋迦牟尼佛，初坐菩提樹下成無上覺，初結菩薩波羅提木叉：「孝順父母、師僧、三寶，孝順至道之法，孝名為戒，亦名制止。」佛即口放無量光明。是時百萬億大眾諸菩薩，十八梵天，六慾天子，十六大國王，合掌至心聽佛誦一切佛大乘戒。

At that time Shakyamuni Buddha, who had first sat beneath the bodhi tree and attained unsurpassed awakening, first compiled the Bodhisattva pratimoksha: "Be filial to your parents, teachers and monks, and the Three Jewels; filial devotion is the method for reaching the Way, and filial devotion is called the precept, and also called restraint." The Buddha then emitted immeasurable light from his mouth. At this time the hundred myriad billions of Bodhisattvas in the great assembly, the eighteen Brahma heavens, the sons of the six desire heavens, and the sixteen great kings pressed their palms together and listened with full sincerity as the Buddha recited the great vehicle precepts of all the Buddhas.

佛告諸菩薩言：「我今半月半月，自誦諸佛法戒。汝等一切發心菩薩亦誦，乃至十發趣、十長養、十金剛、十地諸菩薩亦誦。是故戒光從口出，有緣非無因故。光光非青黃赤白黑、非色非心、非有非無、非因果法，是諸佛之本源、菩薩之根本、是大眾諸佛子之根本。是故大眾諸佛子應受持、應讀誦、善學。佛子諦聽！若受佛戒者，國王、王子、百官宰相、比丘、比丘尼、十八梵天、六慾天子、庶民黃門、婬男婬女奴婢、八部鬼神金剛神、畜生乃至變化人，但解法師語，盡受得戒，皆名第一清淨者。」

The Buddha told the Bodhisattvas: "I now recite the Dharma precepts of the Buddhas myself every half month. You Bodhisattvas who have all aroused the aspiration also recite them, down to the ten stages of aspiration, the ten nourishings, the ten vajras, and the Bodhisattvas of the ten grounds. Therefore precept light comes forth from the mouth; there is a condition, and it is not without cause. The light is not blue, yellow, red, white, or black; it is not form, not mind, not existent, not nonexistent, and not a dharma of cause and effect; it is the source of all Buddhas, the root of the Bodhisattvas, and the root of all the great assembly of disciples of the Buddha. Therefore the great assembly of disciples of the Buddha should receive and uphold it, should read and recite it, and should study it well. Disciples of the Buddha, listen carefully! Those who receive the Buddha's precepts, whether kings, princes, officials and ministers, bhikshus (ordained monks), bhikshunis (ordained nuns), the eighteen Brahma heavens, the sons of the six desire heavens, commoners, eunuchs, lustful men and women, slaves, the eight kinds of spirits, vajra spirits, animals, and even magically transformed beings, as long as they can understand the words of the Dharma teacher, can all receive the precepts, and all are called the foremost pure people."

佛告諸佛子言：「有十重波羅提木叉，若受菩薩戒不誦此戒者，非菩薩、非佛種子。我亦如是誦，一切菩薩已學、一切菩薩當學、一切菩薩今學。已略說菩薩波羅提木叉相貌，是事應當學，敬心奉持。」

The Buddha told the disciples of the Buddha: "There are ten major pratimoksha precepts; one who has received the Bodhisattva precepts but does not recite these precepts is not a Bodhisattva and is not a seed of the Buddha. I recite them in the same way; all Bodhisattvas have studied, all Bodhisattvas will study, and all Bodhisattvas now study. The characteristics of the Bodhisattva pratimoksha have been briefly told; this matter should be studied and upheld with a reverent mind."

佛言：「佛子！若自殺、教人殺、方便讚歎殺、見作隨喜乃至呪殺。殺因、殺緣、殺法、殺業，乃至一切有命者不得故殺。是菩薩應起常住慈悲心、孝順心，方便救護一切眾生，而自恣心快意殺生者，是菩薩波羅夷罪。

The Buddha said: "Disciples of the Buddha! If one kills oneself, has others kill, praises killing by expedient means, rejoices on seeing killing, or even kills by means of spells; the cause of killing, the condition of killing, the method of killing, the karma of killing, and so on, one must not deliberately kill any living being. A Bodhisattva should give rise to an abiding mind of compassion and filial devotion, and use expedient means to rescue and protect all beings; if instead he indulges his mind and kills for pleasure, he commits a Bodhisattva parajika offense (the gravest root offense, which causes loss of the precepts)."

「若佛子！自盜、教人盜、方便盜，盜因、盜緣、盜法、盜業，呪盜乃至鬼神有主、劫賊物，一切財物，一針一草不得故盜。而菩薩應生佛性孝順慈悲心，常助一切人生福生樂，而反更盜人財物者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one steals oneself, has others steal, or steals by expedient means; the cause of stealing, the condition of stealing, the method of stealing, the karma of stealing, stealing by means of spells, and even things owned by ghosts and spirits or goods of robbers, all kinds of property, one must not deliberately steal even a needle or a blade of grass. A Bodhisattva should give rise to the filial and compassionate mind of Buddha nature, and constantly help all people to have blessings and happiness; if instead he steals people's property, he commits a Bodhisattva parajika offense."

「若佛子！自婬、教人婬，乃至一切女人不得故婬。婬因、婬緣、婬法、婬業，乃至畜生女、諸天鬼神女，及非道行婬。而菩薩應生孝順心，救度一切眾生，淨法與人，而反更起一切人婬，不擇畜生，乃至母女姊妹六親行婬，無慈悲心者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one engages in sexual misconduct oneself or has others do so, one must not deliberately engage in sexual conduct with any woman. The cause of lust, the condition of lust, the method of lust, the karma of lust, and even with female animals, with female gods and spirits, or by improper means. A Bodhisattva should give rise to a filial mind, rescue all beings, and give people the pure Dharma; if instead he stirs up the sexual desire of all people, is not selective even with animals, and even engages in sexual conduct with mothers, daughters, sisters, and the six kinds of relatives, without any compassion, he commits a Bodhisattva parajika offense."

「若佛子！自妄語、教人妄語、方便妄語，妄語因、妄語緣、妄語法、妄語業，乃至不見言見、見言不見，身心妄語。而菩薩常生正語正見，亦生一切眾生正語正見，而反更起一切眾生邪語、邪見、邪業者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one lies oneself, has others lie, or lies by expedient means; the cause of lying, the condition of lying, the method of lying, the karma of lying, even saying one has seen what one has not seen, or saying one has not seen what one has seen, with body and mind both engaged in lying. A Bodhisattva should constantly give rise to right speech and right view, and enable all beings to give rise to right speech and right view; if instead he stirs up in all beings wrong speech, wrong views, and wrong karma, he commits a Bodhisattva parajika offense."

「若佛子！自酤酒、教人酤酒，酤酒因、酤酒緣、酤酒法、酤酒業，一切酒不得酤，是酒起罪因緣。而菩薩應生一切眾生明達之慧，而反更生一切眾生顛倒之心者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one sells liquor oneself or has others sell liquor; the cause of selling liquor, the condition of selling liquor, the method of selling liquor, the karma of selling liquor, one must not sell any kind of liquor, because liquor is a cause and condition for arising of faults. A Bodhisattva should enable all beings to give rise to clear and penetrating wisdom; if instead he causes all beings to give rise to inverted minds, he commits a Bodhisattva parajika offense."

「若佛子！自說出家在家菩薩比丘、比丘尼罪過，教人說罪過，罪過因、罪過緣、罪過法、罪過業。而菩薩聞外道惡人及二乘惡人說佛法中非法非律，常生悲心教化是惡人輩，令生大乘善信，而菩薩反更自說佛法中罪過者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one speaks of the faults of ordained or lay Bodhisattvas, bhikshus, or bhikshunis oneself, or has others speak of such faults; the cause of faults, the condition of faults, the method of faults, the karma of faults. A Bodhisattva who hears outsiders, evil people, or evil people of the two vehicles saying that things in the Buddha's teaching are not Dharma and not Vinaya should constantly give rise to a compassionate mind and teach and transform these evil people, so that they give rise to good faith in the Mahayana; if the Bodhisattva himself instead speaks of faults in the Buddha's teaching, he commits a Bodhisattva parajika offense."

「若佛子！自讚毀他亦教人自讚毀他，毀他因、毀他緣、毀他法、毀他業。而菩薩應代一切眾生受加毀辱，惡事自向己、好事與他人，若自揚己德、隱他人好事，令他人受毀者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one praises oneself and slanders others, or has others praise themselves and slander others; the cause of slandering others, the condition of slandering others, the method of slandering others, the karma of slandering others. A Bodhisattva should take on abuse and humiliation in place of all beings, bearing the bad himself and giving the good to others; if he advertises his own virtue and hides the good of others so that others suffer slander, he commits a Bodhisattva parajika offense."

