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T1484 The Brahmā’s Net Sutra

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THE BRAHMĀ’S NET SUTRA

Front Matters

BDK English Tripiṭaka Series THE BRAHMĀ'S NET SUTRA

(Taishō Volume 24, Number 1484) Translated by A. Charles Muller and

Kenneth K. Tanaka BDK America, Inc. 2017

Copyright © 2017 by Bukkyo Dendo Kyokai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2017

ISBN: 978-1-886439-65-8

Library of Congress Catalog Card Number: 2017949840 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

Editorial Foreword

In the long history of Buddhist transmission throughout East Asia, translations of Buddhist texts were often carried out as national projects supported and funded by emperors and political leaders. The BDK English Tripiṭaka project, on the other hand, began as a result of the dream and commitment of one man. In January 1982 Dr. NUMATA Yehan, founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), initiated the monumental task of translating the complete Taishō shinshū daizōkyō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee included the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei, (late) URYŪZU Ryūshin, and YUYAMAAkira. Assistant members of the Committee were as follows: KANAZAWAAtsushi, WATANABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Committee selected one hundred and thirty-nine texts for the First Series of the project, estimated to be one hundred printed volumes in all. The texts selected were not limited to those originally written in India but also included works composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Given the huge scope of this project, accomplishing the English translations of all the Chinese and Japanese texts in the Taishō canon may take as long as one hundred years or more. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue until completion, even after all the present members have passed away.

vii

Publisher’s Foreword

Editorial Foreword

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven. He entrusted his son, Mr. NUMATA Toshihide with the continuation and completion of the English Tripiṭaka project. Mr. Numata served for twenty-three years, leading the project forward with enormous progress before his sudden passing on February 16, 2017, at the age of eighty-four. The Committee previously lost its able and devoted first Chairperson, Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. In October 1995 the Committee elected Professor MAYEDA Sengaku (then Vice President of Musashino Women's College) as Chairperson, and upon the retirement of Professor Mayeda in July 2016, the torch was passed to me to serve as the third Chairperson. Despite these losses and changes we, the Editorial Committee members, have renewed our determination to carry out the noble ideals set by Dr. NUMATA. Present members of the Committee are Kenneth K. Tanaka (Chairperson), MAYEDA Sengaku, ICHISHIMA Shōshin, ISHIGAMI Zennō, KATSURA Shōryū, NARA Yasuaki, SAITŌAkira, SHIMODA Masahiro, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the translated texts. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged with Bukkyō Dendō Kyōkai America, Inc. (BDK America), and BDK America continues to oversee the publication side of the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo.

At the time of this writing, in February 2017, the project has completed about sixty percent of the seven thousand one hundred and eighty-five Taishō pages of texts selected for the First Series. Much work still lies ahead of us but we are committed to the completion of the remaining texts in order to realize the grand vision of Dr. Numata, shared by Mr. Numata and Professor Hanayama, to make the Buddhist canon more readily accessible to the English-speaking world. Kenneth K.Tanaka

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

Publisher's Foreword

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Moraga, California, are dedicated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate the Buddhist teachings throughout the world. The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae.

In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Managing Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, Director of the BDK English Tripiṭaka Project.

A. Charles Muller

Chairperson

Publication Committee

A Message on the Publication of the English Tripiṭaka NUMATA Yehan v

Editorial Foreword Kenneth K. Tanaka vii Publisher's Foreword A. Charles Muller ix Translators' Introduction A. Charles Muller and Kenneth K. Tanaka xvii The Brahmā's Net Sutra Fascicle 1. Exposition of the Brahmā' s Net Sutra

[Preface] 3

Preface to the Brahmā' s Net Sutraby Śramaṇa Sengzhao 3 The Forty Stages 4

[Convocation] 4

Ten Departures for the Destination 6 Ten Nourishing Mental States 6 Ten Adamantine Mental States 6 Ten Grounds 7

The Ten Departures toward the Destination 8 1. The Mental State of Detachment 8 2. The Mental State of Morality 8 3. The Mental State of Patience 9 4. The Mental State of Zeal 9 5. The Mental State of Concentration 10 6. The Mental State of Insight 10 7. The Mental State of Making Vows 11 8. The Mental State of Guarding 11 9. The Mental State of Joy 12 10. The Summit Mental State 12 xi

Contents

The Ten Nourishing Mental States 1. The Mental State of Kindness 13 13

2. The Mental State of Pity 3. The Mental State of Joy 4. The Mental State of Nonattachment 13 14

5. The Mental State of Giving 6. The Mental State of Caring Speech 7. The Mental State of Beneficence 15 15

8. The Mental State of Sameness 16 9. The Mental State of Concentration 16 10. The Mental State of Insight The Ten Adamantine Mental States 16 17

1. The Mental State of Faith 17 2. The Mental State of Mindfulness 18 3. The Profound Mental State 18 4. The Mental State of Penetrating Illumination 5. The Direct Mental State 18 19

6. The Mental State of Nonretrogression 7. The Mental State of the Great Vehicle 19 19

8. The Markless Mental State 20 9. The Mental State of Wisdom 20 10. The Indestructible Mental State 21 The Ten Grounds 21

1. The Ground of the Equality of the Essence 2. The Ground of the Skillful Wisdom of the Essence 21 23

3. The Ground of the Luminosity of the Essence 4. The Ground of the Knowability of the Essence 5. The Ground of the Wisdom-illumination of the Essence 25 26

6. The Ground of the Floral Radiance of the Essence 29 7. The Ground of the Completion of the Essential Nature 8. The Ground of the Buddha's Roar of the Essential Nature 31 32

9. The Ground of the Flower Ornamentation of the Essence 34 10. The Ground of Entry into the Buddha Realm of the Essential Nature 35 xii

Contents

Fascicle 2. The Precepts

Preface to the Bodhisattva Precepts of the Brahmā' s Net Sutra 37

Invocation 38

The Teaching Transmitted to the Transformation-body Buddhas 38 Repayment of Kindness and a Separate Iteration of the Teaching 39 The Exhortation 40

The Bodhisattva Precepts 41

The Transmission and Remembrance of the Founding Teacher 41 Preface to the Formation of the Precepts 42 Interlocutor's Preface 42

The Preface of the World-honored One 42 The Preface of the Preceptor 42 The Dharma Preface 43

