T1484 The Brahmā’s Net Sutra

The Ten Grounds

The Brahmā's Net Sutra

all mental states of practice are called the One Vehicle. Based in the wisdom of the one emptiness, the wisdom vehicle and the practice vehicle carry this wisdom with every thought and adaptively respond to it. They carry and adaptively respond to all sentient beings, ferrying them across the river of the three realms, across the river of bondage, across the river of arising and ceasing. The travelers are transported by the vehicle, and the wisdom mind that functions to bear and accept enters into the buddha sea. Therefore, all sentient beings who have not yet attained acceptance of the wisdom of emptiness are not called [practitioners of] the Great Vehicle; they are merely said to be in the sea of suffering, over which the vehicle is able to cross. 8. The Markless Mental State

My disciples, the markless mental state is that in which you are liberated through forgetting the marks and illuminating the nonduality of the perfection of wisdom. All bonds, karma, and the dharmas of the three times are simply thus in the one truth—yet one practices within the emptiness of nonarising. When you know for yourself the attainment of buddhahood, [you can then say that] all buddhas are the same as oneself; all worthies and sages are engaged in the same discipline as oneself. All are the same in the emptiness of nonarising, so it is called the markless mental state.

9. The Mental State of Wisdom

My disciples,

"wisdom of thusness" means that in innumerable Dharma realms there is no arising, no undergoing of birth. You continuously produce afflictions but are not bound by them. All the teachings, all the paths followed by the worthies, all the dharmas contemplated by the holy ones—all of these are also just like this. All of the Buddha's skillful teaching methods are gathered in one's own mind. All the theories of non-Buddhists, the functions of mistaken meditation, illusory and mistaken explanations—the Buddha calls all these "discriminations. " Entering into the bases of the two truths, they are neither one nor two and there are no aggregates, elements of cognitive activity, or 20

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perceptual fields. This wisdom radiates brightly and its bright radiance enters into all dharmas.

10. The Indestructible Mental State

My disciples, the stage of the indestructible mind is the entry into the wisdom of the grounds of the holy ones and the approach to the stage of liberation. However, on attaining the correct entry to the Way you illuminate the bodhi-mind (bodhicitta) and the patient forbearance that accords with emptiness, and cannot be damaged by the eight māras. When the sages lay their hands upon your head, and you have received the buddhas'empowerment, you enter the peak samādhi;your body emits beams of light that illuminate the buddha lands in the ten directions. Entering into the Buddha's deportment and spirit, you come and go [in and out of this world] freely, quaking a billion worlds. It is neither different nor distinguished from the mind at the ground of equality, but this is not yet the path of the wisdom of the Middle Way. Based on the power of samādhi,illuminating within, you see the Buddha's innumerable lands, which manifest as sermons. At that time, you attain the peak samādhiand ascend to the ground of empty equality—the practice of total retention, the completion of the holy practices. In each thought you contemplate emptiness, and since there is illumination of marklessness in the Middle Way of the wisdom of the two kinds of emptiness, all marks are extinguished. You gain access to the adamantine samādhi and enter the gate of all practices, which is entering into the stage of equality in emptiness. This is all explained in detail in the Buddha Flower Sutra.

The Ten Grounds

1. The Ground of the Equality of the Essence

Vairocana Buddha said:

Thousand buddhas, listen well! You previously asked, "What is the

meaning of 'ground'?" My disciples, when bodhisattvas enter into the ground of the essence of the wisdom of equality, they teach the true Dharma. All practices reach fruition in the flower illumination that 21

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completely fills the four heavens; it is the teaching that relies on the vehicle, the teaching that relies on the nondelimited principle. The ten supernatural powers, the ten epithets, the eighteen distinctive characteristics, abiding in the Buddha's Pure Land, innumerable great vows, fearless rhetorical skill, all the sciences, all practices—I attain and enter all of these, having been born in the family of the Buddha and established on the ground of buddha-nature. In the end, neither experiencing any obstacles nor the causes and effects of ordinary people, I am filled with great bliss. From one buddha land I enter innumerable buddha lands; from one kalpaI enter innumerable kalpas; the inexplicable teachings become explicable. In reflection I see all dharmas and in resisting and complying I see all dharmas; while always entering the two truths I remain in the ultimate truth.

Through a single awareness I know the sequence of the ten grounds; in every affair I act as a sentient being, yet my mind remains in the Middle Way in each thought. Through a single awareness I know the distinctive qualities of all buddha lands, as well as the teaching expounded by these buddhas, yet my body and mind remain unchanged. Through a single awareness I know the twelve limbs of dependent arising and the seed natures of the ten unwholesome actions, yet I always maintain wholesome activity. Through a single awareness I see the aspects of both existence and nonexistence; through a single awareness I know the entry into the ten limbs of meditation and the practice of the thirty-seven factors of enlightenment, yet I manifest form bodies throughout the six destinies. Through a single awareness I know every single form in the ten directions, each fully arising separately; entering into the retribution of the reception of form, yet never tethered in any single thought. My radiance illuminates everything; hence, there is no birth. Firm belief15 and the wisdom of emptiness are always present before me; from the first ground and the second ground up to the realm of the Buddha, all the Dharma approaches in between are practiced concurrently. In summary, the practices and vows of the ocean-store of merits of the ground of equality are like the tip of a hair on a bubble in the ocean.

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2. The Ground of the Skillful Wisdom of the Essence My disciples, bodhisattvas at the ground of the skillful wisdom of the essence purify and fully illuminate all wholesome roots. Kindness, pity, joy, nonattachment [to one's own possessions], and wisdom are the roots of all merit.