「若佛子！自慳、教人慳，慳因、慳緣、慳法、慳業。而菩薩見一切貧窮人來乞者，隨前人所須一切給與。而菩薩以惡心瞋心，乃至不施一錢一針一草，有求法者不為說一句一偈一微塵許法，而反更罵辱者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one is stingy oneself or has others be stingy; the cause of stinginess, the condition of stinginess, the method of stinginess, the karma of stinginess. A Bodhisattva who sees any poor people coming to beg should give them whatever they need. If the Bodhisattva instead, with an evil mind and anger, gives not even a coin, a needle, or a blade of grass, and when someone seeks the Dharma refuses to explain even a line, a verse, or a dust mote's worth of Dharma, and instead scolds and insults them, he commits a Bodhisattva parajika offense."

「若佛子！自瞋、教人瞋，瞋因、瞋緣、瞋法、瞋業。而菩薩應生一切眾生中善根無諍之事，常生悲心。而反更於一切眾生中，乃至於非眾生中，以惡口罵辱加以手打，及以刀杖意猶不息，前人求悔善言懺謝，猶瞋不解者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one is angry oneself or has others be angry; the cause of anger, the condition of anger, the method of anger, the karma of anger. A Bodhisattva should give rise to good roots and non-contention among all beings, and constantly give rise to a compassionate mind. If instead, toward any being, even toward non-beings, he scolds and insults with harsh words, beats with his hands, or uses knives and staffs, and his mind is still not appeased, and when the other person comes to ask forgiveness and repent with kind words he is still angry and will not relent, he commits a Bodhisattva parajika offense."

「若佛子！自謗三寶、教人謗三寶，謗因、謗緣、謗法、謗業。而菩薩見外道及以惡人一言謗佛音聲，如三百鉾刺心。況口自謗不生信心孝順心，而反更助惡人邪見人謗者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one slanders the Three Jewels oneself or has others slander the Three Jewels; the cause of slandering, the condition of slandering, the method of slandering, the karma of slandering. A Bodhisattva who hears from outsiders or evil people even a single word slandering the Buddha should feel it as three hundred spears piercing the heart. How much more so if he himself slanders with his mouth, does not give rise to faith and a filial mind, and instead helps evil people and those of wrong views to slander; he commits a Bodhisattva parajika offense."

「善學諸仁者！是菩薩十波羅提木叉，應當學。於中不應一一犯如微塵許，何況具足犯十戒。若有犯者，不得現身發菩提心，亦失國王位轉輪王位，亦失比丘、比丘尼位，亦失十發趣、十長養、十金剛、十地佛性常住妙果，一切皆失。墮三惡道中，二劫三劫不聞父母三寶名字。以是不應一一犯。汝等一切諸菩薩今學、當學、已學，如是十戒應當學敬心奉持。八萬威儀品當廣明。」

"All you who study well, you benevolent ones! These are the ten pratimoksha of the Bodhisattva, which should be studied. Among them one should not violate any one, even as small as a dust mote, much less violate all ten precepts completely. One who violates them cannot give rise to the aspiration for awakening in this very body, and loses the position of king and wheel-turning king, the position of bhikshu and bhikshuni, and the wondrous fruits of the ten stages of aspiration, ten nourishings, ten vajras, ten grounds, and abiding Buddha nature; all are lost. One falls into the three evil paths, and for two or three kalpas does not even hear the names of parents or the Three Jewels. Therefore one should not violate any one of them. All you Bodhisattvas who now study, will study, and have studied, these ten precepts should be studied and upheld with a reverent mind. The chapter on the Eighty Thousand Dignified Conducts will explain them at length."

佛告諸菩薩言：「已說十波羅提木叉竟，四十八輕今當說。」

The Buddha told the Bodhisattvas: "The ten pratimoksha have been spoken; the forty-eight minor precepts should now be spoken."

佛言：「佛子！欲受國王位時、受轉輪王位時、百官受位時，應先受菩薩戒。一切鬼神救護王身、百官之身，諸佛歡喜。既得戒已，生孝順心、恭敬心，見上座、和上、阿闍梨、大同學、同見同行者，應起承迎禮拜問訊。而菩薩反生憍心、慢心、痴心，不起承迎禮拜，一一不如法供養，以自賣身國城男女七寶百物而供給之。若不爾者，犯輕垢罪。

The Buddha said: "Disciples of the Buddha! When one is about to take the throne of a king, take the throne of a wheel-turning king, or when officials take up office, one should first receive the Bodhisattva precepts. All ghosts and spirits protect the king's body and the bodies of the officials, and all the Buddhas rejoice. After one has received the precepts, one should give rise to a filial mind and a reverent mind, and when seeing elders, preceptors, acharyas, senior fellow students, and those who share the same view and practice, one should rise to greet them, bow, and inquire after them. If a Bodhisattva instead gives rise to a proud mind, an arrogant mind, or a deluded mind, does not rise to greet and bow, and does not make offerings in accordance with the Dharma in every case (one should supply them by selling oneself, one's state and cities, one's children, and the seven treasures and hundreds of goods), if one does not do so, one commits a minor offense of defilement.

「若佛子！故飲酒而生酒過失無量。若自身手過酒器與人飲酒者，五百世無手，何況自飲。不得教一切人飲，及一切眾生飲酒，況自飲酒。若故自飲、教人飲者，犯輕垢罪。

"Disciples of the Buddha! If one deliberately drinks liquor, the faults arising from liquor are immeasurable. If one with one's own hand passes a wine vessel to another to drink, one will have no hands for five hundred lifetimes, to say nothing of drinking oneself. One must not teach anyone to drink, nor let any being drink, much less drink oneself. If one deliberately drinks oneself or teaches others to drink, one commits a minor offense of defilement.

「若佛子！故食肉。一切肉不得食，斷大慈悲性種子，一切眾生見而捨去，是故一切菩薩不得食一切眾生肉，食肉得無量罪。若故食者，犯輕垢罪。

"Disciples of the Buddha! If one deliberately eats meat, one must not eat any meat at all, for it cuts off the seed of great compassionate nature, and all beings who see it will leave; therefore no Bodhisattva may eat the flesh of any being, and eating meat brings immeasurable offense. If one deliberately eats it, one commits a minor offense of defilement.

「若佛子！不得食五辛：大蒜、革蔥、慈蔥、蘭蔥、興蕖。是五種，一切食中不得食。若故食者，犯輕垢罪。

"Disciples of the Buddha! One must not eat the five pungent plants: garlic, shallots, chives, leeks, and asafetida. These five must not be eaten in any food. If one deliberately eats them, one commits a minor offense of defilement.

「若佛子！見一切眾生犯八戒、五戒、十戒，毀禁、七逆八難一切犯戒罪，應教懺悔。而菩薩不教懺悔，共住同僧利養，而共布薩同一眾住說戒，而不舉其罪教悔過者，犯輕垢罪。

"Disciples of the Buddha! When one sees any being violate the eight precepts, the five precepts, or the ten precepts, break prohibitions, or commit the offenses of breaking any precepts, including the seven rebellious acts and the eight difficulties, one should teach them to repent. If a Bodhisattva does not teach them to repent, lives together with them, shares in the monastic community's offerings, takes part together in the uposatha, lives in the same community, and recites the precepts together, yet does not point out their offense and teach them to repent, he commits a minor offense of defilement.

「若佛子！見大乘法師、大乘同學、同見同行，來入僧坊舍宅城邑。若百里千里來者，即起迎來送去、禮拜供養。日日三時供養，日食三兩金，百味飲食床座醫藥供事法師，一切所須盡給與之。常請法師三時說法，日日三時禮拜，不生瞋心、患惱之心，為法滅身請法不懈。若不爾者，犯輕垢罪。

"Disciples of the Buddha! When one sees a Mahayana Dharma teacher, a Mahayana fellow student, or one who shares the same view and practice come to a monastery, a residence, or a city; if one comes from a hundred or a thousand li away, one should rise at once to welcome and see him off, bow and make offerings. Three times a day one should make offerings, every day as abundantly as three taels of gold, with a hundred flavors of food and drink, beds and seats, and medicine, serving the Dharma teacher and giving him everything he needs. One should constantly ask the Dharma teacher to teach three times a day, bow three times a day, without giving rise to anger or vexation, willing to give up one's body for the Dharma, and not be lazy in asking for the Dharma. If one does not do so, one commits a minor offense of defilement.

「若佛子！一切處有講毘尼經律，大宅舍中講法處，是新學菩薩應持經律卷至法師所聽受諮問。若山林樹下、僧地房中，一切說法處悉至聽受。若不至彼聽受者，犯輕垢罪。

"Disciples of the Buddha! Wherever the vinaya scriptures are being taught, in a large residence where the Dharma is taught, this newly learning Bodhisattva should carry the scriptures and vinaya to the Dharma teacher to listen, receive, and ask questions. Whether in mountain forests, under trees, or in monastic buildings, at every place where the Dharma is taught one should go to listen and receive. If one does not go to listen and receive, one commits a minor offense of defilement.