The Preface for the Disciples 43 The Main Sermon 43

Introduction of the Exhortation to Uphold 43 The Ten Grave Precepts 44

1. Prohibition of Killing for Pleasure 44 2. Prohibition of Stealing Others' Property 44 3. Prohibition of the Heartless Pursuit of Lust 44 4. Prohibition of Intentional Lying 45 5. Prohibition of the Sale of Alcohol 45 6. Prohibition of Speaking of the Faults of Others 45 7. Prohibition of Praising Oneself and Disparaging Others 46 8. Prohibition of Parsimony and Abuse of Others 46 9. Prohibition of Holding Resentments and Not Accepting Apologies 46 10. Prohibition of Denigration of the Three Treasures 47 Conclusion 47

The Minor Precepts 48

Division of Ten Precepts 48

Precepts Concerning the Guarding of One's Own Thoughts 1. Do Not Show Disrespect to Senior Teachers 2. Do Not Drink Alcohol 48 48

xiii

Contents

Protecting Other's Mental Functions 3. Do Not Eat Meat 4. Do Not Eat the Five Pungent Roots 5. Do Not Fail to Encourage Others to Repent 49 49

Reversing and Cultivating the Buddha-dharma 6. Do Not Fail to Request Instruction in the Dharma from Visiting Teachers 50

7. Do Not Miss a Chance to Attend Dharma Lectures 50 8. Do Not Abandon the Great Vehicle and Regress to the Lesser Vehicle 50

Saving and Protecting Sentient Beings 9. Do Not Fail to Care for the Ill 10. Do Not Amass Weapons 51 51

Division of Ten Precepts 51 Guarding One's Own Virtue

11. Do Not Serve as a Negotiator for the Military 52 12. Do Not Get Involved in Trade and Business that Causes Trouble for Others 52 13. Do Not Make Groundless Accusations 14. Do Not Harm Living Beings by Setting Fires 52 52

Bringing Others into the Fold and Protecting Them 15. Do Not Teach Non-Buddhist Doctrines 53 16. Do Not be Parsimonious with Offering Material Wealth or the Dharma 53

17. Do Not Seek to Gain Political Influence 18. Do Not Pretend to Be An Accomplished Teacher 19. Do Not Get Involved in Treachery 20. Do Not Fail to Help Both the Living and the Deceased 54 54

Division of Ten Precepts 55 The Shared Cultivation of the Three Karmic Activities 21. Do Not Be Intolerant of Wrongs Done by Others 22. Do Not Arrogantly Despise Your Dharma Teacher 23. Do Not Despise Beginning Practitioners 56 56

Practicing with Those Who Hold the Same Vows 24. Do Not Fear the Superior and Follow the Inferior 58 xiv

Contents

Properly Maintaining the Sangha 25. Do Not Fail to Properly Fulfill Administrative Duties 26. Do Not Receive Guests Improperly 27. Do Not Accept Personal Invitations 28. Do Not Extend Personal Invitations to Monks 58 58

Harmonizing and Polishing the Precepts 29. Do Not Engage in Improper Livelihood 30. Do Not Hurt People While Feigning Intimacy with Them 60 60

Division of Nine Precepts 60 Making Proper Donations 31. Do Not Be Lax in Rescuing Vulnerable Articles and People from Harm 61

Not Doing As One Pleases 32. Do Not Deviously Confiscate Others' Property 61 Avoiding Harmful Influences 33. Do Not Pass Your Time in Idleness 62 Advancing in the True Vehicle 34. Do Not Abandon the Aspiration for Enlightenment 62 Not Avoiding Making Vows 35. Do Not Fail to Make Vows 63 Making Vows

36. Do Not Fail to Initiate Vows on Your Own 63 Avoiding Danger

37. Do Not Intentionally Go to Dangerous Places 65 Not Creating Confusion

38. Do Not Take Your Place Out of Order 66 Profit and Happiness

39. Do Not Pursue Personal Gain Division of Nine Precepts 67 Using Moral Discipline to Gather [Believers] 66 67

Gathering in People of Various Capacities 40. Do Not Err in Terms of Who Can Be Taught 67 Separating Out Wrong Situations 41. Do Not Seek Disciples for the Wrong Reasons 68 xv

Translators’ Introduction

Contents

Guarding the External 42. Do Not Give the Precepts to Unsuitable People 70 Guarding the Internal 43. Do Not Intenionally Break the Holy Precepts 70 Showing Respect 44. Do Not Fail to Revere the Sutras and Vinayas 71 Teaching By Means of Compassion Being Proactive 71 45. Do Not Fail to Teach Sentient Beings 71 Teaching Others 46. Do Not Preach the Dharma Using Improper Protocol 71 Warding Off Evil 47. Do Not Establish Systems that Undermine the Dharma 72 Maintaining Orthodoxy 48. Do Not Undermine the Dharma from Within General Conclusion 73 Dissemination Section 74 Concluding Exhortation for Faithful Practice 73 74

Notes 77

Glossary 81

Bibliography 87 Index 89

A List of the Volumes of the BDK English Tripiṭaka (First Series) 101 xvi

Translators' Introduction

Origins of the Sutra: Its Structure

and Content

The Brahmā'

s Net Sutra(Ch. Fanwang jing,Taishō 1484), a relatively short work of only two fascicles, plays an important niche role in the development of East Asian Mahayana Buddhism: it is the primary extant vinaya text that articulates a set of precepts from a Mahayana perspective, which takes its main audience to be "bodhisattva practitioners,

" mainly householders who remain

engaged with society rather than becoming renunciant monks or nuns. Before the appearance of this text the monastic rules and regulations in East Asian Buddhism were defined fully by the "Hinayana" vinaya, most importantly the Four-part Vinaya(Sifen lü,Taishō 1428) associated with the Dharmaguptaka school in India. Once the Brahmā'

s Net Sutramade its appearance, the practices

of the precepts in many East Asian schools diversified and certain groups of practitioners took up one or the other set of precepts, often utilizing both. The study of vinaya materials is of great importance in Buddhist studies, and not simply because these works define the code of behavior for monks, nuns, and laypeople. They also provide, in a way seen in almost no other genre in the Buddhist canon, a snapshot of the historical realities of society in given periods of Buddhist history, especially revealing how Buddhist practitioners, both lay and monastic, interacted with their societies. The vinayas, and especially the discourse seen in this sutra, show monastic and lay Buddhist practitioners engaged at every level of society, from top to bottom. Buddhist practitioners were involved in military affairs, political intrigues, matchmaking, and every other sort of "mundane" social activity. The vinaya texts reveal how the Buddhist community in a certain age judged and dealt with such matters. Presenting the Brahmā'

s Net Sutrasolely as a vinaya work, however, continues

an imbalanced view of the sutra that has been repeated since at least the Sui dynasty (581-618 C.E.). In fact only the second half of the sutra is a vinaya text. xvii