Starting from the first contemplation, one enters into the cognition of the path of skillful means of the wisdom of great emptiness and sees that there are no sentient beings not subject to the truth of suffering. All possess a conscious mind and feel all of the suffering and distress of the swords and staves of the three evil destinies. Within these conditions they produce consciousness; this is called the truth of suffering. As for the characteristics of the three kinds of suffering, the first is the initial bodily awareness [arising] from [experiencing] the swords and staves and the aggregate of bodily form; within these two conditions awareness arises, serving as the condition for suffering due to the compounded nature of existence. Next, since that which is conditioned by awareness in conscious thought and awareness of the conditioned body appropriates the swords and staves as well as bodily sores and ulcers and so forth, you are aware of the conditions of compounded suffering. 16 Since suffering is doubled, it is called compounded suffering. Next, being aware of sensation and karmic flux these two mental conditions support each other, and within the deterioration and sores experienced in the aggregate of bodily form one gives rise to an awareness of suffering; therefore, this is called the condition of suffering of deterioration. Based on these three awarenesses, one produces three mental states in this sequence, So it is called "suffering on top of compounded suffering. "

Because all sentient beings that possess a mind who see these three kinds of suffering give rise to the causes and conditions for immeasurable suffering and distress, I enter into the samādhiof the path of teaching and conversion. I manifest form bodies throughout the six destinies and elucidate the approaches to the Dharma with the ten kinds of rhetorical skill. This means that in "awareness of suffering" and "conditions for suffering,

" the conditions of [the physical pain caused

by] swords and staves are included. In awareness of suffering in the 1000c

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conditioned bodily sores and decay impinge internally and externally; sometimes they are included and sometimes not. Within the inclusion of these two conditions, consciousness is produced and consciousness creates; consciousness senses, impinging on consciousness—this is called the consciousness of suffering. Since it karmically forms two conditions, each thought conditions form; the mind impinges; impingement brings distress. At the moment one feels this pain and distress it is called "compounded suffering.

" Mind, conditions, and consciousness

first abide in faculties being aware of conditions; this is called "awareness of suffering. " The mind creates and the mind feels, it impinges

on consciousness and awareness of it [further] impinges; when one has not yet felt this pain and distress (i.e., compounded suffering) it is called "suffering induced by karmic flux.

"

Impingement produces awareness, just as hewing a stone produces sparks. In the moment-to-moment arising and cessation in body and mind, the body disintegrates, changes, and transforms, while consciousness is subjected to the disintegration of conditions. Conditions gather and scatter, and after mental pain and mental anxiety are felt and noted, they subsequently condition so as to pollute and attach, never being relinquished for even a single thought-moment. This is the suffering of decay. The three realms are nothing but the truth of suffering. If we further analyze ignorance, one accumulates innumerable thoughts, creating all kinds of karma that continue without interruption, habituating causes and gathering causes. This is called the truth of arising. Liberation through right view, the path of discernment of both kinds of emptiness in each thought, is called the truth of the Way by means of the path of discernment. All karmic retribution and all causal purity that exist are illuminated at once in their essential natures; this is the one truth of extinction by subtle discernment. Being fully endowed with the qualities of wisdom is called the "root.

" The essence of all wisdom, giving rise

to emptiness, enters contemplation. This is the first wholesome root. In the second, one contemplates the relinquishment of all kinds of craving and attachment, practicing all forms of relinquishment based on [awareness of] the equality of emptiness. Without conditions one sees all dharmas to have the single aspect of the state of emptiness: 24

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I see all lands in the ten directions to be the former lands that I enjoyed in previous lives. The waters of the four great seas are all my former waters; all age-ending conflagrations are the conflagrations I formerly applied in my previous lives. All whirlwinds are the ethers I formerly employed. I now enter into this world with my Dharma body complete, relinquishing my former body. In the end I will not take on my former impure limited body composed of the four elements. This is the consummation of the faculty of relinquishment. The third is the contemplation of all sentient beings that are transformed, in conjunction with the joy of human and celestial existence, the joy of the ten grounds, the joy of freedom of fear of the ten evil forms of behavior, and the joy of attainment of the marvelous flower samādhi,up to the joy of buddhahood. This kind of contemplation is the consummation of the faculty of compassion. At this time bodhisattvas abiding in this ground have neither delusion, nor craving, nor ill-will, and they enter into the cognition of the single truth of equality—the root of all practices. Buddhas traverse throughout all worlds, manifesting innumerable Dharma bodies.

This is as explained in the "Chapter on the Heavenly Flower of All Sentient Beings.

"

3. The Ground of the Luminosity of the Essence

My disciples, bodhisattvas at the ground of the luminosity of the essence use samādhiand complete understanding to know all the Buddha's teachings of the three times, the words, meanings, and phrases of the twelve divisions of the canon: repeating verses, predictions, straight narrative, pure verse, uninvited sermons, rules and disciplines, parables, buddha realms, ancient matters, corrective, never before seen, and conversations. This is the essence of the Dharma, with words specifying all meanings.

All conditioned dharmas are explained within these words, meanings, and phrases. They are born bit by bit, starting with the entry of consciousness into the womb and the four elements that enliven the material 25

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and mental [factors]. Names and the six [sense] bases within the faculties produce raw awareness, which, having not yet discriminated suffering and pleasure, is called "contact consciousness.

" Furthermore, the consciousness of suffering, pleasure, and consciousness is called the "three sensations"; one is continually aware of and endlessly attached to sensation. Through grasping desire, self, views, and precepts, good and evil come into existence. The advent of consciousness is called birth; the end of consciousness is called death. These ten items are the contemplation of the causes, conditions, and effects of present suffering. [In this] mode of appearance [of contemplation of dependent arising], by means of the Middle Way I have been free for a long time and have no sense of own-nature. Entering into luminous supernatural powers, total retention, and eloquence, I contemplate emptiness in all thoughts, and in the present kalpain the buddha lands of the ten directions I teach others, enlightening others for a hundred kalpas, a thousand kalpas. In these lands I nourished supernatural abilities, paying obeisance before the Buddha and requesting to hear words of Dharma. I furthermore appear in bodies throughout the six destinies and in a single voice explain countless aspects of the Dharma. Yet each sentient being, according to his or her particular spiritual proclivities, hears the Dharma he or she wants to hear. Suffering, emptiness, impermanence, and no-self are the sounds of the one truth [of suffering]. Their lands are not the same, their bodies and minds are transformed in distinctive ways. What is explained here in this ground of illumination of the marvelous flower is nothing more than a summary that is like [a single strand] of hair. Its full elaboration is like that explained in the "Dharma Chapter" and in the "Liberation Contemplation Dharma Gate Thousand SamādhiChapter.