「若佛子！心背大乘，常住經律言非佛說，而受持二乘聲聞、外道惡見、一切禁戒邪見經律者，犯輕垢罪。

"Disciples of the Buddha! If, turning one's mind away from the Mahayana, one says that the abiding scriptures and vinaya were not spoken by the Buddha, and instead accepts and upholds the scriptures and vinaya of the two vehicles, of shravakas, of the evil views of outsiders, and of all wrong views of prohibitions, one commits a minor offense of defilement.

「若佛子！見一切疾病人，常應供養如佛無異，八福田中看病福田第一福田。若父母師僧弟子疾病，諸根不具、百種病苦惱，皆養令差。而菩薩以惡心瞋恨，不至僧房中，城邑曠野山林道路中，見病不救者，犯輕垢罪。

"Disciples of the Buddha! When one sees any sick person, one should make offerings as one would to a Buddha, without distinction; among the eight fields of merit, caring for the sick is the foremost field of merit. If one's parents, teacher, or disciple is sick, or has defective faculties or a hundred kinds of illness and suffering, one should care for them until they are healed. If a Bodhisattva with an evil mind and resentment does not go to the monastic quarters, and in cities, wilderness, mountain forests, or roads sees a sick person and does not save him, he commits a minor offense of defilement.

「若佛子！不得畜一切刀杖弓箭鉾斧鬪戰之具，及惡網羅殺生之器，一切不得畜。而菩薩乃至殺父母尚不加報，況餘一切眾生。若故畜一切刀杖者，犯輕垢罪。如是十戒，應當學敬心奉持。下六品中當廣明。」

"Disciples of the Buddha! One must not keep any knives, staffs, bows, arrows, spears, axes, or other implements of fighting, nor any nets and snares or other implements of killing; none of these may be kept. A Bodhisattva does not take revenge even if his parents are killed, to say nothing of other beings. If one deliberately keeps any knives or staffs, one commits a minor offense of defilement. These ten precepts should be studied and upheld with a reverent mind. The following six chapters will explain them at length."

佛言：「佛子！不得為利養惡心故，通國使命軍陣合會，興師相伐殺無量眾生。而菩薩不得入軍中往來，況故作國賊。若故作者，犯輕垢罪。

The Buddha said: "Disciples of the Buddha! One must not, for profit or out of an evil mind, convey military intelligence for two states, join military formations, raise armies to attack each other, and kill immeasurable beings. A Bodhisattva must not even enter an army to come and go, much less deliberately act as a traitor to a state. If one deliberately does so, one commits a minor offense of defilement.

「若佛子！故販賣良人奴婢六畜，市易棺材板木盛死之具，尚不自作況教人作。若故作者，犯輕垢罪。

"Disciples of the Buddha! One who deliberately sells free people, slaves, or the six domestic animals, or trades in coffins, planks of wood, or other implements for encoffining the dead, should not do such things oneself, much less teach others to do so. If one deliberately does so, one commits a minor offense of defilement.

「若佛子！以惡心故，無事謗他良人善人法師師僧國王貴人，言犯七逆十重。於父母兄弟六親中應生孝順心慈悲心，而反更加於逆害墮不如意處者，犯輕垢罪。

"Disciples of the Buddha! If, out of an evil mind, one groundlessly slanders other good people, virtuous people, Dharma teachers, teachers and monks, kings, or nobles, saying that they have committed the seven rebellious acts and the ten grave offenses, and toward parents, siblings, and the six kinds of relatives, where one should give rise to a filial mind and compassionate mind, one instead harms them and puts them in unfavorable circumstances, one commits a minor offense of defilement.

「若佛子！以惡心故放大火燒山林曠野。四月乃至九月，放火若燒他人家屋宅城邑僧房田木及鬼神官物，一切有主物不得故燒。若故燒者，犯輕垢罪。

"Disciples of the Buddha! If one, with an evil mind, sets great fires to burn mountain forests and wilderness. From the fourth month through the ninth month, if one sets fire and burns the houses, cities, monastic quarters, fields and trees of others, or things belonging to the offices of ghosts and spirits, one must not deliberately burn anything that has an owner. If one deliberately burns them, one commits a minor offense of defilement.

「若佛子！自佛弟子及外道人、六親、一切善知識，應一一教受持大乘經律，應教解義理，使發菩提心、十發心、十長養心、十金剛心。三十心中，一一解其次第法用。而菩薩以惡心瞋心，橫教他二乘聲聞經律、外道邪見論等，犯輕垢罪。

"Disciples of the Buddha! Toward one's own disciples of the Buddha and toward outsiders, relatives, and all good spiritual friends, one should teach each of them to receive and uphold the Mahayana scriptures and vinaya, and teach them to understand the meaning, so that they give rise to the aspiration for awakening, the ten minds of aspiration, the ten nourishing minds, and the ten vajra minds. Within the thirty minds, one should understand the order and use of each. If a Bodhisattva, with an evil mind and anger, forcibly teaches them the scriptures and vinaya of the shravakas of the two vehicles, the wrong-view treatises of outsiders, and the like, he commits a minor offense of defilement.

「若佛子！應好心先學大乘威儀經律，廣開解義味。見後新學菩薩有從百里千里來求大乘經律，應如法為說一切苦行，若燒身燒臂燒指。若不燒身臂指供養諸佛，非出家菩薩。乃至餓虎狼師子一切餓鬼，悉應捨身肉手足而供養之，後一一次第為說正法，使心開意解。而菩薩為利養故應答不答、倒說經律文字無前無後、謗三寶說者，犯輕垢罪。

"Disciples of the Buddha! One should with a good heart first study the Mahayana dignified-conduct scriptures and vinaya, and broadly open up and explain their meaning and flavor. When one sees a later newly learning Bodhisattva who has come from a hundred or a thousand li away seeking the Mahayana scriptures and vinaya, one should explain for him in accord with the Dharma all ascetic practices, such as burning the body, burning an arm, burning a finger. If one does not burn one's body, arm, or finger as an offering to the Buddhas, one is not an ordained Bodhisattva. Even to hungry tigers, wolves, and lions and all hungry ghosts, one should give up one's flesh, hands, and feet as offerings to them, and then explain the right Dharma to them one by one in order, opening their minds and understanding. If a Bodhisattva, for the sake of offerings, does not answer what should be answered, reverses the words of the scriptures and vinaya with no before or after, or speaks while slandering the Three Jewels, he commits a minor offense of defilement.

「若佛子！自為飲食錢物利養名譽故，親近國王王子大臣百官，恃作形勢，乞索打拍牽挽，橫取錢物一切求利，名為惡求。多求、教他人求，都無慈心無孝順心者，犯輕垢罪。

"Disciples of the Buddha! If one, for the sake of food, drink, money, goods, offerings, and fame, draws near to kings, princes, ministers, and officials, relies on their power to put on airs, begs, hits, drags, and forcibly takes money and goods, and seeks gain in every way, this is called evil seeking. Seeking a lot and teaching others to seek, all without a compassionate mind or a filial mind, one commits a minor offense of defilement.

「若佛子！學誦戒者，日夜六時持菩薩戒，解其義理佛性之性。而菩薩不解一句一偈戒律因緣，詐言能解者，即為自欺誑亦欺誑他人。一一不解一切法，而為他人作師授戒者，犯輕垢罪。

"Disciples of the Buddha! Those who study and recite the precepts uphold the Bodhisattva precepts during the six periods of day and night and understand their meaning and the nature of Buddha nature. A Bodhisattva who does not understand even a line or a verse of the causes and conditions of the precepts but falsely claims to be able to understand deceives himself and also deceives others. If, without understanding any dharma at all, one acts as a teacher for others and confers precepts, one commits a minor offense of defilement.

「若佛子！以惡心故，見持戒比丘手捉香爐行菩薩行，而鬪搆兩頭謗欺賢人無惡不造。若故作者，犯輕垢罪。

"Disciples of the Buddha! If, out of an evil mind, one sees a bhikshu who upholds the precepts holding an incense burner and practicing the Bodhisattva conduct, yet sows discord between two sides, slanders and deceives worthy people, and does every kind of evil, if one does so deliberately, one commits a minor offense of defilement.