Translator's Introduction

The Brahmā'

s Net Sutrawas written in two fascicles, each radically different in structure, content, theme, grammar, etc., from the other. Because of the extent of these differences many modern scholars consider that the two fascicles were originally two separate works. 1 The first fascicle discusses the forty Mahayana stages: the ten departures toward the destination, the ten nourishing mental states, the ten adamantine mental states, and the ten bodhisattva grounds. This fascicle is written in a markedly rough, largely ungrammatical quality of classical Chinese prose that is almost impenetrable in certain places. In fact, if not for the commentary by Daehyeon, on which we relied extensively in the process of preparing this translation, many sections may have been adjudged as being wholly unintelligible. Regarding the significance of the Brahmā'

s Net Sutraamong the apocryphal

texts that deal with the forty stages, other texts compiled during roughly the same era, such as the Pusa yingluo benye jing(Taishō 1485), included better-organized and more comprehensive discussions of these stages. We can assume that the combination of the difficulty of the first fascicle and the availability of better articulations of the forty stages elsewhere, along with the fact that the Buddhist sangha was mostly far more interested in the precepts section, led to the first fascicle of the Brahmā' s Net Sutrabeing largely ignored by both classical commentators and modern scholars. The most important East Asian classical commentators, including such major scholiasts as Zhiyi (538-597), in the Tiantai pusajie shu (Taishō 1812) and the Pusajie yishu(Taishō 1811) coauthored with Zhanding; Wonhyo (617-686), in the Beommanggyeong bosal gyebon sagi (Hanguk bulgyo jeonseo[Collected Works of Korean Buddhism] 1.586-604); and Fazang (643-712), in the Fanwangjing pusa jieben shu(Taishō 1813), ignored the first fascicle and commented only on the second. Modern translations and studies of the sutra also invariably leave out the first fascicle, usually not even mentioning its existence. The lone notable exception is the full commentary on the text by the Silla scholiast Daehyeon mentioned above, the Beommanggyeong gojeokgi(Taishō 1815). 2

The second fascicle of the Brahmā'

s Net Sutraexplains the ten grave precepts

and the forty-eight minor precepts. These came to be referred to as the "bodhisattva precepts, " the "great Brahmā'

s Netprecepts,

" the "buddha precepts,

" and

so forth. The second fascicle has been especially esteemed, studied, and circulated separately for more than a millennium as the scriptural authority for the Mahayana bodhisattva precepts, under such titles as the Bodhisattva Vinaya Sutra,the Bodhisattva Prātimokṣa,the Brahmā'

s Net Prātimokṣa,and so forth. Circulated

xviii

Translator's Introduction

as a separate text with these titles and commented on hundreds of times, it became the major textual source for the Mahayana vinaya and was very popular and influential in East Asia.

While the Brahmā'

s Net Sutrais known by various titles, the one given in

the Taishō Shinshū Daizōkyō (derived from the title in the Goryeo Tripiṭaka) is Brahmā'

s Net Sutra: The Mind-ground Dharma Gate Taught by Vairocana Buddha, Chapter Ten, in Two Fascicles.The canonical story behind this sutra is that it was originally a massive work of one hundred and twenty fascicles, of which the Trepiṭaka Kumārajīva at the very end separately translated only the tenth chapter, the "Chapter on the Dharma Gate of the Bodhisattva's Stages of Practice.

" According to modern research, however, this text is not considered to be a translation by Kumārajīva of a chapter from a larger text but instead a work composed in China around 420, based on various Mahayana and Hinayana vinaya writings available at that time and including extensive discussion of indigenous Chinese moral concepts such as filial piety, etc. Some scholars believe that while traditional Chinese moral thought can be seen in the text, it is nonetheless originally an Indian text that was transmitted to China and further emended there. Whatever positions one might hold in this debate, there is no doubt that the text is based in the same matrix as the mainstream Mahayana thought of the Flower Ornament Sutra(Huayan jing, Taishō 278), the Nirvana Sutra(Niepan jing, Taishō 374), and the Sutra for Humane Kings(Renwang jing, Taishō 245). In fact, the extent to which the Brahmā'

s Net Sutrais in agreement with the

Huayan jingis so pronounced that it is even regarded as the "concluding sutra" of the Flower Ornament Sutra.

The authority of the Mahayana precepts came to be widely accepted in China, Korea, and Japan. Especially in Japan, Saichō (767-822) used the Brahmā' s

Netprecepts to integrate the vinaya trends at the time when Mahayana and Hinayana precepts were being used concurrently, and took these as the scriptural basis for the notion of a person who would practice the perfect and sudden precepts as a way of becoming a "Mahayana bhikṣu. "

In China, de facto Tiantai founder Zhiyi wrote the two-fascicle Pusajie yishu as a commentary on the Brahmā'

s Netprecepts, drawing much attention to the

text. Later Fazang, in composing his six-fascicle Fanwangjing pusa jieben shu, led the way for a proliferation of commentaries on the text. From these kinds of initial studies, this text did not merely eclipse the canonical vinayas that had xix

Translator's Introduction

preceded it but broadly embraced and reflected the conditions and demands of the society and sangha of the age. The Brahmā'

s Net Sutrathus became a finely

tuned canonical resource and the primary authority for the Mahayana moral code. Based on this text's far-reaching influence, research on the Hinayana canon began to decline in importance from the time of the Tang dynasty (618-907) in China; in Silla, from the time of unification (668), interest in Hinayana texts also began to fade. On the other hand, with the Brahmā'

s Netprecepts as a basis,

the Mahayana bodhisattva precepts took center stage as a subject of research and foundation for practice. In addition, the Brahmā'

s Net Sutraattracted considerable attention from scholars in Silla from schools other than the Vinaya tradition, who conducted their own extensive studies and published various commentaries, tables, indices, and extracts of the text. The Development of the

Mahayana Vinaya

The Mahayana vinaya came to the fore as an alternative to the Hinayana vinaya, most importantly the Four-part Vinayaof the Dharmaguptaka school, which had served as the basic framework for the vinaya for most East Asian schools up to that point. The emphasis in the Brahmā'

s Net Sutraturns to the development

of a set of rules applicable for householders, providing guidelines for their modes of interaction with society in a more realistic way, which the monastically oriented set of rules in the old vinaya did not provide. The old vinaya had just five principles for laypeople; the Mahayana vinaya provided ten grave precepts and forty-eight minor precepts.