"

4. The Ground of the Knowability of the Essence

My disciples, bodhisattvas in the stage of essence accord with the real and illuminate the conventional, without annihilating or holding to eternalism; at the same time arising, abiding, and extinguishing; each lifetime, each moment, and each existence are differentiated. Since they appear differently, the middle way of causes and conditions is 26

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neither one nor two, neither good nor bad. Since they are neither worldlings nor buddhas, the realms of the buddhas and the realms of worldlings are distinguished, one by one. This is called conventional truth. In this view of the way of discernment there is neither one nor two; the profound Way and the category of concentration. The mental functions of the buddhas are, at first, the awareness of concentration as cause; then faith awareness, thought awareness, still awareness, upward awareness, remembrance awareness, wisdom awareness, contemplation awareness, pliant awareness, comfortable awareness, and indifferent awareness. These various categories of the path of skillful means enter in each thought into the concentration result; these people, abiding in concentration, vividly see the emptiness of the activity of dharmas. If they give rise to mindful concentration they enter into the production of thought concentration, produce loving accordance with the Way, and following the Dharma they teach people. This is called tolerance of joy in the Dharma, tolerance of abiding, tolerance of realization, and tolerance of extinction. Therefore the buddhas, entering the radiant flower samādhi,manifest innumerable buddhas who, placing their hands on the heads of the listeners, expound the Dharma with a single voice. In a hundred thousand stirrings they do not depart from concentration. They abide in concentration, enjoy the flavor of concentration, are addicted to concentration, and crave concentration. Abiding in concentration in one kalpaor a thousand kalpas, these people see buddhas on lotus thrones expounding a hundred approaches to the Dharma. These people make offerings and listen to the Dharma, abiding in concentration for a single kalpa. At this time, within the buddhas' luminosity they receive the laying on of the buddhas' hands on their heads and give rise to the state of concentration, the aspect of transcendence, the aspect of advancement, and the aspect of tending toward. So they do not sink down and do not retreat; they do not fall and they do not linger. In the Dharma of the peak samādhithere is tolerance of superior bliss, permanent extinction without remainder. Thereupon, entering into all buddha lands they cultivate themselves in the category of innumerable merits, each practice luminously shining. Entering into the application of skillful means, 1001b

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they enlighten all sentient beings, enabling them to gain a vision of the constancy, bliss, self, and purity of buddha-nature. These people who are born in and abide in this land carry out the Dharma teachings of conversion, which become gradually more profound. With knowledge of the contemplation of sky-flowers they enter the Middle Way of the essence, and the "Chapter on all the Approaches to the Dharma" is fulfilled. It is just like the adamant mentioned in the previous "Chapter on the Course of the Sun and Moon,

" in which this point has already

been explained.

5. The Ground of the Wisdom-illumination of the Essence My disciples, for bodhisattvas at the ground of the essence of wisdom illumination, the Dharma has qualities produced from ten kinds of powers, which give rise to all meritorious activities. By one activity of the skillful means of wisdom, one knows the distinction of good and evil activities; this is the category of the power of [knowing] what is appropriate. [Knowledge of] the karma from good and evil activities is called the category of knowledge power. [Knowledge of] all the desires and aspirations of all beings in the six destinies is called the category of the power of [knowledge of] the fruits desired. [Knowledge of] the distinction of the natures of beings in the six destinies is the category of the power of [knowledge of] the natures. [Knowledge of] the distinction of faculties as being wholesome or unwholesome is the category of the power of the [knowledge of] the faculties. [Knowledge of] the wrongly determined, correctly determined, and undetermined is called the category of [knowledge of] determination. [Knowing that] in all the causes and effects [in the path] the vehicle is the cause and the vehicle is the effect, and that reaching the effect is based in the vehicle that is the cause of the path—this is the category of the power of the [knowledge of] the path. The five eyes know all dharmas and see the undergoing of all rebirths; hence the category of the power of the [knowledge of the] divine eye. Every single matter of a thousand kalpas is known; this is the category of the power of [knowledge of] previous lives. [Knowledge of] the extinction of all active afflictions and the extinction of all received ignorance—this is the category of 28

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the power of [the knowledge of] liberation. The knowledge of these ten categories of powers is to know one's own cultivation of causes and fruition, as well as to know the distinction in the causes and fruitions of all sentient beings.

Yet the distinct functions of body, speech, and mind take the Pure Land as an evil land and take evil lands as paradise. They are able to turn the wholesome into the unwholesome, and the unwholesome into the wholesome. They take form as nonform and nonform as form; males are taken as female, females are taken as male. The six destinies are taken as being other than the six destinies, and that which is other than the six destinies is taken as the six destinies. And so forth, up to earth, water, fire, and wind not being earth, water, fire, and wind. At this time, this person takes the power of great skillful means and goes along with all sentient beings. Yet he sees the inconceivable, that which is unknowable to those at lower stages, the awareness of all the mundane affairs of life.

This person's great bright wisdom gradually advances; discriminating cognition illuminates again and again, immeasurably and immeasurably. Inexplicable, ineffable approaches to the Dharma are right before him. 6. The Ground of the Floral Radiance of the Essence

My disciples, bodhisattvas at the ground of the floral radiance of the essence are able, in all realms, to avail themselves of the ten kinds of supernatural cognitive powers in order to manifest various forms for all sentient beings. (1) Through knowledge of the divine eye, one knows all the lands in the three divisions of time; one knows all the infinitesimal bits of form that combine bit by bit to constitute the bodies of the sentient beings within the six destinies; every single body's infinitesimal subtle forms that materialize great form are known bit by bit. (2) Through knowledge of the divine ear, one knows the sounds and the cries of suffering and pleasure coming from the sentient beings in the six destinies in the ten directions and three divisions of time; one knows not non-sounds and not non-voices—all Dharma voices. (3) Through knowledge of the divine body, one knows all forms, forms and nonforms, neither male nor female forms; in one thought-moment, one 29

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functions in innumerable bodies in lands and eons throughout the ten directions and the three divisions of time, in great and small lands. (4) Through the divine knowledge of the minds of others, one knows the activities within the minds of sentient beings in the three divisions of time; one knows the content of each thought of all sentient beings in the six destinies of the ten directions—all matters of pain and pleasure, good and evil. (5) Through divine knowledge of humans, one knows the past lives, the pain and pleasure, and the future rebirths of all sentient beings in all the lands in the ten directions and the three divisions of time; one knows every single life continuing for a hundred kalpas. (6) Through divine knowledge of liberation, one knows the liberation of sentient beings in the ten directions and the three divisions of time; the removal of all afflictions, whether numerous or few; from the first ground up to the tenth ground all are completely extinguished, one after another.