「若佛子！以慈心故行放生業，一切男子是我父、一切女人是我母，我生生無不從之受生，故六道眾生皆是我父母。而殺而食者，即殺我父母，亦殺我故身。一切地水是我先身，一切火風是我本體，故常行放生。生生受生常住之法，教人放生。若見世人殺畜生時，應方便救護解其苦難，常教化講說菩薩戒救度眾生。若父母兄弟死亡之日，應請法師講菩薩戒經福資亡者，得見諸佛生人天上。若不爾者，犯輕垢罪。如是十戒，應當學敬心奉持，如滅罪品中廣明一一戒相。」

"Disciples of the Buddha! Out of a compassionate mind one should carry out the practice of releasing life. All men are my fathers and all women are my mothers; in life after life there is none from whom I have not received birth, so beings of the six paths are all my parents. To kill and eat them is to kill my parents, and also to kill my former body. All earth and water are my former body, and all fire and wind are my original nature, so one should constantly practice releasing life. Life after life receiving birth is the abiding Dharma, and one should also teach others to release life. When one sees people of the world killing animals, one should use expedient means to rescue and protect them and relieve their suffering, and constantly teach and expound the Bodhisattva precepts to save beings. On the day when one's parents or siblings die, one should invite a Dharma teacher to explain the Bodhisattva precepts sutra and dedicate the merit to the deceased, so that they may see the Buddhas and be born among humans or gods in higher realms. If one does not do so, one commits a minor offense of defilement. These ten precepts should be studied and upheld with a reverent mind, as the chapter on the Elimination of Offenses explains the characteristics of each precept at length."

佛言：「佛子！不得以瞋報瞋、以打報打。若殺父母兄弟六親，不得加報。若國主為他人殺者，亦不得加報。殺生報生不順孝道。尚不畜奴婢打拍罵辱，日日起三業口罪無量，況故作七逆之罪。而出家菩薩無慈報讎，乃至六親中故報者，犯輕垢罪。

The Buddha said: "Disciples of the Buddha! One must not repay anger with anger or a blow with a blow. Even if one's parents, siblings, or six kinds of relatives are killed, one must not take revenge. Even if the ruler of the state is killed by another, one must not take revenge. To repay killing with killing does not accord with the way of filial devotion. One should not even keep slaves to beat and scold them; each day this creates immeasurable offenses of the three kinds of karma of the mouth, much less deliberately commit the seven rebellious acts. If an ordained Bodhisattva, without compassion, goes to take revenge, or even deliberately takes revenge among his six kinds of relatives, he commits a minor offense of defilement.

「若佛子！初始出家未有所解，而自恃聰明有智、或恃高貴年宿、或恃大姓高門大解大福饒財七寶，以此憍慢而不諮受先學法師經律。其法師者，或小姓年少、卑門貧窮、諸根不具，而實有德一切經律盡解。而新學菩薩不得觀法師種姓，而不來諮受法師第一義諦者，犯輕垢罪。

"Disciples of the Buddha! If one has just left home and does not yet understand, yet relies on one's own cleverness and wisdom, or on high rank and seniority, or on great clan and high family, great understanding and great merit, abundant wealth and the seven treasures, and with this is arrogant and does not go to receive the scriptures and vinaya from a Dharma teacher who studied earlier; that Dharma teacher may be of a lowly clan, young, of humble and poor family, with defective faculties, yet truly has virtue and understands all the scriptures and vinaya. A newly learning Bodhisattva must not look only at the Dharma teacher's lineage and fail to come to receive from the Dharma teacher the first truth of the ultimate meaning; if he does so, he commits a minor offense of defilement.

「若佛子！佛滅度後，欲心好心受菩薩戒時，於佛菩薩形像前自誓受戒，當七日佛前懺悔，得見好相便得戒。若不得好相，應二七三七乃至一年，要得好相。得好相已，便得佛菩薩形像前受戒。若不得好相，雖佛像前受戒，不得戒。若現前先受菩薩戒，法師前受戒時，不須要見好相。何以故？以是法師師師相授故，不須好相。是以法師前受戒即得戒，以生重心故便得戒。若千里內無能授戒師，得佛菩薩形像前受戒，而要見好相。若法師自倚解經律大乘學戒，與國王太子百官以為善友。而新學菩薩來問若經義律義，輕心惡心慢心，不一一好答問者，犯輕垢罪。

"Disciples of the Buddha! After the Buddha's passing, when one receives the Bodhisattva precepts with earnest good intent, one vows oneself to receive the precepts before images of the Buddhas and Bodhisattvas; one should repent for seven days before the Buddha, and when one sees good signs, one obtains the precepts. If one does not see good signs, one should continue for two weeks, three weeks, even a year, until one must see good signs. After one sees good signs, one can receive the precepts before images of the Buddhas and Bodhisattvas. If one does not see good signs, even if one receives the precepts before the Buddha image, one does not obtain the precepts. If there is present a Dharma teacher who has already received the Bodhisattva precepts, then when receiving the precepts before the Dharma teacher, one need not see good signs. Why? Because this is transmitted from Dharma teacher to Dharma teacher in each generation, and good signs are not needed. So one obtains the precepts by receiving them before a Dharma teacher, for by giving rise to a respectful mind one obtains the precepts. If within a thousand li there is no teacher able to confer precepts, one may receive the precepts before images of the Buddhas and Bodhisattvas, but one must see good signs. If a Dharma teacher, relying on his own ability to understand the scriptures and vinaya and practice the Mahayana precepts, becomes close friends with kings, princes, and officials, and when a newly learning Bodhisattva comes to ask about the meaning of the scriptures or vinaya, answers with a light mind, an evil mind, or an arrogant mind and does not answer well in every point, he commits a minor offense of defilement.

「若佛子！有佛經律大乘正法、正見正性正法身，而不能勤學修習而捨七寶，反學邪見二乘外道俗典、阿毘曇雜論書記，是斷佛性障道因緣，非行菩薩道。若故作者，犯輕垢罪。

"Disciples of the Buddha! If one has the Buddha's scriptures and vinaya, the right Mahayana Dharma, right view, right nature, and right Dharma body, but cannot diligently study and practice them and discards them as if they were the seven treasures, and instead studies wrong views, the two vehicles, the secular books of outsiders, Abhidharma miscellaneous treatises, and records, this is a cause and condition for cutting off Buddha nature and obstructing the Buddha's Way, and is not practicing the Bodhisattva path. If one does so deliberately, one commits a minor offense of defilement.

「若佛子！佛滅後，為說法主、為僧房主、教化主、坐禪主、行來主，應生慈心善和鬪訟，善守三寶物，莫無度用如自己有。而反亂眾鬪諍、恣心用三寶物者，犯輕垢罪。

"Disciples of the Buddha! After the Buddha's passing, one who acts as master of the Dharma teaching, master of the monastery, master of the teaching, master of seated meditation, or master of travel should give rise to a compassionate mind, be good at reconciling disputes and quarrels, and carefully protect the property of the Three Jewels without using it without restraint, as if it were one's own. If instead one stirs up the assembly, quarrels and clamors, and indulges one's mind in using the property of the Three Jewels, one commits a minor offense of defilement.

「若佛子！先在僧房中住，後見客菩薩比丘來入僧房舍宅城邑國王宅舍中，乃至夏坐安居處及大會中。先住僧應迎來送去，飲食供養房舍臥具，繩床事事給與。若無物，應賣自身及以男女供給，所須悉以與之。若有檀越來請眾僧，客僧有利養分，僧房主應次第差客僧受請。而先住僧獨受請不差客僧，僧房主得無量罪。畜生無異，非沙門、非釋種姓。若故作者，犯輕垢罪。

"Disciples of the Buddha! One who first lived in a monastery, and later sees a guest Bodhisattva bhikshu come to the monastery, residence, city, or home of a king, or even to a summer retreat or great assembly, the monk who lived there first should welcome and see him off, and offer him food and drink, rooms and bedding, a rope bed, giving him everything. If there are no goods, one should sell oneself and one's children to provide for him, giving him whatever he needs. If a donor comes to invite the community of monks, the guest monk also has a share in the offerings, and the monastery master should send guest monks in order to accept the invitation. If the monk who lived there first accepts the invitation alone and does not send guest monks, the monastery master gains immeasurable offenses. He is no different from an animal, is not a shramana, and is not of the Shakya lineage. If one deliberately does so, one commits a minor offense of defilement.

「若佛子！一切不得受別請利養入己，而此利養屬十方僧。而別受請，即取十方僧物入己。八福田諸佛聖人，一一師僧父母病人物。自己用故，犯輕垢罪。

"Disciples of the Buddha! One must not accept any individually invited offering for oneself, because such offerings belong to the monastic community of the ten directions. To accept an individual invitation is to take the property of the community of the ten directions for oneself. Among the eight fields of merit, the Buddhas and sages, each teacher and monk, parents, and the sick, because one takes their belongings for oneself, one commits a minor offense of defilement.