As compared with the ten basic Hinayana precepts for monks and nuns, the ten grave Mahayana precepts tend to focus more on the intentionality of the act (such as killing, stealing, lying, etc.), or the doer's enjoyment of the act, rather than the mere commission of the act itself. The precept regarding alcohol is concerned with its sale rather than its consumption. The precept against debauchery is defined to a great extent from the perspective of the degree to which one is taking advantage of another person through holding a position of greater power and so forth, rather than mere sexual indulgence. The precept regarding stealing discusses complicated issues of ownership, since the precept deals not only with monks but also with laypeople, who as part of everyday society must own and handle various kinds of property in various ways.

Translator's Introduction

There is also a major new transition in regard to the reception of the precepts. While the ordination ceremony for the Hinayana precepts is clearly set and requires a specific number of officiants and witnesses, the Mahayana precepts, in order to address a situation in which there may be no or limited access to a qualified preceptor, can be obtained through the practitioner's having a vision of the Buddha in the process of extended periods of repentance. Various lengths of time are allowed for a layperson to obtain this requisite vision, with optional means provided in the event of a lack of success in obtaining it. 3 The forty-eight

minor precepts have the flavor of ad hoc determinations dealing with various situations in the relations between monks, laypeople/donors, and the ruling class. In the sutra itself, neither the ten grave precepts nor the forty-eight precepts have actual designatory labels attached. Thus, lists of labels or names for the ten and forty-eight precepts have traditionally been adopted from one of the major commentaries on the sutra. We have followed suit here and have adapted the section labels prepared by Daehyeon in his commentary, since his system of labels has been traditionally regarded as providing the most precise characterizations of the contents of each section. xxi

THE BRAHMĀ'S NET SUTRA

Fascicle One

Exposition of the

Brahmā's Net Sutra

[Preface]

The doctrinal roots of our tradition are profound and the principle is not easily fathomed—therefore we subtly investigate the realm of the abstruse source. The myriad practices arise from the abode of deep faith—therefore the Indian Dharma master Kumārajīva recited and memorized this chapter, regarding it as the apex of the mind. This scripture originally consisted of one-hundred and twenty scrolls in sixty-one chapters. When Kumārajīva first entered the Great Method he harmonized the heterodoxy at Kapilavastu. In the third year of Hong Shi (402) the genuine wind was fanned in the east, and the Qin ruler Yao Xing enlightened all the kings to their profound mind of the great Dharma. At Caotang Temple three thousand scholars worked together with Kumārajīva, translating more than fifty Hinayana and Mahayana texts, leaving the Brahmā'

s Net Sutrato be recited last. At that time [Dao]rong and [Dao]ying, along with three hundred others, simultaneously received the ten bodhisattva precepts. How could such benefits have been limited to that moment in time? Instead they were transmitted for many eons to come. Therefore, together with Daorong [Kumārajīva] separately published this mind-ground chapter. At that time more than three hundred people chanted this single chapter, and for this reason this book, arranged into eighty-one sections, was transmitted to later generations for memorization, recitation, and mutual instruction. It was entrusted to later scholars, noble people who loved the Way, with the wish that the Brahmā'

s Net Sutrawould not disappear in future ages, when

people will share in the vision of the dragon-flower.

Preface to the Brahmā's Net Sutra

by Śramaṇa Sengzhao

The Brahmā'

s Net Sutrais truly the profound doctrinal source for the myriad teachings, providing the essential points for all the sutras. It provides the true 3

997a

The Forty Stages

997b

The Brahmā's Net Sutra

framework for the Great Sage to enlighten beings, the correct path for practitioners to climb the stairway. Therefore, even though the expedient lessons of the Tathāgata are beyond measure, of the main themes [of Mahayana discourse] there are none that do not take guidance from the instructions in this sutra. Therefore, the Qin ruler, in order to enlighten all those within the kingdom, focused attention on scattered superficialities. Even though the text authoritatively discourses on all matters within the four seas, its main theme is the deeply profound. Even if a gale were to overwhelm the eight borders of the kingdom, one may quiet one's mind beyond the world. Therefore, in the third year of Hong Shi, a strong wind fanned the East. At that time [the Qin emperor] invited the Indian Dharma master Kumārajīva to stay at Caodong Temple in Chang'an. Together with more than three thousand monks with proper academic training, he held the Sanskrit texts in his hand, dictated his translation and explication, and completed more than fifty works. All that remained was the Brahmā' s

Net Sutrain one hundred and twenty rolls and sixty-one chapters. Among these chapters, the tenth chapter,

"On the Mind-ground of the Bodhisattvas,

focused on articulating the stages of bodhisattva practice. At that time, Daorong and Daoying, along with three hundred or so others, received the bodhisattva precepts. Each of them recited this chapter, regarding it as the apex of the mind. The purposes of teacher and students were unified; [the monks] respectfully copied down this single chapter in eighty-one sections and spread it throughout the world in the hope of causing people to treasure bodhi.Since this is pursued by awakening to the principle, they wished for those in later generations to hear [this sutra,] as they had. The Forty Stages

[Convocation]

Śākyamuni Buddha, residing in the state of the fourth concentration (dhyāna) in the royal palace of Mahêśvara, together with innumerable Brahmā kings and inexplicable, untold multitudes of bodhisattvas, expounded the chapter of the Dharma gate of the mind-ground as explained by Vairocana Buddha in the world of the lotus flower platform store. At that time the body of Śākyamuni emitted the radiance of wisdom, which illuminated from the heavenly palaces to the worlds of the lotus flower platform store. All the sentient beings in all of the worlds, seeing each other, 4

Fascicle One

were overcome with joy, but as they were unable to know the causes and conditions of this illumination, they all had thoughts of doubt. Countless celestial beings also gave rise to doubt.