(7) Through divine knowledge of meditative states one knows the meditative and nonmeditative states of the minds of all sentient beings in the lands of the ten directions and in the three divisions of time; one also knows the nonmeditative as well as the not-nonmeditative states, the methods of producing meditative states along with all included states of samādhi,the one hundred kinds of samādhi.(8) Through divine knowledge of enlightenment one knows the attainment of enlightenment and the nonattainment of enlightenment by all sentient beings, up to knowing the minds of every person in the six destinies, and also knowing the Dharma that is expounded in the minds of the buddhas of the ten directions. (9) Through divine knowledge of recollection, one knows the lives of sentient beings throughout a hundred kalpas, a thousand kalpas, and within greater and lesser kalpas, whether these lives are long or short. (10) Through divine knowledge of aspirations, one knows every single aspiration and resolve of the sages of the ten grounds and the adepts of the thirty stages; whether seeking pain or pleasure, the Dharma or non-Dharma—all kinds of seeking—completely, including the ten vows and the hundred thousand great vows. This person, abiding in the grounds, with access to the ten supernormal abilities manifests countless distinct functions of action, speech, and 30

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thought, which are called the merits of the grounds and which cannot be exhausted in ten billion kalpas. Yet it is precisely these upon which Śākyamuni has expounded in a concise manner in the "Chapter on Supernormal Abilities.

" This is the same as that which is explained in

the "Chapter on the Contemplation of the Twelve Limbs of Dependent Arising.

"

7. The Ground of the Completion of the Essential Nature My disciples, when bodhisattvas [arrive at] the ground of the essence of completion, they enter into this dharma of the category of the cognition of the eighteen noble ones, which is not shared with practitioners of the lower grounds. This means that in bodily activity there is no taint or error, in verbal activity there is no fault in speech, and in thought there is no loss of mindfulness. Free from the eight [difficult] circumstances one is dispassionate in all circumstances, always remaining in samādhi. On entering this ground there are six kinds of endowment and, furthermore, from this your cognition produces awareness of six kinds of completion. Since you are finally not subjected to the afflictive habit energies of the three realms, your wishes are fulfilled. Since all of the merits and all of the Dharma teachings that you seek are fulfilled, effort is fulfilled. Since all Dharma matters, matters of the epoch, and the affairs of sentient beings are known in one instant, in one thought, mindfulness is fulfilled. Since the characteristics of the two truths include all the dharmas of the sentient beings in the six destinies, wisdom is fulfilled. Since you know that the people in the ten stages of opening up a clear destination, as well as all buddhas, are neither bound nor habituated, liberation is fulfilled. Since you see that all sentient beings know other sentient beings as their own disciples, and since you lack contamination and are without afflicted habituation, and since with your acumen you know other persons, liberation is fulfilled. This person enters into these six kinds of completion of supernormal cognition and directly gives rise to the cognition wherein his body accords with the mental functioning of the sentient beings in the six destinies. Since with his mouth he skillfully elucidates the "Chapter on Innumerable Dharma Gates,

" teaching all sentient beings, he accords

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with the mental function of all sentient beings. He always enters samādhi while the great earth quakes in the ten directions. Since empty space becomes [adorned with] flowers, he is able, using the endowment of great illumination, to cause the mental functioning of sentient beings to see the appearance of buddhas in the world in all past kalpas. Here, using unattached cognition, he also reveals the minds of all sentient beings, showing them the minds and mental functions of all buddhas and sentient beings in all the lands in the ten directions of the present. Using supernormal cognition and knowledge of the path, he sees the appearance in the world of all buddhas in all future kalpas. All sentient beings accept the Way and hear the Dharma from this buddha. Abiding in this level of the eighteen noble ones, one is in samādhi in every mental moment, observing the atoms of the three realms to be the causes of your own body and seeing all sentient beings as your father and mother. This is because even though I am entering into this ground, I have already entered all merits, all divine illuminations, all teachings carried out by the buddhas, up to the category of all the Dharma teachings in the eighth and ninth grounds. In all buddha lands one demonstrates the Buddha's attainment of enlightenment, his turning of the wheel of the Dharma, his entry into extinction, and his transformation of [beings] in all other lands in the past, present, and future. 8. The Ground of the Buddha's Roar of the Essential Nature My disciples, when bodhisattvas [enter] the ground of the Buddha's roar of the essential nature, they enter into the samādhiof the stage of the Dharma King; their accurate cognition is like that of the Buddha, since it is the Buddha's roar samādhi. The ten kinds of eminently clear approaches of concentration are always directly accessible; with the sound of the flower radiance one enters the mental state of samādhi. The term "wisdom of emptiness" refers to the approach of the wisdom of internal emptiness, the approach of the wisdom of external emptiness, the approach of the wisdom of the emptiness of the conditioned, the approach of the wisdom of the emptiness of the unconditioned, the approach of the wisdom of emptiness in nature, the approach of the wisdom of beginningless emptiness, the approach of the wisdom 32

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of emptiness as the ultimate truth, the approach of the wisdom of the emptiness of emptiness, the approach of the wisdom that the emptiness of emptiness is again empty, and the approach of the wisdom that the emptiness of emptiness is again empty of emptiness. These ten approaches to emptiness are not known in the lower grounds. The ground of space-like equality is inexplicable, inexplicable. The cognition of the Way through supernormal power means that with one moment of cognition one is able to know and discriminate all dharmas; entering into innumerable buddha lands, one requests elucidation of the Dharma directly before each buddha. One activates the Dharma to save all sentient beings and, in applying the medicine of the Dharma to all sentient beings, one serves as a great Dharma preacher and great spiritual guide, obliterating the four māras. With one's Dharma body complete, you continually manifest physically, entering into buddha realms. Those in the category of Buddha and those in the category of the ninth and tenth grounds nourish their Dharma bodies. One hundred thousand dhāraṇīentrances, one hundred thousand samādhi entrances, one hundred thousand adamantine entrances, one hundred thousand entrances through supernormal powers, one hundred thousand liberation entrances—these are the same as these one hundred thousand entrances of space-like equality. The great unimpededness is exercised in one thought, in one instant.

Kalpas are explained as non-kalpas, non-kalpas are explained as kalpas. The non-Way is explained as the Way, the Way is explained as the non-Way. What are not the six destinies of sentient beings are explained as the six destinies of sentient beings; the six destinies of sentient beings are explained as not being the six destinies of sentient beings. Non-buddhas are explained as buddhas, buddhas are explained as non-buddhas.