「若佛子！有出家菩薩、在家菩薩及一切檀越，請僧福田求願之時，應入僧房問知事人。今欲次第請者，即得十方賢聖僧。而世人別請五百羅漢菩薩僧，不如僧次一凡夫僧。若別請僧者，是外道法。七佛無別請法，不順孝道。若故別請僧者，犯輕垢罪。

"Disciples of the Buddha! When ordained Bodhisattvas, lay Bodhisattvas, and all donors invite monks to be a field of merit and make their wishes, they should go to the monastery and ask the one in charge. If they now invite in order, they can invite the worthy and holy monks of the ten directions. Whereas people of the world who individually invite five hundred arhat Bodhisattva monks do not match inviting a single ordinary monk by monastic order. To invite monks individually is the way of outsiders. The seven Buddhas had no method of inviting monks individually, and it does not accord with the way of filial devotion. If one deliberately invites monks individually, one commits a minor offense of defilement.

「若佛子！以惡心故、為利養故，販賣男女色，自手作食、自磨自舂，占相男女，解夢吉凶，是男是女，呪術工巧調鷹方法，和合百種毒藥千種毒藥、蛇毒生金銀蠱毒，都無慈心。若故作者，犯輕垢罪。

"Disciples of the Buddha! If, out of an evil mind and for the sake of profit, one sells men and women for sex, cooks food with one's own hands, grinds and pounds grain oneself, does fortune-telling and divination for men and women, interprets dreams as fortunate or unfortunate, says whether a child will be male or female, practices spells and crafts, methods of training hawks, prepares a hundred kinds or a thousand kinds of poisons, snake poison, raw gold and silver, or gu poison, all without compassion. If one deliberately does so, one commits a minor offense of defilement.

「若佛子！以惡心故，自身謗三寶，詐現親附，口便說空、行在有中，為白衣通致男女交會婬色縛著。於六齋日、年三長齋月，作殺生、劫盜、破齋犯戒者，犯輕垢罪。如是十戒，應當學，敬心奉持。制戒品中廣解。」

"Disciples of the Buddha! If, out of an evil mind, one slanders the Three Jewels oneself, pretends to be close to them, says emptiness with the mouth while the conduct falls into existence, arranges sexual meetings between men and women for laypeople, binding them in lust, and on the six fast days and in the three long fast months of the year commits killing, robbery, breaking the fast, or violating the precepts, one commits a minor offense of defilement. These ten precepts should be studied and upheld with a reverent mind. The chapter on Establishing the Precepts has a broad explanation."

佛言：「佛子！佛滅度後於惡世中，若見外道一切惡人劫賊賣佛菩薩父母形像、販賣經律、販賣比丘比丘尼，亦賣發心菩薩道人，或為官使、與一切人作奴婢者。而菩薩見是事已，應生慈心，方便救護，處處教化。取物贖佛菩薩形像，及比丘、比丘尼、發心菩薩、一切經律。若不贖者，犯輕垢罪。

The Buddha said: "Disciples of the Buddha! After the Buddha's passing, in the evil age, if you see non-Buddhists, evil people or bandits selling images of the Buddhas, Bodhisattvas and their parents, selling sutras and vinaya texts, selling bhikshus and bhikshunis, or selling Bodhisattva practitioners who have given rise to the aspiration, or making them serve as government runners or as servants for all kinds of people: when a Bodhisattva sees such things, he should give rise to a compassionate heart, use skillful means to rescue and protect them, and teach and transform them everywhere. He should bring out his own wealth to redeem the images of Buddhas and Bodhisattvas, and the bhikshus, bhikshunis, Bodhisattvas who have aspired to awakening, and all the sutras and vinaya texts. If he does not redeem them, he commits a minor offense of defilement.

「若佛子！不得畜刀仗弓箭、販賣輕秤小鬥、因官形勢取人財物、害心繫縛破壞成功、長養貓狸豬狗。若故作者，犯輕垢罪。

"Disciples of the Buddha! You must not keep knives, staves, bows or arrows; must not use light scales and small measures in selling; must not rely on official power to take people's goods; must not, with a harmful heart, bind others or ruin what they have accomplished; and must not raise cats, wildcats, pigs or dogs. If done deliberately, he commits a minor offense of defilement.

「若佛子！以惡心故觀一切男女等鬪，軍陣兵將劫賊等鬪，亦不得聽吹貝鼓角琴瑟箏笛箜篌歌叫伎樂之聲，不得摴蒲圍碁波羅賽戲彈碁六博拍毬擲石投壺八道行城，爪鏡蓍草楊枝缽盂髑髏而作卜筮，不得作盜賊使命，一一不得作。若故作者，犯輕垢罪。

"Disciples of the Buddha! With an evil mind you must not go to watch the fighting of men and women, or the battles of armies, generals and bandits; nor may you listen to the sounds of conch shells, drums, horns, zithers, lutes, flutes, harps, singing and music; you must not play gambling games, go, the Paralai game, chess, liubo, ball-batting, stone-throwing, pitch-pot or the eight-road city game; you must not use claw-mirrors, yarrow stalks, willow twigs, alms bowls or skulls for divination; and you must not act as a messenger for thieves; none of these may be done. If done deliberately, he commits a minor offense of defilement.

「若佛子！護持禁戒，行住坐臥日夜六時讀誦是戒。猶如金剛，如帶持浮囊欲度大海，如草繫比丘。常生大乘善信，自知我是未成之佛，諸佛是已成之佛。發菩提心，念念不去心。若起一念二乘外道心者，犯輕垢罪。

"Disciples of the Buddha! Guard and uphold the prohibitive precepts, and in walking, standing, sitting and lying, recite these precepts six times a day and night. Be like diamond; be like one who wears a floating bag to cross the great sea; be like the bhikshu who would not break free even when bound with grass ropes. Always give rise to faith in the Great Vehicle, knowing that you are a Buddha not yet attained and that the Buddhas are Buddhas already attained. Arouse the mind of bodhi and in every thought do not leave it. If a single thought of the Two Vehicles or of non-Buddhist views arises, he commits a minor offense of defilement.

「若佛子！常應發一切願，孝順父母師僧三寶。願得好師同學善友知識，常教我大乘經律、十發趣、十長養、十金剛、十地，使我開解，如法修行堅持佛戒。寧捨身命，念念不去心。若一切菩薩不發是願者，犯輕垢罪。

"Disciples of the Buddha! You should always make every kind of vow: to be dutiful to parents, teachers, monks and the Three Jewels; to meet good teachers, fellow students and spiritual friends, who will always teach me the Mahayana sutras and vinaya, the ten stages of faith, the ten stages of nurturing, the ten diamond stages and the ten grounds, so that I may understand, practice in accord with the Dharma and firmly uphold the Buddha's precepts; I would rather give up body and life, and in every thought not depart from this. If a Bodhisattva does not make these vows, he commits a minor offense of defilement.

「若佛子！發十大願已，持佛禁戒。作是願言：『寧以此身投熾然猛火大坑刀山，終不毀犯三世諸佛經律，與一切女人作不淨行。』

"Disciples of the Buddha! After making the ten great vows, uphold the Buddha's prohibitive precepts. Make this vow: 'I would rather throw this body into a blazing fire, a great pit or a mountain of knives, than ever violate the sutras and vinaya of the Buddhas of the three times and engage in impure conduct with any woman.'

「復作是願：『寧以熱鐵羅網千重周匝纏身，終不以破戒之身，受於信心檀越一切衣服。』

"Make again this vow: 'I would rather have a net of red-hot iron wrapped around my body a thousand times, than ever, with a body that has broken the precepts, accept any clothing from donors of faith.'

「復作是願：『寧以此口吞熱鐵丸及大流猛火經百千劫，終不以破戒之口，食信心檀越百味飲食。』

"Make again this vow: 'I would rather have this mouth swallow red-hot iron balls and a great flowing fire for hundreds of thousands of kalpas, than ever, with a mouth that has broken the precepts, eat the hundred flavors of food and drink of donors of faith.'

「復作是願：『寧以此身臥大猛火羅網熱鐵地上，終不以破戒之身，受信心檀越百種床座。』

"Make again this vow: 'I would rather have this body lie on a great fiercely blazing net and on red-hot iron ground, than ever, with a body that has broken the precepts, accept the hundred kinds of beds and seats of donors of faith.'

「復作是願：『寧以此身受三百鉾刺經一劫二劫，終不以破戒之身，受信心檀越百味醫藥。』

"Make again this vow: 'I would rather have this body pierced by three hundred spears for one or two kalpas, than ever, with a body that has broken the precepts, accept the hundred flavors of medicine of donors of faith.'

「復作是願：『寧以此身投熱鐵鑊經百千劫，終不以破戒之身，受信心檀越千種房舍屋宅園林田地。』

"Make again this vow: 'I would rather throw this body into a red-hot iron cauldron for hundreds of thousands of kalpas, than ever, with a body that has broken the precepts, accept the thousand kinds of houses, dwellings, gardens, groves and fields of donors of faith.'

「復作是願：『寧以鐵鎚打碎此身從頭至足令如微塵，終不以破戒之身，受信心檀越恭敬禮拜。』

"Make again this vow: 'I would rather have this body smashed by iron hammers, broken from head to foot into fine dust, than ever, with a body that has broken the precepts, accept the respectful bows of donors of faith.'