Then, from within the assembly, the bodhisattva Mysterious Penetration Flower Radiance King arose from the samādhiof great brilliant flower radiance and, through the buddhas' supernormal power, emitted an adamantine white cloud-colored light that illuminated all the worlds. All the bodhisattvas from these worlds gathered at the assembly, and with a single mind [but speaking with] different mouths, they asked,

"What are the characteristics

of these lights?"

Śākyamuni then lifted the great assembly from this world, returning to the world of the lotus flower platform store, where amid a palace with hundreds of billions of rays of red-tinged adamant they saw Vairocana Buddha. A million lotus flowers vividly shone from above his seat. Then Śākyamuni and the members of the great assembly simultaneously bowed in reverence at the feet of Vairocana Buddha. Śākyamuni said: By what causes and conditions can all of the sentient beings who live in the land and the air in this world achieve completion of the bodhisattva's path of the ten grounds? What are the characteristics of the attainment of buddhahood in the future?

This is as in the "Chapter on the Original Source of Buddha-nature, "

which extensively inquires about the seeds of all bodhisattvas. At that time Vairocana Buddha, greatly elated, manifested the samādhi of space-penetrating illumination of the eternally abiding Dharma body, which is the essential nature and original source of becoming a buddha, displaying it to the great multitude. Sons of the Buddha, listen carefully, think and practice well. I have cultivated the mind-ground for the duration of one hundred incalculably long eons (kalpas) in the past. With this as cause, I first cast off mundane folly and achieved perfect enlightenment under the name of Rocana. I dwelled in the Lotus Flower Platform Store World Ocean, which was surrounded by a thousand leaves, each leaf holding one world, which became a thousand worlds. I transformed these into a thousand Śākyas 5

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overseeing a thousand worlds. As a consequence, each leaf-world further contained ten billion Mount Sumerus, ten billion suns and moons, ten billion of the four continents, ten billion Jambudvīpas, and ten billion bodhisattva Śākyas, sitting beneath ten billion bodhitrees, each expounding the bodhisattva mind-ground about which you have raised a question. The other nine hundred and ninety-nine Śākyas each manifested ten trillion Śākyas in the same way. Each of these thousand buddhas sitting atop the flowers was one of my transformation bodies. Each of the ten trillion Śākyas was one thousand Śākya transformation bodies. I am the source of all of these, and my name is Rocana Buddha. At this moment, while seated on the lotus-store platform, Vairocana answered in detail the questions of the thousand Śākyas and ten trillion Śākyas in the form of the "Chapter on the Mind-ground Dharma. "

Ten Departures toward the Destination

All buddhas should know that within the patience of firm faith there are ten entries and fruitions of the departures toward the destination. These are the mental states of (1) detachment, (2) morality, (3) tolerance, (4) zeal, (5) concentration, (6) wisdom, (7) making vows to benefit others, (8) protection, (9) joy, and (10) the summit experience. Ten Nourishing Mental States

All buddhas should know that from these ten departures toward the destination, one enters into the firm patience [based on cognition of the nonarising] of dharmas, within which there are ten entries and fruitions of nourishing mental states. These are the mental states of (1) kindness, (2) pity, (3) joy, (4) detachment (5) generosity (giving), (6) good speech, (7) beneficence, (8) empathy, (9) concentration, and (10) wisdom. Ten Adamantine Mental States

All buddhas should know that following upon these ten nourishing mental states, one enters into the entries and fruitions of the adamantine mental stages within firmly cultivated patience, the mental states of (1) faith, (2) mindfulness, (3) dedication of merit, (4) penetration, (5) directness, 6

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(6) nonretrogression, (7) the Great Vehicle, (8) marklessness, (9) wisdom, and (10) indestructibility.

Ten Grounds

All buddhas should know that following upon these ten adamantine mental states, one enters into the entrances and fruitions of the ten grounds, which are within the firm holy patience. These are (1) the ground of equality of essential nature, (2) the ground of excellent wisdom of the essential nature, (3) the ground of the luminosity of the essential nature, (4) the ground of the knowability (jñeya) of the essential nature, (5) the ground of the illumination from wisdom of the essential nature, (6) the ground of the lotus radiance of the essential nature, (7) the ground of the consummation of the essential nature, (8) the ground of the Buddha's roar of the essential nature, (9) the ground of the adornment of the essential nature, and (10) the ground of entering the buddha realm of the essential nature.

As for this "Chapter on the Forty Dharmas,

" in a former life, when

I was a bodhisattva, I practiced and entered into the source of buddha fruitions. In the same way, all sentient beings enter into the departures toward the destination, nourishing mental states, adamantine mental states, and the ten grounds, ascending to perfection. Without conditioning, without marks, there is great consummation and continuous abiding. The ten powers,

5 the eighteen distinctive practices,

6 the Dharma

body, and the wisdom body are perfectly completed. At this time, in the lotus platform store world, with Rocana Buddha sitting upon his evanescent great radiant throne, were the thousand buddhas on the flower petals, the ten trillion buddhas, the buddhas of all realms. Sitting in their midst was a bodhisattva named Flower Radiance King Great Wisdom Illumination. He rose from his seat and addressed Vairocana Buddha: World-honored One, you have previously briefly introduced the names and characteristics of the ten stages of departure toward the destination, the ten stages of nurturance, the ten adamantine mental states, and the ten grounds. But we have not yet been able to fully understand the con-7 998a

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tent of each. I entreat you to explain this. I wish only that you will explain this.

The teaching of the omniscience of the perfectly exquisite adamantine jewel store has already been explained in the "Chapter on the Tathāgata's Hundred Contemplations.

The Ten Departures toward

the Destination

At this time, Vairocana Buddha said,

"Thousand buddhas, please listen well.

You have just asked about the meaning of this.

1. The Mental State of Detachment

Within [the ten] departures toward the destination, my disciples should practice nonattachment from all things: states, cities, homes, gold and silver, jewelry, sons and daughters, and their own selves—all conditioned things are to be abandoned, such that there is neither conditioning nor appearances. The views of self and person are only provisional combinations, subjectively constructing the view of self. The twelve links of dependent arising (pratītyasamutpāda) neither combine nor disperse.

"No receiver" [of a donation] means that the twelve sense fields (āyatanas), the eighteen elements (dhātus), the five aggregates (skandhas)—all marks of conglomeration—lack the marks of self and its objects. All provisionally formed dharmas, whether internal or external, are neither relinquished nor received. At this time, for the bodhisattvas the observation of names as being nothing more than provisional combinations becomes self-evident, and therefore their detached minds enter into the samādhiof emptiness.