Yet entering and leaving the reflection within the samādhiof all buddha essences, there is illumination of sequence and illumination of reversal; there is illumination of the prior and illumination of the latter, illumination of causes and illumination of effects, illumination of emptiness and illumination of existence, and illumination of the cardinal truth of the Middle Way. This kind of cognition is only realized 33

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at the level of the eighth ground—it is not something that is attained at lower stages. One neither moves nor stops, neither leaves nor enters, is neither born nor extinguished. The qualities of the Dharma entrances at this ground are numberless, numberless; inexplicable, inexplicable. Now, this brief opening up of the contents of this ground is as as rare as one strand of hair among of a hundred thousand strands of hair on the head. This has already been explained in the "Chapter on Arhats. "

9. The Ground of the Flower Ornamentation of the Essence My disciples, when bodhisattvas reach the ground of flower ornamentation of the essence, they use the buddhas' deportment and the Tathāgata's royal concentration—where they have complete control over samādhi,entering and leaving regardless of the time. In the trichiliocosms of the ten directions, ten billion suns and moons, ten billion continents beneath the four heavens, in one instant they attain enlightenment, turn the wheel of the Dharma [and pass through the other eight major junctures of the Buddha's career,] up to entering into nirvana. All buddha works are manifested for all sentient beings through this one instant within one mind. All of their form bodies [exhibit] the eighty minor and thirty-two major marks; they experience unimpeded enjoyment, the same as empty space, brightly shining their immeasurable great compassion, adorned by their distinguishing and fine marks. They are neither celestial nor human, nor any of the other types of beings of the six destinies; they are beyond all dharmas yet always coursing through the six destinies, manifesting innumerable bodily [activities], innumerable verbal [activities], and innumerable [activities] of thought in order to explain innumerable approaches to the Dharma. Yet they are able to make the transition from mārarealms into buddha realms, from buddha realms into mārarealms. They are to make the transition from all views to enter into the buddha view, and from the buddha view to enter into all views. From buddha-nature they enter into the natures of sentient beings, and from the natures of sentient beings they enter buddha-nature. This ground is lustrously illuminated, with wisdom after wisdom shining; brightly burning, brightly burning, they are without fear and without limitation. The stage includes the 34

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ten powers, the eighteen distinctive abilities, liberation, nirvana, and the purity of the unconditioned single path. And to all sentient beings they appear as father, mother, and elder and younger siblings and expound the Dharma for them, exhausting all kalpas to attain realization of the path. They furthermore materialize in all lands and cause all sentient beings to see each other as their fathers and mothers, and to cause all māras and non-Buddhists to see each other as their fathers and mothers.Abiding in this ground they start off from the state of birth and death, arriving at the adamantine state. In the space of a single thought they manifests this kind of activity and are able to transition themselves to enter the innumerable realms of sentient beings. This brief recapitulation of this kind of immeasurable activity is like a drop in the ocean. 10. The Ground of Entry into the Buddha Realm of the Essential Nature My disciples, when bodhisattvas enter the ground of the buddha realm of the essential nature, their great wisdom is emptied; it is emptied and further emptied of emptiness, and again emptied, like the nature of space. With the cognition of equality in nature and the possession of tathāgata-nature, they are fully equipped with the ten kinds of merit. Since emptiness has the same single mark, the essential nature is unconditioned and spiritual transparency embodies oneness. Since the Dharma is the same as the Dharma-nature he is called the Thus Come One (tathāgata). One should accord with the Four Noble Truths and the two truths, exhausting the state of cyclic existence. Dharma nourishing and the Dharma body are not two: thus he is called Worthy of Offerings (arhat). Pervasively covering all phenomena within all realms, correct cognition and holy liberative cognition know the existence or not of all dharmas, as well as the religious faculties of all sentient beings; thus he is called Correctly and Peerlessly Enlightened (samyak-saṃbuddha). Luminous wisdom and practices are perfected at the stage of buddhahood; thus he is called Perfected in Wisdom and Practice (vidyā-caraṇa-saṃpanna). Well gone in the buddha-dharma of the three times, his Dharma is the same as that of past buddhas. At the time of the past buddhas' departure they did so well, did so well, and when they came, they did so well, did so well—thus the name Well Gone (sugata).

35

Fascicle Two: The Precepts

1003a

The Brahmā's Net Sutra

His actions are the most virtuous, and entering into society he teaches sentient beings, leading them to liberation from all bonds; thus he is called Liberator of the World. This person, above all dharmas, enters into the Buddha's comportment with the appearance of a buddha. The defining activity of a great person is that of liberating people from the world. Thus he is called Unsurpassed Personage (anuttara). He soothes all sentient beings, who are called "souls"; [thus he is called Tamer of Souls (puruṣadamya-sārathi)]. Amid gods and humans he teaches all sentient beings so that they listen to the words of the Dharma; thus he is called Teacher of Humans and Gods (śāstā devamanuṣyānām). The mystery and the source are not two; buddha-nature and profound awakening are always constantly greatly fulfilled; all sentient beings worship and respect him; thus he is called World-honored One. Since all the people of the world listen to and memorize the teaching, this is the buddha stage. It is within this buddha stage that all sages enter their spheres of activity; thus it is called the stage of the buddha realm. At this time, sitting on jeweled lotuses, all [those in attendance] received assurance [of their future enlightenment] and were overjoyed. As the Dharmabody Buddha stroked their heads, bodhisattvas of the same views and learning, with different mouths yet in the same voice praised He Who is Without Equal. Furthermore, all the buddhas and bodhisattvas in the ten trillion worlds gathered like clouds, requesting the turning of the ineffable wheel of the Dharma, the Dharma approach with the guidance of Ākāśagarbha. This ground was that of the category of the inexplicable marvelous Dharma approach, the marvelous samādhiapproach of the three kinds of supranormal cognition, and the dhāraṇī approach, all of which are unknowable to the minds of ordinary people in the lower stages. Only the Buddha's immeasurable deeds, speech, and thought can fathom its source. As is explained in the "Chapter on the Heaven of Radiant Sound,

" the ten forms of fearlessness and the buddha path are the same. 36

Fascicle Two

The Precepts

Preface to the Bodhisattva Precepts

of the Brahmā's Net Sutra

All you disciples of the Buddha, join your palms in reverence and listen wholeheartedly. I would now like to articulate the preface to the great precepts of the buddhas. If the members of the assembly will quietly listen, and they know that they have sinned, they will repent. If they repent, then they will be at ease. If they do not repent, their crimes will grow more grievous. The sinless are silent, and because of their silence you should know that they are all purified. Worthy monks, laymen, laywomen, and all the rest, listen well! In the age of the semblance Dharma after the Buddha's passing into nirvana, you should revere the Prātimokṣa.The Prātimokṣais none other than these precepts. When you observe these precepts, it is like darkness meeting with light; it is like a poor man becoming rich; it is like someone who is ill being healed; it is like a prisoner being released from his chains; it is like a traveler who is able to return home. You should know that these rules (i.e., the Prātimokṣa) are the great teacher for this assembly of people, and even if the Buddha were still in the world it would be no different. Thoughts of fear are difficult to produce; wholesome thoughts are difficult to give rise to. Therefore a sutra says,

"Do not trivialize minor misdeeds as if they are

not problematic. Drops of water, although tiny, will gradually fill a large basin.