「復作是願：『寧以百千熱鐵刀鉾挑其兩目，終不以破戒之心視他好色。』

"Make again this vow: 'I would rather have hundreds of thousands of red-hot iron blades and spears gouge out my two eyes, than ever, with a mind that has broken the precepts, look at the beauty of others.'

「復作是願：『寧以百千鐵錐遍劖刺耳根經一劫二劫，終不以破戒之心聽好音聲。』

"Make again this vow: 'I would rather have hundreds of thousands of iron awls pierce my ears all around for one or two kalpas, than ever, with a mind that has broken the precepts, listen to pleasing sounds.'

「復作是願：『寧以百千刃刀割去其鼻，終不以破戒之心貪嗅諸香。』

"Make again this vow: 'I would rather have hundreds of thousands of sharp blades cut off my nose, than ever, with a mind that has broken the precepts, greedily smell fragrances.'

「復作是願：『寧以百千刃刀割斷其舌，終不以破戒之心食人百味淨食。』

"Make again this vow: 'I would rather have hundreds of thousands of sharp blades cut off my tongue, than ever, with a mind that has broken the precepts, eat the hundred flavors of pure food of others.'

「復作是願：『寧以利斧斬斫其身，終不以破戒之心貪著好觸。』

"Make again this vow: 'I would rather have sharp axes chop this body, than ever, with a mind that has broken the precepts, cling to pleasant touch.'

「復作是願：『願一切眾生悉得成佛。』而菩薩若不發是願者，犯輕垢罪。

"Make again this vow: 'May all sentient beings attain Buddhahood.' If a Bodhisattva does not make these vows, he commits a minor offense of defilement.

「若佛子！常應二時頭陀，冬夏坐禪、結夏安居。常用楊枝澡豆、三衣瓶缽坐具錫杖、香爐漉水囊、手巾刀子、火燧鑷子、繩床、經律、佛像菩薩形像。而菩薩行頭陀時及遊方時，行來百里千里，此十八種物常隨其身。頭陀者從正月十五日至三月十五日，八月十五日至十月十五日。是二時中，此十八種物常隨其身如鳥二翼。若布薩日，新學菩薩半月半月布薩誦十重四十八輕戒。時於諸佛菩薩形像前，一人布薩即一人誦。若二人三人乃至百千人，亦一人誦。誦者高座，聽者下坐。各各披九條、七條、五條袈裟。結夏安居一一如法。若頭陀時，莫入難處，若國難惡王、土地高下草木深邃、師子虎狼水火風難、及以劫賊道路毒蛇，一切難處悉不得入。若頭陀行道乃至夏坐安居，是諸難處悉不得入。若故入者，犯輕垢罪。

"Disciples of the Buddha! You should always practice the ascetic discipline during two seasons, practice sitting meditation in winter and summer, and keep the summer retreat. Always use the following: willow twig, bathing powder, the three robes, water bottle and bowl, sitting cloth, staff, incense burner, water filter, hand towel, small knife, flint, tweezers, rope bed, sutras and vinaya, Buddha image and Bodhisattva image. When a Bodhisattva practices the ascetic discipline or travels about, going back and forth by hundreds or thousands of miles, these eighteen articles should always be with him. The ascetic discipline runs from the fifteenth day of the first month to the fifteenth day of the third month, and from the fifteenth day of the eighth month to the fifteenth day of the tenth month. During these two seasons, keep these eighteen articles with you always, like the two wings of a bird. On the posadha day, newly learning Bodhisattvas hold the posadha every half month, reciting the ten major and forty-eight minor precepts. At that time, before the images of the Buddhas and Bodhisattvas, if one person holds the posadha, one person recites. If it is two people, three people, or up to hundreds of thousands, still one person recites. The reciter sits on a high seat and the listeners sit below. Each wears a robe of nine, seven or five strips. The summer retreat must be kept in every detail according to the Dharma. During the ascetic discipline, do not enter difficult places: lands with national calamity or wicked kings, uneven ground, deep thickets, lions, tigers and wolves, calamities of water, fire and wind, as well as roads with bandits and venomous snakes; none of these difficult places may be entered. Whether practicing the ascetic discipline or sitting out the summer retreat, you must not enter these difficult places. If done deliberately, he commits a minor offense of defilement.

「若佛子！應如法次第坐。先受戒者在前坐，後受戒者在後坐，不問老少、比丘比丘尼、貴人、國王王子乃至黃門奴婢，皆應先受戒者在前坐，後受戒者次第而坐。莫如外道痴人，若老若少無前無後，坐無次第兵奴之法。我佛法中先者先坐、後者後坐。而菩薩不次第坐者，犯輕垢罪。

"Disciples of the Buddha! You should sit in order according to the Dharma. Those who received the precepts earlier sit in front, and those who received them later sit behind, without regard to age, whether bhikshu, bhikshuni, nobleman, king, prince, or even eunuch or servant; all should have those who received the precepts first sit in front and those who received them later sit in order behind. Do not be like foolish non-Buddhists, who, old or young, have no front or back and no order in sitting, like the rule among soldiers and slaves. In my Buddhist Dharma, those who came first sit first and those who came later sit later. A Bodhisattva who does not sit in order commits a minor offense of defilement.

「若佛子！常應教化一切眾生。建立僧房山林園田立作佛塔，冬夏安居坐禪處所，一切行道處皆應立之。而菩薩應為一切眾生講說大乘經律，若疾病國難賊難、父母兄弟和上阿闍梨亡滅之日，及三七日乃至七七日，亦應讀誦講說大乘經律，齋會求福行來治生。大火所燒、大水所㵱、黑風所吹船舫、江河大海羅剎之難，亦應讀誦講說此經律。乃至一切罪報三報七逆八難，杻械枷鎖繫縛其身，多婬多瞋多愚痴多疾病，皆應讀誦講說此經律。而新學菩薩若不爾者，犯輕垢罪。如是九戒，應當學，敬心奉持。梵壇品當說。」

"Disciples of the Buddha! You should always teach and transform all sentient beings. Build monks' dwellings, mountain and forest gardens and fields, erect stupas, and set up places for winter and summer retreat and sitting meditation; set up every place of practice of the Way. A Bodhisattva should lecture on the Mahayana sutras and vinaya for all sentient beings: in times of illness, national calamity or bandit calamity; on the days when parents, brothers, preceptors or acaryas have died, and on the twenty-first day and up to the forty-ninth day; and also at vegetarian assemblies seeking blessings and when going back and forth to earn a living. For ships burned by a great fire, swept away by a great flood or blown by a black wind, and in the perils of rakshasas in rivers and seas, one should also recite and lecture on these sutras and vinaya. Likewise for all sinful retribution, the three retributions, the seven rebellions and eight difficulties, when the body is bound with fetters, cangues and locks, and for those with much lust, much anger, much folly and much illness, all should recite and lecture on these sutras and vinaya. If a newly learning Bodhisattva does not do so, he commits a minor offense of defilement. These nine precepts should be studied and upheld with reverence. They will be spoken of in the chapter on the Brahma platform."

佛言：「佛子！與人受戒時，不得蕑擇。一切國王王子大臣百官、比丘比丘尼、信男信女婬男婬女、十八梵天、六慾天子、無根二根、黃門奴婢、一切鬼神盡得受戒。應教身所著袈裟，皆使壞色與道相應，皆染使青黃赤黑紫色一切染衣，乃至臥具盡以壞色，身所著衣一切染色。若一切國土中國人所著衣服，比丘皆應與其俗服有異。若欲受戒時，師應問言：『汝現身不作七逆罪耶？』菩薩法師不得與七逆人現身受戒。七逆者，出佛身血、殺父、殺母、殺和上、殺阿闍梨、破羯磨轉法輪僧、殺聖人。若具七遮，即現身不得戒，餘一切人盡得受戒。出家人法，不向國王禮拜、不向父母禮拜，六親不敬、鬼神不禮，但解師語。有百里千里來求法者，而菩薩法師以惡心而不即與授一切眾生戒者，犯輕垢罪。

The Buddha said: "Disciples of the Buddha! When giving the precepts to people, you must not be selective. Kings, princes, ministers, officials, bhikshus and bhikshunis, lay men and women of faith, lustful men and women, the eighteen Brahma heavens, the sons of the six desire heavens, those with no sexual organ or two organs, eunuchs, servants, and all ghosts and spirits can receive the precepts. You should teach them that the robes they wear are all to be dyed in muted colors that accord with the Way, dyed blue, yellow, red, black or purple; all dyed clothing, and even bedding, should be of muted colors, and all clothing on the body should be dyed. In every land, whatever the local people wear, bhikshus should be distinguished from the laity by their clothing. When someone is about to receive the precepts, the master should ask: 'Have you committed none of the seven rebellious offenses in this life?' A Bodhisattva Dharma master must not give the precepts in this life to those who have committed the seven rebellious offenses. The seven are: shedding the blood of a Buddha, killing one's father, killing one's mother, killing one's preceptor, killing one's acarya, disrupting the karma ceremonies and the Dharma-wheel-turning sangha, and killing a sage. If all seven obstructions are present, the person cannot obtain the precepts in this life; all others can receive them. The rule for those who have left home is not to bow to kings or to parents, not to show respect to the six kinds of relatives, and not to bow to ghosts and spirits, as long as they can understand the teacher's words. If someone comes from a hundred or a thousand miles away to seek the Dharma, and a Bodhisattva Dharma master, with an evil mind, does not immediately give the precepts to every sentient being, he commits a minor offense of defilement.