2. The Mental State of Morality

My disciples, in the mental state of morality there are [neither precepts nor] non-precepts, and [there is] no recipient of the precepts. 7 In the

ten wholesome precepts there is no teacher who expounds the Dharma. From the crimes of deception8 and stealing up to wrong views, there is no one to accumulate and receive them. Kindness, virtue, purity, straightforwardness, correctness, truth, correct views, detachment, 8

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bliss, and so forth, which are the essential nature of the ten precepts, serve to restrain one from falling into the eight inverted views. 9 Free

from all natures, the single way is purified.

3. The Mental State of Patience

My disciples, patience is the essence of the wisdom of the marks of existence and nonexistence. This includes the patience of knowing the emptiness of all emptiness and the patience exercised in all situations. [The patience of all emptiness being empty] is called patience based on the [awareness of] the nonarising of activity. The patience in all situations is called patience of the knowledge that all is suffering. Each of these numberless acts is called patience. With no receiving and no striking, without violent or angry thoughts, all is simply thus; there are no separate existences, just the single mark of the truth, the mark of the nonexistence of nonexistence, the mark of existence and nonexistence, the mark of no non-mind, and the mark of objects and no objects. Whether one is standing, staying, going, or stopping (i.e., the four modes of deportment), in binding and liberation from self and person all dharmas are thus, and the marks of patience are unknowable. 4. The Mental State of Zeal

My disciples, if at all times in the four modes of deportment you quell the empty and the nominal and realize the Dharma-nature, and ascend the mountain of the unproduced, you see all existents and nonexistents as seemingly existent and seemingly nonexistent. [You enter through] the universal points of orientation for contemplation, such as the earth [and the primary colors of] blue, yellow, red, and white, up to the wisdom of the Three Treasures (Buddha, Dharma, and Sangha). From all paths of effort based on faith, and from the emptiness of nonarising, nonproduction, and no wisdom, you stir yourself from emptiness and enter the Dharma of the conventional truth. Indeed, there are not two aspects [of conventional and ultimate], so the continuance of the empty mind achieves penetration and you advance to the partial attainment of wholesome roots.

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5. The Mental State of Concentration

My disciples, you should be quiescent, markless, in the markless samādhiof immeasurable activity and immeasurable mind. Among worldly beings and sages there are none who do not enter [this] samādhi.This is because it is concomitant with their essential nature and all [practice] using the power of concentration. Self, person, doer, experiencer, all bonds, seeing essences—these are the causes and conditions of obstruction. Scattered as if by the wind, the mind is agitated and unsettled; yet when extinguished by the emptying of emptiness the eight inverted views have no place to which to link. With the meditations of calmness (śamatha) and insight on the nominal (vipaśyanā), all temporary agglomerations are extinguished from moment to moment. Experiencing their culpability for the effects engendered in the three realms, all disciples rely on the concentration of cessation and produce all kinds of wholesomeness.

6. The Mental State of Insight

My disciples, the wisdom of emptiness does not lack objects. The essence of knowing is called mind, which discriminates all dharmas. Provisionally designated as the subject, it passes through the same course. Reaping fruits and cultivating causes, one enters the holy and abandons the mundane. Destroying sins and giving rise to virtue, becoming liberated from bonds—all are the functions of this essence. All views of eternality, joy, self, purity, and afflictions occur because the essence of wisdom is not clear. With wisdom leading the way, one cultivates the inexplicable observing wisdom and enters into the single truth of the Middle Way. This ignorance obstructs wisdom. Unmarked, it does not come [from a specific place], it is not conditioned and is not sinful; it is not the eight inversions and is without arising and ceasing. The light of wisdom burns brightly in order to shed light on the vacuity of indulgence. Skillful means, transformation, and supernormal powers are regarded as the functions of wisdom by means of the essence of cognition.

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7. The Mental State of Making Vows

My disciples, you should vow, and vow with great yearning, with total yearning. In order to have results you cultivate causes; therefore, the thoughts of the vow are linked; the thoughts of the vow are linked continuously, and in one hundred kalpas one will attain buddhahood and one's sins will be extirpated. With wholehearted aspiration nonarising and emptiness are united. Vowing to contemplate, you contemplate, entering concentration and illumination. Because of this yearning mind, one is released from countless bonds of views. Because of this yearning mind, innumerable marvelous practices are brought to completion. The innumerable merits of bodhitake yearning as their root. One first arouses a yearning mind, and in the middle one cultivates the way. As your practices complete your vow you will directly attain buddhahood. In contemplating the Middle Way of the one truth, there is no illumination, no delimitation, and no extinction. Giving rise to various views is not liberating wisdom. This is the essence of the vow, the origin of all practices.

8. The Mental State of Guarding

My disciples, you should guard the Three Treasures, guard the merit of all practices, and prevent the eight inversions and the mistaken views of non-Buddhists from disturbing true faith. When you extinguish the bonds of self, the bonds of views do not come into being. Penetratingly illuminating the two truths, one observes the mind directly. By guarding the roots and through markless guarding, one guards emptiness, wishlessness, and signlessness. Using wisdom-based thoughts in a linked chain, the linked wisdom-based thoughts lead one into the state of nonproduction; the path of emptiness and the path of cognition are each brightly illuminated. Guarding contemplation and entering into emptiness, you nominally distinguish things, and that which is produced by illusion after illusion is as if nonexistent, as if nonexistent. The aggregation and dispersal of dharmic essences cannot be guarded, and so it is with the observation of dharmas.