" A single instant of sin can lead you to fall into the hell of uninterrupted suffering. Once you lose your human body you won't get another one for ten thousand kalpas. Just as a galloping horse [passes by swiftly], one's physical strength will not remain—the transience of human life goes beyond the mountains and seas. Even if something remains for the duration of one day, it will be quite difficult to hold onto it tomorrow.

Members of the assembly should each energetically advance their own minds. Be careful not to be lazy, negligent, drowsy, or arbitrary. In the evening 37

Invocation

The Brahmā's Net Sutra

1003b

you must gather your thoughts and focus them firmly on the Three Treasures. Don't take as being a waste of time the effort to deepen your repentance for those of later generations. Members of the assembly, each of you in your own minds should carefully rely on these precepts. Discipline yourselves in the practices that accord with the Buddha's teachings. Invocation

At this time for the members of this great assembly, Vairocana Buddha revealed in abbreviated form the mind-ground within the ineffable Dharma gates equal in number to the grains of sand in a hundred thousand Ganges Rivers, as if making them fit on the tip of a single strand of hair. [Vairocana said:]

This is what all buddhas of the past have taught, what the buddhas of the future will teach, and what the buddha of the present is now teaching. It is what the bodhisattvas of the three divisions of time have already learned, what they will learn, and what they are learning. I have already cultivated this mind-ground for a hundred kalpas, thus receiving the name of Rocana.

17 O buddhas, transmit what I have taught and open

up the path of the mind-ground for all sentient beings. At that time, on the brightly blazing, divinely illuminated lion's throne of the world of the lotus flower platform store, Vairocana emitted effulgent light. He addressed the thousand buddhas who were seated on the lotus petals: Hold on to the "Chapter on the Dharma Approach" of my mind-ground and depart. Again, you will become ten trillion Śākyas, extending this teaching to sentient beings, gradually explaining this "Chapter on the Dharma Approach of the Mental Stages.

" You should all memorize

and recite it and, with one mind, put it into practice. The Teaching Transmitted to the

Transformation-body Buddhas

At this time the thousand buddhas sitting on lotus petals and the ten trillion Śākyas got up from the blazing lion thrones in the lotus flower store world and each returned [to his original place]. Their entire bodies emitted inconceivably numerous rays of light, and in each of these there appeared innumerable 38

Fascicle Two

buddhas. At once, they took innumerable blue, yellow, red, and white lotuses and offered these to Vairocana Buddha. Having finished receiving and memorizing the above-taught "Chapter on the Dharma Access of the Mind-ground, "

each took his leave and departed from this lotus flower store world. Repayment of Kindness

and a Separate Iteration

of the Teaching

On their departure they entered the essential nature space lotus-radiance samādhiand returned to their original worlds, beneath the bodhitree in Jambudvīpa. They then emerged from the space lotus-radiance samādhiof the essential nature. Having emerged, they sat on the throne illuminated by the adamantine thousand rays of light in the hall of marvelous radiance, and expounded the ten world-oceans. Rising from their seats again, they went to Indra's palace to expound the ten abodes. They again rose from their seats and proceeded to Yama Heaven, where they expounded the ten practices. Rising from their seats again, they proceeded to the fourth heaven, where they expounded the ten dedications of merit. Rising from their seats again, they proceeded to Nirmāṇarati (Creation of Enjoyment) Heaven, where they expounded the ten meditations. Rising from their seats again, they proceeded to Paranirmitavaśavartin (Partaking of Pleasures Created in Other Heavens) Heaven, where they expounded the ten grounds. They further proceeded to the first meditation, where they expounded the ten indestructible [states of mind]. They further proceeded to the second meditation, where they expounded the ten forms of tolerance. They further proceeded to the third meditation, where they expounded the ten vows. They further proceeded to the royal palace of Mahêśvara within the fourth meditation, where they expounded the "Chapter on the Dharma Approach of the Mind-ground" that was explained by Vairocana Buddha in our place of origin, the lotus treasury world. The remaining ten trillion Śākyas followed suit without duality or distinction, as is explained in the "BhadrakalpaChapter. "

Then Śākyamuni Buddha, after first appearing in the lotus treasury world, entered the palace of the devakings from the East. After expounding the Sutra of Māra

'

s Conversion,he descended to be born in the state of Kapilavastu in the southern continent of Jambudvīpa. His mother was named Māyā, 39

1003c

The Exhortation

The Brahmā's Net Sutra

his father Śuddhodana, and he himself was named Siddhārtha. He left home at the age of seven;18 he attained enlightenment at thirty and came to be called Śākyamuni Buddha. At the site of his enlightenment he sat on the adamantine splendorous royal throne, and from that time until his ascent to the palace of the Heaven of Mahêśvara, he expounded his teachings in ten places, one after the other. At this time the Buddha observed the net of Indra, the king of Brahmā Heaven, and was motivated to say:

Innumerable worlds are just like the eyelets in this net. Each and every world is different from the other and the differences are innumerable. It is the same with the Buddha's teachings. Up to now I have returned to this world eight thousand times.

For the sentient beings in this sahāworld I have sat upon the adamantine splendorous throne [and all the other ten stations], up to the palace of King Mahêśvara. I have completed the succinct disclosure of the "Chapter on the Dharma Gate of the Mind-ground.