「若佛子！教化人起信心時，菩薩與他人作教誡法師者，見欲受戒人，應教請二師：和上、阿闍梨。二師應問言：『汝有七遮罪不？』若現身有七遮，師不應與受戒，無七遮者得受。若有犯十戒者，應教懺悔。在佛菩薩形像前，日夜六時誦十重四十八輕戒。苦到禮三世千佛得見好相，若一七日二三七日乃至一年，要見好相。好相者，佛來摩頂，見光見華種種異相，便得滅罪。若無好相，雖懺無益。是人現身亦不得戒，而得增受戒。若犯四十八輕戒者，對首懺罪滅，不同七遮。而教誡師於是法中一一好解。若不解大乘經律若輕若重是非之相，不解第一義諦習種性、長養性、不可壞性、道種性、正性，其中多少觀行出入十禪支一切行法，一一不得此法中意。而菩薩為利養故、為名聞故，惡求多求貪利弟子，而詐現解一切經律，為供養故，是自欺詐亦欺詐他人。故與人受戒者，犯輕垢罪。

"Disciples of the Buddha! When teaching others to give rise to faith, a Bodhisattva who acts as a preceptor-teacher for others, on seeing someone who wishes to receive the precepts, should teach him to request two masters: a preceptor and an acarya. The two masters should ask: 'Do you have the seven obstructions?' If he has the seven obstructions in this life, the master should not give him the precepts; if he has none of the seven, he may receive them. If one has violated the ten precepts, teach him to repent. Before the images of the Buddhas and Bodhisattvas, six times each day and night, he recites the ten major and forty-eight minor precepts. He bows earnestly to the thousand Buddhas of the three times and gains a good sign; whether after one seven-day period, two or three seven-day periods, or up to a year, he must see a good sign. Good signs are: the Buddha comes and touches the crown of his head, he sees light or flowers, or various other unusual signs; then his offenses are wiped out. If there is no good sign, though he repents it is of no benefit. Such a person also does not obtain the precepts in this life, but may take them again later. If one has violated the forty-eight minor precepts, repenting face to face with another wipes out the offense, unlike the seven obstructions. The instructing master must understand each of these teachings well. If he does not understand the Mahayana sutras and vinaya, whether light or grave, right or wrong, and does not understand the first truth of the highest meaning, the nature of practice, the nature of nurturing, the indestructible nature, the nature of the seeds of the Way and the right nature, nor the many aspects of contemplative practice, entering and leaving, the ten factors of dhyana and all the practices, he cannot get the meaning in any of these teachings. If a Bodhisattva, for the sake of gain or for the sake of fame, with evil seeking and much seeking, greedy for disciples' offerings, pretends to understand all the sutras and vinaya, and for the sake of offerings deceives himself and also deceives others, and for that reason gives the precepts to people, he commits a minor offense of defilement.

「若佛子！不得為利養故，於未受菩薩戒者前、若外道惡人前說此千佛大戒。邪見人前亦不得說，除國王餘一切不得說。是惡人輩不受佛戒，名為畜生。生生不見三寶，如木石無心，名為外道邪見人輩，木頭無異。而菩薩於是惡人前說七佛教戒者，犯輕垢罪。

"Disciples of the Buddha! You must not, for the sake of gain, speak of these great precepts of the thousand Buddhas before those who have not received the Bodhisattva precepts or before non-Buddhists and evil people. Nor may you speak of them before those of wrong views; except for kings, you must not speak of them to anyone. These evil people do not receive the Buddha's precepts and are called animals. Life after life they cannot see the Three Jewels, like wood and stone with no heart; they are called non-Buddhists of wrong views, and are no different from wood. A Bodhisattva who speaks of the precepts taught by the seven Buddhas before these evil people commits a minor offense of defilement.

「若佛子！信心出家受佛正戒，故起心毀犯聖戒者，不得受一切檀越供養，亦不得國王地上行，不得飲國王水，五千大鬼常遮其前。鬼言：『大賊。』若入房舍城邑宅中，鬼復常掃其腳跡。一切世人罵言：『佛法中賊。』一切眾生眼不欲見。犯戒之人，畜生無異、木頭無異。若毀正戒者，犯輕垢罪。

"Disciples of the Buddha! If, having left home with faith and received the Buddha's correct precepts, one deliberately sets one's mind on violating the sacred precepts, one must not accept any offerings from donors, must not walk on the king's land, and must not drink the king's water; five thousand great ghosts always block his way in front. The ghosts say: 'Great thief.' When he enters houses, cities or homes, the ghosts again always sweep away his footprints. All people of the world curse him: 'Thief within the Buddha's Dharma.' The eyes of all sentient beings do not want to see him. One who breaks the precepts is no different from an animal and no different from wood. If he destroys the correct precepts, he commits a minor offense of defilement.

「若佛子！常應一心受持讀誦大乘經律。剝皮為紙、刺血為墨、以髓為水、析骨為筆書寫佛戒。木皮榖紙絹素竹帛亦應悉書持。常以七寶無價香花一切雜寶，為箱囊盛經律卷。若不如法供養者，犯輕垢罪。

"Disciples of the Buddha! You should always, with one mind, receive, uphold, read and recite the Mahayana sutras and vinaya. Strip your skin to make paper, prick your blood to make ink, use marrow for water, split your bones to make a brush, and write out the Buddha's precepts. Tree bark, mulberry paper, white silk and bamboo and silk should also all be used for writing and upholding them. Always use the seven treasures, priceless incense and flowers, and all sorts of precious things to make boxes and bags to hold the scrolls of sutras and vinaya. If one does not make offerings in accord with the Dharma, he commits a minor offense of defilement.

「若佛子！常起大悲心。若入一切城邑舍宅，見一切眾生，應當唱言：『汝等眾生盡應受三歸十戒。』若見牛馬豬羊一切畜生，應心念口言：『汝是畜生，發菩提心。』而菩薩入一切處山林川野，皆使一切眾生發菩提心。是菩薩若不教化眾生者，犯輕垢罪。

"Disciples of the Buddha! You should always give rise to a heart of great compassion. When you enter any city, town or house and see any sentient beings, you should proclaim: 'All of you sentient beings should receive the three refuges and the ten precepts.' If you see cattle, horses, pigs, sheep and all other animals, you should think in your heart and say with your mouth: 'You are animals; you must arouse the mind of bodhi.' A Bodhisattva entering any mountain, forest, river or field should cause all sentient beings to arouse the mind of bodhi. If this Bodhisattva does not teach and transform sentient beings, he commits a minor offense of defilement.

「若佛子！常行教化起大悲心。入檀越貴人家，一切眾中不得立為白衣說法，應白衣眾前高座上坐。法師比丘不得地立為四眾說法。若說法時，法師高座香花供養，四眾聽者下坐。如孝順父母敬順師教，如事火婆羅門。其說法者若不如法，犯輕垢罪。

"Disciples of the Buddha! Always carry out teaching and give rise to a heart of great compassion. When entering the homes of donors and nobles, in any assembly you must not stand to teach the Dharma to laypeople; you should sit on a high seat before the lay assembly. A Dharma master and bhikshu must not stand on the ground to teach the Dharma to the fourfold assembly. When teaching the Dharma, the master sits on a high seat with offerings of incense and flowers, and the fourfold assembly of listeners sits below, as if being dutiful to their parents and respectful toward their teacher's instruction, like Brahmins who serve the fire. If the one teaching does not act in accord with the Dharma, he commits a minor offense of defilement.