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9. The Mental State of Joy

My disciples, you should always take joy in the happiness of others. Extending to all things, you quiescently illuminate through the nominal and the empty, yet you do not enter into the conditioned and you experience no lack of quiescence. Greatly joyous without being attached to anything, you experience sensation and are transformed; you possess dharmas and see. The profound and the nominal are equal in the Dharma-nature. With singular focus you observe the mind and its functions, and you hear much about the merits of all buddha practices. Markless joyful wisdom is produced from each thought, yet it quiescently illuminates. The joyous mind connects to all dharmas. 10. The Summit Mental State

My disciples, the supreme wisdom of this person, which utterly extinguishes self and transmigration, views, doubts regarding entities, and all forms of ill-will and so forth, is summit-like. Continual contemplation is summit-like. Within the realm of cognitive experience, cause and effect being the same one path is the most excellent summit-like [mental state]. It is like the top of one's head. Views that are not nonreifying, 10

the sixty-two views, the arising and ceasing of the five aggregates; the soul, the subject, are in continual motion, contracting and expanding, without sensation and without karmic formation, without arresting and binding. At this time, one enters into the direct path of emptiness. Sentient beings in each thought see neither conditions nor nonconditions. Abiding in the summit samādhiof perfect cessation of thought, they begin to practice and aim for the Way. When views of essence, self, and permanence, as well as the eight inversions, appear, by connecting to the approach of nonduality one does not experience the eight difficult circumstances,

11 and finally does not experience the effects of illusion. There is only one sentient being who, whether going, coming, sitting, or standing, practices and extirpates sins, removes the ten evils, and produces the ten kinds of wholesomeness. Entering the Way as a correct person, with correct cognition, doing correct behavior, the bodhisattvas penetratingly observe that which is before them and do not undergo 12

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rebirth in the six destinies as a karmic fruit. They will definitely not fall away from the Buddha's lineage and will enter the Buddha's family in every rebirth, never departing from correct faith. This is explained in detail in the "Chapter on the Ten Celestial Illuminations" above. The Ten Nourishing

Mental States

1. The Mental State of Kindness

Vairocana Buddha said:

Thousand buddhas, listen well! You previously inquired about the ten nurturing mental states. My disciples, always maintain an attitude of kindness. Having already produced the causes of joy in the state of the insight into selflessness, you enter dharmas by contemplation associated with joy. Such major dharmas as sensation, perception, karmic formation, consciousness, and form have no arising, no abiding, and no cessation—they are illusory, like phantasms. Since reality is not two, all practices complete the wheel of the Dharma; you transform all [sentient beings] such that they are able to give rise to correct faith and avoid evil teachings. You are also able to cause all sentient beings to attain the fruition of kindness and joy, which is neither substantial nor the result of wholesome or unwholesome activities. [This is] the samādhi that understands the emptiness of essences.

2. The Mental State of Pity

My disciples, take pity as empty—empty and without marks. With pity as condition, practice the Way, automatically extinguishing all suffering. Amid the innumerable sufferings of sentient beings you produce wisdom, not killing based on the [compassion of] the awareness of the suffering of sentient beings, not killing based on the [compassion of] the awareness of the true nature of phenomena, and not killing based on the [compassion of] nonattachment to self. If one always abstains from killing, stealing, and engaging in lust, all sentient being[s] will be unafflicted. Giving rise to the determination for enlightenment, in emptiness one sees the true characteristics of all dharmas. Amid the 13

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practices at the [stage of] seed-nature one gives rise to the mental state of awareness of the Way. Amid the six intimacies,

12 the six negative

intimacies, and the three grades of evil, together with superior bliss and wisdom, within the virulence of the evil conditions, there are the nine grades of attaining bliss. When the emptiness of the effects becomes clear one's own self is equal to all other sentient beings, and in one instant of bliss one gives rise to great pity.

3. The Mental State of Joy

My disciples, when you are enjoying the state of the nonproduction of thoughts, the awareness of the path of the essence of the aspects of basic proclivity [for buddhahood] is the joyous mind of emptied emptiness. Unattached to "I" and "mine, " one emerges and disappears in

the three divisions of time (past, present, and future) without accumulating causes and effects, and all existent things enter emptiness. The practice of contemplation is complete and one gives joy equally to all sentient beings. Giving rise to emptiness and entering the Way, one abandons unwholesome comrades and seeks out wholesome ones. Showing my favorite Way, I cause all sentient beings to enter the family of the buddha-dharma. Within the Dharma one always gives rise to joy, and within this Dharma stage, once again sentient beings enter into correct faith and abandon mistaken views. They go against the course of suffering in the six destinies, and therefore they are joyful. 4. The Mental State of Nonattachment

My disciples, you should always give rise to the mental state of non attachment. Noncreation, marklessness, and the emptiness of dharmas are like empty space. The pairs of good and evil, having views and not having views, sinfulness and blessedness, are all equalized in a singular illumination. The negation of the personality and the negation of "I" and "mine,

" coupled with the unobtainability of the self-natures of self and other, result in great detachment, which extends to one's own body, flesh, hands and feet, male and female, states and cities. Like phantoms, flowing rivers, and burning lamps, one lets go of [all such objects of attachment]. Without giving rise to thought, you constantly cultivate nonattachment. 14

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5. The Mental State of Giving

My disciples, in the mental state of giving you are able to provide things to all sentient beings. Through giving in acts of body, speech, and mind, giving possessions, and giving the Dharma, you guide all sentient beings. Within one's family and outside of it, [categories of] states and cities, male and female, farmland and domiciles—all are marked by thusness, up to non-awareness of the object that is given, its recipient, or its donor. There is no gathering and scattering either internally or externally, and no thought that you are teaching others. Through penetrating the principle and penetratingly giving, all marks are readily apparent.

6. The Mental State of Caring Speech

My disciples, you should enter into the samādhiof essential caring speech—the meaning of the Dharma speech of the cardinal truth. All true speech without exception accords with one spoken word, which soothes the minds of all sentient beings so that they are free from both anger and strife. The cognition of the emptiness of all dharmas, without conditions, constantly gives rise to the mental state of gentle caring. Your actions accord with the Buddha's intention and you also accord with all other beings. Using the speech of the holy Dharma, you teach all sentient beings, continually applying the mind of thusness, giving rise to wholesome roots.

7. The Mental State of Beneficence

My disciples, you should give rise to beneficent states of mind, using the essence of true cognition to broadly practice the path of wisdom, gathering all brightly shining Dharma teachings, gathering the seven [holy] assets13 for the practice of contemplation. Since those immediately before you have received benefit, you should also receive [this benefit] of body and life and enter the beneficent samādhi,displaying all acts of body, speech, and mind, thereby moving the great world into activity. Through all your activities and functions, others who enter in the Dharma seed, the emptiness seed, and the path seed will obtain benefit 15

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and the effects of bliss. Taking form in the six destinies, undergoing immeasurable suffering—don't take this as painful; instead, see it simply as an opportunity to help others.