" Thereafter, I

descended from the heavenly palace to the place below the bodhitree in Jambudvīpa, and for all the sentient beings and benighted worldlings of this world I explained the single admonishment that was always recited by our original teacher, Vairocana Buddha, when he gave rise to his original intention for enlightenment within the original mindground. The Exhortation

The radiant adamantine precepts are the source of all buddhas, the origin of all bodhisattvas, the seed of buddha-nature. All sentient beings without exception possess buddha-nature. All [those who have] mentation, consciousness, form, and mind—who have these feelings and these minds— are all encompassed by these buddha-nature precepts. It is precisely because of these ever-present causes [in the form of the precepts] that there is, without fail, always an abiding Dharma body. In this way, these ten Prātimokṣas19 appear in the world, and these Dharma rules are received and upheld with reverence by all sentient beings of the three times. I will now once again recite the "Chapter on the Ten Inexhaustible Precepts Treasury" for this great assembly. These are the precepts for all sentient beings, whose original self-nature is pure.

40

Fascicle Two

The Bodhisattva Precepts

The Transmission and Remembrance of the Founding Teacher Now I, Vairocana, sitting on the lotus flower platform, On the thousand petals that surround me a thousand Śākyamunis again appear.

Each flower has ten billion lands, and in each land a Śākyamuni. Each sits under a bodhitree, and simultaneously they all attain full enlightenment.

These hundreds of thousands of millions of buddhas are all the original body of Vairocana.

To each of these hundreds of thousands of millions of Śākyamunis is attached a vast number of followers, Who all together come to my place and listen to me recite the Buddha's precepts.

The nectar gate is then opened, and at this time hundreds of thousands of millions [of Śākyamunis]

Return to their original site of enlightenment, each sitting under a bodhitree.

Reciting the precepts of my original teacher—the ten grave and the forty-eight [minor.]

The precepts radiate like the sun and moon; they are like jewels in a necklace.

Vast numbers of bodhisattvas achieve perfect enlightenment based on them.

What Vairocana recites, I also recite. You newly initiated bodhisattvas should receive and observe the moral discipline with great reverence. Once you have received and observed this moral discipline, you should impart it to all sentient beings. Listen well, as I precisely recite the store of the moral discipline within the Buddha's teachings—the Prātimokṣa. All of you in the great assembly should believe truly in your hearts That you will, in the future, become buddhas; I have already become a buddha.

1004a

41

Preface to the Formation of the Precepts

1004b

The Brahmā's Net Sutra

Once you have generated this kind of faith, then the category of moral discipline is already complete. All those possessed of mind should embrace the Buddha's precepts; Sentient beings who receive the Buddha's precepts directly enter into the buddha stages,

The stage that is identical to great enlightenment is complete— these are truly my disciples.

All those in the great assembly should be reverent and listen with all their hearts to my recitation.

Preface to the Formation

of the Precepts

Interlocutor's Preface

At this time Śākyamuni Buddha first sat beneath the bodhi tree and achieved peerless enlightenment. [After this] his first act was to establish the Prātimokṣa,[encouraging his followers] to piously obey their fathers and mothers, honored monks, and the Three Treasures. Pious obedience is the principle of the ultimate path.

"Piety" is synonymous with "moral discipline, "

and also means "restraint.

" The Buddha then emitted immeasurable rays of light from his mouth, and at that time a great crowd of millions of billions of bodhisattvas, beings from the eighteen Brahmā heavens, beings from the six heavens of the desire realm, and the kings of the sixteen major states, all clasped their hands together in utmost reverence and listened to the Buddha recite the Great Vehicle precepts of all buddhas. The Preface of the World-honored One The Preface of the Preceptor

The Buddha addressed the bodhisattvas: I will henceforth recite the Dharma precepts of the Buddha once every half-month. All of you bodhisattvas who have given rise to the aspiration [for enlightenment] should also recite them, as well as the bodhisattvas in the ten stages of departure for the destination, the ten stages of nurturance, the ten adamantine stages, and the ten grounds—all of these bodhisattvas should also recite them. Therefore, the light of the precepts 42

Fascicle Two

shines forth from my mouth, so that those with affinity have no lack of cause.

The Dharma Preface

Each ray of light is neither blue, yellow, red, white, nor black. They are neither form nor mind, neither existent nor nonexistent; they are dharmas of neither cause nor effect. They are the original source of the buddhas, the basis of the bodhisattvas, the basis for the disciples of the Buddha who fill the great assembly. Therefore the disciples of the Buddha in the great assembly should receive and maintain, read and recite, and study [the precepts] well.

The Preface for the Disciples

Disciples of the Buddha, listen well! If you receive the Buddha's precepts, whether you are a king or a prince, a major official or a minister, a bhikṣu or a bhikṣuṇī,if you are beings in the eighteen Brahmā heavens, or deva children in the six heavens of the desire realm, or common people or eunuchs, debauched men, prostitutes, or menials, or one of the eight kinds of spiritual beings, vajraspirits, animals, or magically conjured persons—by simply understanding the words of the Dharma teacher, fully accepting the precepts, all of you are called "the most pure. "

The Main Sermon

The Buddha addressed his disciples:

There are ten grave Prātimokṣas. If you receive the bodhisattva precepts but do not recite them, you are not a bodhisattva, nor do you have the seed of the Buddha. I also recite them.

Introduction of the Exhortation to Uphold

All [past] bodhisattvas have already studied these precepts, all [future] bodhisattvas will study these precepts, and all bodhisattvas [of the present] are now studying these precepts. I have already explained the features of the bodhisattva Prātimokṣa.You should study and, with a reverent mind, uphold and observe them.

43

The Ten Grave Precepts

The Brahmā's Net Sutra

The Ten Grave Precepts

1. Prohibition of Killing for Pleasure

The Buddha said:

My disciples, if you yourself kill, or you incite someone else to kill, or you participate in the planning of a killing, or praise killing, or enjoy seeing someone kill, or kill by magical spells, then you have the causes of killing, the conditions of killing, the method of killing, the act of killing; this holds true even for the accidental killing20 of any form of life. Bodhisattvas should give rise to an enduring attitude of compassion, an attitude of reverence and obedience, and devise skillful means to save and protect all sentient beings. On the other hand, if a bodhisattva kills a living creature and takes pleasure in the act, this constitutes a bodhisattva pārājikaoffense.