「若佛子！皆以信心受佛戒者，若國王太子百官四部弟子，自恃高貴破滅佛法戒律，明作製法制我四部弟子，不聽出家行道，亦復不聽造立形像佛塔經律，立統制眾，安籍記僧；比丘菩薩地立，白衣高座；廣行非法，如兵奴事主，而菩薩應受一切人供養，而反為官走使，非法非律。若國王百官好心受佛戒者，莫作是破三寶之罪。而故作破法者，犯輕垢罪。

"Disciples of the Buddha! All who have received the Buddha's precepts in faith: if kings, crown princes, officials and disciples of the four groups, relying on their high rank, destroy the Buddha's Dharma and precepts, openly make laws and regulations to restrain my fourfold disciples, do not permit them to leave home and practice the Way, do not permit the making of images, stupas, sutras and vinaya, set up controls to govern the sangha, and register monks in rolls; so that bhikshu Bodhisattvas stand on the ground while laypeople sit on high seats; widely promote what is not the Dharma, like soldiers and slaves serving a master. Yet a Bodhisattva should receive offerings from all people, and instead is made to run errands and serve the government, which is neither the Dharma nor the vinaya. If kings and officials have in good faith received the Buddha's precepts, they should not commit such offenses of destroying the Three Jewels. But if one deliberately commits acts destroying the Dharma, he commits a minor offense of defilement.

「若佛子！以好心出家，而為名聞利養，於國王百官前說七佛戒，橫與比丘比丘尼菩薩弟子作繫縛事，如師子身中蟲自食師子肉，非外道天魔能破。若受佛戒者，應護佛戒如念一子、如事父母。而菩薩聞外道惡人以惡言謗佛戒時，如三百鉾刺心，千刀萬杖打拍其身等無有異。寧自入地獄經百劫，而不用一聞惡言破佛戒之聲，而況自破佛戒。教人破法因緣，亦無孝順之心。若故作者，犯輕垢罪。如是九戒，應當學，敬心奉持。」

"Disciples of the Buddha! If one has left home with good intentions but, for the sake of fame and gain, speaks of the seven Buddhas' precepts before kings and officials, and rashly imposes all kinds of binding matters on bhikshus, bhikshunis and Bodhisattva disciples, he is like the worms in a lion's body that themselves eat the lion's flesh; it is not something non-Buddhists or heavenly demons can destroy. One who has received the Buddha's precepts should guard and uphold them as one cherishes an only child and serves one's parents. When a Bodhisattva hears non-Buddhists or evil people slander the Buddha's precepts with evil words, it is as though three hundred spears pierced his heart, and no different from a thousand knives and ten thousand staves beating his body. He would rather enter hell himself for a hundred kalpas than hear a single evil word that destroys the Buddha's precepts, let alone destroy the Buddha's precepts himself. One who teaches others to destroy the Dharma, by that cause, has no dutiful heart either. If done deliberately, he commits a minor offense of defilement. These nine precepts should be studied and upheld with reverence."

「諸佛子！是四十八輕戒！汝等受持。過去諸菩薩已誦、未來諸菩薩當誦、現在諸菩薩今誦。諸佛子諦聽！此十重、四十八輕戒，三世諸佛已誦、當誦、今誦，我今亦如是誦。汝等一切大眾，若國王王子百官、比丘比丘尼、信男信女，受持菩薩戒者，應受持讀誦解說書寫佛性常住戒卷，流通三世一切眾生化化不絕。得見千佛佛佛授手，世世不墮惡道八難，常生人道天中。我今在此樹下，略開七佛法戒。汝等當一心學波羅提木叉，歡喜奉行。如無相天王品勸學中一一廣明。」三千學士時坐聽者，聞佛自誦，心心頂戴喜躍受持。

"Disciples of the Buddha! These are the forty-eight minor precepts! Uphold them. The Bodhisattvas of the past have already recited them, the Bodhisattvas of the future will recite them, and the Bodhisattvas of the present now recite them. Disciples of the Buddha, listen carefully! These ten major and forty-eight minor precepts have been recited, will be recited and are now recited by the Buddhas of the three times, and I now recite them likewise. All of you in this great assembly, whether kings, princes, officials, bhikshus and bhikshunis, or lay men and women of faith, who uphold the Bodhisattva precepts, should receive, uphold, read, recite, explain and write out this scroll of the precepts of the ever-abiding Buddha-nature, circulating it through the three times so that sentient beings are transformed without end. You will be able to see the thousand Buddhas, each Buddha placing a hand upon you, and in life after life will not fall into the evil paths or the eight difficulties, but will always be born among humans and in the heavens. Now, beneath this tree, I have briefly opened the Dharma precepts of the seven Buddhas. You should, with one mind, study the pratimoksha and practice it joyfully. As is explained at length, one by one, in the exhortation to study in the chapter of the Heavenly King of No-Characteristics." The three thousand scholars sitting and listening at that time, hearing the Buddha himself recite, bore it upon their heads in every thought, and joyfully leapt up and received and upheld it.

爾時釋迦牟尼佛，說上蓮花臺藏世界盧舍那佛心地法門品中十無盡戒法品竟。千百億釋迦亦如是說，從摩醯首羅天王宮至此道樹十住處說法品，為一切菩薩、不可說大眾受持讀誦解說其義亦如是。千百億世界蓮花藏世界、微塵世界，一切佛心藏、地藏、戒藏、無量行願藏、因果佛性常住藏，如如一切佛說無量一切法藏竟。千百億世界中，一切眾生受持，歡喜奉行，若廣開心地相相。如佛花光王品中說。

At that time Sakyamuni Buddha finished speaking the chapter on the ten inexhaustible precepts within the chapter on the Mind-Ground Dharma Gate of Vairocana Buddha in the Lotus Platform Treasury World above. The hundreds of millions of Sakyamunis spoke likewise; in the chapters preached at the ten dwelling places, from the palace of the Heavenly King Mahesvara to this Bodhi tree, for all Bodhisattvas and for the inexpressibly great assembly to receive, uphold, read, recite and explain their meaning, it was just the same. In the hundreds of millions of worlds, the Lotus Treasury world and the dust-mote worlds, the treasury of all the Buddhas' minds, the treasury of the ground, the treasury of precepts, the treasury of immeasurable practices and vows, and the ever-abiding treasury of cause and effect and Buddha-nature: thus, the immeasurable treasury of all Dharmas spoken by all Buddhas as they are, was completed. All sentient beings in the hundreds of millions of worlds received and upheld it and joyfully practiced it; if one wishes to explain at length the various aspects of the mind-ground, they are as told in the Chapter of King Buddha Flower Light.

明人忍慧強，能持如是法，

The wise, strong in forbearance and wisdom, can hold to this Dharma,

未成佛道間，安獲五種利：

and, until they attain the Buddha Way, peacefully gain five benefits:

一者十方佛，愍念常守護；

First, the Buddhas of the ten directions take pity and remember them, and always guard them;

二者命終時，正見心歡喜；

Second, at the end of life, right view is in the mind and joy is in the heart;

三者生生處，為諸菩薩友；

Third, in every place of birth, they have Bodhisattvas as friends;

四者功德聚，戒度悉成就；

Fourth, merit accumulates, and the perfection of the precepts is fulfilled;

五者今後世，性戒福慧滿。

Fifth, in this life and the next, the precepts of nature, blessings and wisdom are complete.

此是佛行處，智者善思量，

This is where the Buddha has walked; the wise should ponder it well.

計我著相者，不能信是法。

Those who cling to a self and are attached to appearances cannot believe this Dharma.

滅盡取證者，亦非下種處，

Those who extinguish all suffering and seek only their own realization are also not a place to sow the seed,

欲長菩提苗，光明照世間，

if one wishes the sprout of bodhi to grow and its light to shine upon the world,

應當靜觀察，諸法真實相。

one should quietly observe the true aspect of all Dharmas.

不生亦不滅，不常復不斷，

Neither arising nor ceasing, neither permanent nor cut off,

不一亦不異，不來亦不去，

neither one nor different, neither coming nor going,

如是一心中，方便勤莊嚴。

in this way, within a single mind, diligently adorn with skillful means.

菩薩所應作，應當次第學，

What a Bodhisattva should do, he should study in order,

於學於無學，勿生分別想，

and toward the learner and the one beyond learning, he should not give rise to thoughts of distinction.

是名第一道，亦名摩訶衍。

This is called the first path, and it is also called the Mahayana (the Great Vehicle).

一切戲論處，悉由是處滅，

All places of idle discussion are extinguished here,

諸佛薩婆若，悉由是處出，

and the sarvajna of the Buddhas arises from here,

是故諸佛子，宜發大勇猛，

therefore, disciples of the Buddha, you should give rise to great courage,

於諸佛淨戒，護持如明珠。

and toward the pure precepts of the Buddhas, guard them as you would a bright pearl.

過去諸菩薩，已於是中學，

The Bodhisattvas of the past have already studied here,

未來者當學，現在者今學，

those of the future will study, and those of the present now study,

此是佛行處，聖主所稱歎。

this is where the Buddha has walked, and what the holy Lord praised.

我已隨順說，福德無量聚，

Having already spoken accordingly, immeasurable blessings and virtue are gathered,

迴以施眾生，共向一切智，

and I turn them toward sentient beings, so that together we may head toward all-knowing wisdom,

願聞是法者，疾得成佛道。

may those who hear this Dharma swiftly attain the Buddha Way.