8. The Mental State of Sameness

My disciples, take the wisdom of the essence of the Way to be the same as the emptiness of the nonarising of dharmas. Take the wisdom of noself to be the same as production without duality. Emptiness is the same as the original object; dharmas are marked by thusness, always arising, always abiding, always disappearing. Conventional dharmas continue in innumerable evolutions, yet they are able to manifest the activities of countless shaped bodies, form, and mind that enter into the six destinies, in all shared affairs. Emptiness is the same as nonarising, the self is the same as nothingness; yet dividing your body and scattering your form, you enter into the samādhiof the sameness of dharmas. 9. The Mental State of Concentration

My disciples, you should furthermore accord with the mental state of concentration. Through contemplative wisdom you witness emptiness; in each thought you calm conditions. The dharmas of "I" and "mine" [operate within] the sphere of consciousness and the sphere of form, yet remain unchanged. Through both resistance and acquiescence to the flow of samsara you continually enter the hundred samādhis and the ten limbs of meditation. Using one moment of wisdom to construct this view, all selves and individuals, whether internal or external, and all the seeds of sentient beings neither combine nor disperse; they gather, take form, and arise but they are unobtainable. 10. The Mental State of Insight

My disciples, you should create the mental state of insight and observe that all fetters such as false views, active afflictions, latent afflictions, and so forth lack definitive essence. Because patient endurance [based on the realization of the birthlessness of phenomena] is the same as emptiness, they are neither the dharmas of the aggregates, elements, 16

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sense fields, or sentient beings, nor are they a unitary self; they are not cause and effect or the three times. The nature of insight produces crystal-clear illumination and a single light shines everywhere; one sees voidness, without sensation. These skillful means of insight give rise to the mental state of nurturance, and in this mental state one enters into the production of the path of the emptiness of emptiness, giving rise to the unarisen mind. The gateway to the knowledge of all dharmas has already been explained earlier in the chapter on the "Luminous King of the Thousand Seas.

The Ten Adamantine

Mental States

1. The Mental State of Faith

Vairocana Buddha said:

Thousand buddhas, listen well! You previously said that the adamantine seed has ten mental states. My disciples, as for faith, all practices take faith as their point of departure; it is the root of myriad virtues; it does not give rise to the mental states of the mistaken views of non-Buddhists. [In the state of faith] all views are called attachments, and [in the state of faith] one definitely does not undergo the production of karma that binds one to existence; thus you enter into the emptiness of unconditioned phenomena. The three marks are nonexistent; there is no non arising—nonarising is nonexistent; abiding and abode do not exist, extinction and extinguished do not exist. Because there is [such a thing as] the emptiness of all dharmas, there is cognition based on conventional truth and ultimate truth; total extinction is different from emptiness; form is empty; each of the subtle aspects of mind (i.e., the other four aggregates) are empty; since the subtle aspects of mind imply the emptiness of mind, in each instance of faith they are extinguished; bereft of essence they merge together, and they are also without basis. Nonetheless, while the subject is called "self"and "person, " the nominal

selves of the three realms do not appropriate the marks of combination; hence, it is called "markless faith.

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2. The Mental State of Mindfulness

My disciples, pay attention to the six kinds of mindfulness, from constant awareness up to constant bestowing, and the ultimate truth of emptiness, which has neither attachment nor liberation. The marks of arising, abiding, and extinction do not start, do not arrive, nor do they go or come. Yet [if] all those who undergo the effects of karma turn away from the habit of reification and enter the cognition of the Dharma realm, then wisdom multiplies, and as it multiplies it disappears. Each blaze is impermanent; each illumination, nothing; each production, unarisen. Change is the path of emptiness, altering the former and turning into the latter, changing, changing, turning, transforming; transforming, transforming, turning, turning; changing simultaneously in the same abode. All blazes have a single mark, arising and cessation are simultaneous. Already changed, not yet changed; changing, changing, transforming; yet incurring one reception [of karma] is also like this. 3. The Profound Mental State

My disciples, the profound mental state refers to the cardinal principle of emptiness. In the accurate cognition of the emptiness of dharmas you illuminate true existence. The continuation of the course of karma and the Middle Way of cause and effect is called real truth. The nominal designation of dharmas as subjective self and person is called conventional truth. Within these two truths of existence, one enters ever more deeply into emptiness, yet without going or coming. One illusorily experiences karmic effects, yet nothing is undergone. Therefore one experiences extremely profound mental liberation.

4. The Mental State of Penetrating Illumination

My disciples, those who penetratingly illuminate [the truth] patiently accord with all real natures. Each nature is without binding, without liberation, and without obstruction. The Dharma penetrates, the meaning penetrates, the words penetrate, and the teaching penetrates. The causes and effects of the three times and the capacities and practices of sentient beings are simply thus: they are neither united nor dispersed; they have no true function, no provisional function, no nominal function—every 18

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kind of function is totally empty. Emptied of emptiness, one penetratingly illuminates emptiness, and this is called "penetrating the emptiness of all dharmas.

" Since each is empty and simply thus, their marks are unobtainable.

5. The Direct Mental State

My disciples,

"direct" means direct illumination. The soul that is gathered from conditions enters into the cognition of nonarising. The ignorant souls are each empty of emptiness; the mind of the principle of emptiness within emptiness resides in existence and resides in nonexistence, yet it does not damage the seeds of the Way. The uncontaminated Middle Way has just one contemplation, yet it teaches and transforms all sentient beings in the ten directions, transmitting to them all the full knowledge of the direct, true nature of emptiness. Directly practicing [the contemplation of] emptiness, those [who abide] in the three realms are conjoined [to cyclic existence] but are not subject to it.

6. The Mental State of Nonretrogression

My disciples, in the mental state of nonretrogression you do not enter into any worldly stages; you do not give rise to and nurture new views; neither do you also not habituate the causes of the semblances of self and personhood. Entering into the activities of the three realms, you cultivate the stage of emptiness without falling back, and are liberated within the supreme Middle Way. Since your practices are unified [with the supreme Middle Way], you do not retrogress in your practice. Since the original essence of all things is nondual, you do not retrogress in your mindfulness. The cognition produced from the contemplation of production from emptiness continues just as it is, and the intensified mind enters into nonduality. In the mind produced from emptiness, with one path and one purity, you never retrogress from the one path and the one illumination.

7. The Mental State of the Great Vehicle

My disciples, holding exclusively to the mind of the Great Vehicle means that because of the double understanding of the single emptiness, 14

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Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).