2. Prohibition of Stealing Others' Property

My disciples, you should not yourself steal, incite others to steal, or steal through deception; if you engage in the causes of stealing, the conditions of stealing, the planning of stealing, the act of stealing, or stealing through magical spells, and so on, up to stealing the property of spiritual beings or the property of thieves—no matter what object is stolen, whether a single needle or blade of grass, or even if you have stolen by accident. A bodhisattva generates the buddha-nature mind of reverence and compassion, always assisting all people to bring about well-being and happiness. If instead you steal others' wealth and possessions, this is a pārājikaoffense for bodhisattvas. 3. Prohibition of the Heartless Pursuit of Lust

My disciples, you should not engage in lustful behavior, incite someone to engage in lustful behavior, or even indulge in unplanned lustful behavior with any woman; you should avoid the causes of debauchery, the conditions of lustful behavior, the planning of lustful behavior, and the consummated act of lustful behavior. This includes everything up to sexual gratification with female animals, female celestials, or female spirits, as well as deviant forms of sexual conduct.

21 Moreover, bodhisattvas should

44

Fascicle Two

give rise to an attitude of piety; they should save all sentient beings by providing them with the pure teaching. If instead they repeatedly indulge in lustful behavior with anyone, engaging in sexual acts with animals, or one's mother, daughter, sister, or another close relative, 22 then this

is cruelty and constitutes a bodhisattva pārājikaoffense. 4. Prohibition of Intentional Lying

My disciples, if you engage in lying on your own, encourage others to lie, or lie through deception, then you are involved in the causes of lying, the conditions of lying, the method of lying, and the act of lying. This also includes saying that one has seen what one has not seen, saying you have not seen something that you have seen, or lying [implicitly] through bodily actions or within one's own mind. Bodhisattvas always give rise to right speech and right views, and also lead all sentient beings to practice right speech and right views. If, on the other hand, you lead sentient beings to wrong speech, wrong views, and wrong activities, this constitutes a bodhisattva pārājikaoffense. 5. Prohibition of the Sale of Alcohol

My disciples, if you yourself sell alcohol, or you encourage others to do so, then herein are the causes of selling alcohol, the conditions for selling alcohol, the method of selling alcohol, and the act of selling alcohol. All kinds of alcohol should not be sold, as [consumption of alcohol] leads to the commission of [other] crimes. Instead, bodhisattvas should give rise to penetrating wisdom in all sentient beings. If, on the other hand, they lead sentient beings into distorted states of mind [by selling them alcohol], this is a bodhisattva pārājikaoffense. 6. Prohibition of Speaking of the Faults of Others

My disciples, if you yoursef speak about the faults of renunciant bodhisattvas, lay bodhisattvas, bhikṣus, bhikṣuṇīs, or you encourage someone else to speak of their faults, then you have enacted the causes of faultfinding, the conditions of fault-finding, the method of fault-finding, and the act of fault-finding. When bodhisattvas hear about non-Buddhists or evil adherents of the two vehicles who talk about that 45

1004c

1005a

The Brahmā's Net Sutra

within the buddha-dharma which is not the Dharma and not the Vinaya, they should always be compassionate. They should teach these unwholesome adherents and cause them to give rise to wholesome faith in the Great Vehicle. If instead bodhisattvas discuss the faults of those within the fold of the buddha-dharma, this is a bodhisattva pārājikaoffense. 7. Prohibition of Praising Oneself and Disparaging Others My disciples, if with your own mouth you praise yourself and disparage others, or if you encourage people to praise themselves and disparage others, then you have the causes of disparagement of others, the conditions of disparagement of others, the method of disparagement of others, and the act of disparagement of others. On behalf of sentient beings, bodhisattvas should receive their blame and reflect on their own wrongdoings, and attribute good works to others. If you proclaim your own merits and cover up other people's good works, causing them to be disparaged, this constitutes a bodhisattva pārājika offense. 8. Prohibition of Parsimony and Abuse of Others

My disciples, if you yourself are stingy, or you encourage others to be stingy, then you have carried out the causes of parsimony, the conditions of parsimony, the methods of parsimony, and the act of parsimony. When seeing any destitute person begging for help, a bodhisattva should offer whatever that person needs. But if a bodhisattva in a wicked and hateful state of mind does not offer so much as a single coin, a single needle, or a single blade of grass [to someone in need], or does not teach one phrase, one verse—not even a tiny grain of the Dharma for seekers of the Dharma—and instead humiliates that person, this constitutes a bodhisattva pārājikaoffense. 9. Prohibition of Holding Resentments and Not Accepting Apologies My disciples, if you are hateful or encourage others to be hateful, then you have the causes of hatred, the conditions of hatred, the framework of hatred, and the activity of hatred. Instead, a bodhisattva should encourage the growth of wholesome roots in all sentient beings, and without quarreling always generate compassion. If instead you insult 46

Fascicle Two

and revile sentient and non-sentient beings, or pummel them with your fists, or attack them with knives or sticks, and do not let up in your anger even when this person seeks reconciliation; if he or she approaches with sincere words of apology and you still do not release your anger, this constitutes a bodhisattva pārājikaoffense.

10. Prohibition of Denigration of the Three Treasures If, my disciples, you denigrate the Three Treasures or encourage others to denigrate them, then you have the causes of denigration, the conditions of denigration, the form of denigration, and the action of denigration. Instead, if a bodhisattva hears a non-Buddhist or an evil person uttering even a single word of denigration of the Buddha, it should feel to that bodhisattva as if three hundred sharp spears were piercing his heart. How, then, could he himself slander [the Buddha] and not give rise to the mind of faith and a complaisant attitude? If instead he assists such evil people and those with mistaken views in slandering [the Three Treasures], then this constitutes a bodhisattva pārājikaoffense. Conclusion

All good students: this is the ten-part Prātimokṣaof the bodhisattvas, which you should study. You should not break even one of these precepts, as if [violating] just one is not such a big issue—much less should you break all ten! If someone violates [the precepts] in this way, he will not attain the awakening of the mind of enlightenment in this lifetime; he will fail at kingship, he will fail at wheel-turning kingship; he or she will fail as a bhikṣuor bhikṣuṇī;he will fail at the practice of the ten stages of departure toward the destination, at the ten stages of nurturance, at the ten adamantine stages, at the ten grounds, and at the stage of the marvelous fruit of the ever-abiding buddha-nature. [Someone who violates these precepts] will fail at all of these and fall into the three evil destinies, and for a duration as long as two or three kalpas he or she will not hear the name of his father or mother, or the Three Treasures. Therefore, you should avoid breaking any one of these precepts. All of you bodhisattvas who are now studying, who will study, and who have already studied these ten precepts should 47