Bodhisattva Virtuous Precepts Sutra (菩薩善戒經)

Sutra on the Bodhisattva’s Precepts, Volume 2

Sung Dynasty: Translated by the Tripitaka Master Gunavarman from Jibin

Chapter 5: The True Meaning of the Bodhisattva Stage

**What is true meaning?** True meaning is of two kinds: first, the nature of reality; second, the teachings of reality. Furthermore, there are four kinds: first, conventional worldly usage; second, conventional learned usage; third, purifying the affliction-obstruction; fourth, purifying the wisdom-obstruction.

**What is conventional worldly usage?** It refers to the names and labels that worldly people agree upon. For example, when people see earth, they truly call it earth and never call it fire. When they see fire, they truly call it fire and never call it earth. The same goes for water, wind, form, sound, smell, taste, touch, clothes, food, drink, ornaments, tools, music, light and dark, men and women, houses, fields, suffering and pleasure. When something truly causes suffering, you call it suffering and never call it pleasure. When something truly brings pleasure, you call it pleasure and never call it suffering. Calling things this or that, definite or indefinite — all beings in the world, from ancient times, have passed down these names and appearances and naturally understand them. This understanding does not come from cultivation or practice; it is simply known. This is called the true meaning of conventional worldly usage.

**What is conventional learned usage?** It is when wise people in the world first deliberate and then produce scriptures, treatises, and arguments. This is called conventional learned usage.

**What is purifying the affliction-obstruction?** All Śrāvakas and Pratyekabuddhas, using their wisdom and path that is free from defilement, destroy their afflictions and attain unobstructed wisdom. This is called purifying the affliction-obstruction. Because they have destroyed their afflictions, their wisdom becomes clear and pure. Because their wisdom is pure, their body and mind become unobstructed. This is called the true meaning of purifying the wisdom-obstruction.

**What is further called 'true'?** Truth is called the Four Noble Truths: Suffering, its Origin, its Cessation, and the Path. By contemplating these Four Truths, one attains true wisdom. This is called a Śrāvaka or Pratyekabuddha. Śrāvakas and Pratyekabuddhas analyze the five aggregates (form, feeling, perception, mental formations, consciousness) and thus, apart from these aggregates, they see no self or anything belonging to a self. They analyze the twelve links of dependent origination and thus, apart from these aggregates, they see no sentient being or person. This is called the true meaning of purifying the wisdom-obstruction.

If one's wisdom cannot know its own objects, this is called a wisdom-obstruction. Being able to destroy this obstruction and know one's objects is called the true meaning of purifying the wisdom-obstruction.

**True meaning** also refers to when Buddhas and Bodhisattvas deeply contemplate all the aggregates, sense-fields, and elements. They contemplate the self as no-self, sentient beings as non-sentient beings, persons as non-persons. This is called purifying the wisdom-obstruction. They contemplate that all realms of reality are ineffable. Yet, because they understand conventional truth, they can differentiate and explain these realms. Knowing the true nature of all reality gives them unsurpassable wisdom. This unsurpassable wisdom destroys all obstructions. Therefore, this is called the true meaning of purifying the wisdom-obstruction.

**True meaning has two further aspects:** existence and non-existence. 'Existence' refers to conventional worldly usage. This includes form, feeling, perception, mental formations, consciousness; the eye, ear, nose, tongue, body; earth, water, fire, wind; form, sound, smell, taste, touch; the wholesome, unwholesome, and neutral; the dharmas of arising, ceasing, and those arising from conditions; the past, future, and present; the conditioned and unconditioned; this world and other worlds; the sun and moon; seeing, hearing, cognizing, and knowing; what is attained through observation; what is cultivated, received, and upheld; even up to Nirvāṇa. This is called 'existence' within conventional worldly usage.

What exists in the world conventionally is called the nature of reality. 'Non-existence' refers to the 'existence' within conventional worldly usage. From form up to Nirvāṇa, their inherent nature is non-existent. That is why they are called 'non-existent'. Because sentient beings see them, we call them 'existent'. The nature of reality is originally non-existent, so we call it 'non-existent'. The 'existence' and 'non-existence' taught by all Buddhas and Tathāgatas is called 'true'. Truth is called the Middle Way. Neither existence nor non-existence is called the Middle Way. The Middle Way is called the unsurpassable path. This Middle Way, which all Buddhas and World-Honored Ones have realized by removing obstructions, is therefore called All-Knowing Wisdom. Bodhisattva-Mahāsattvas, even while learning this Middle Way, still have obstructions. Therefore, they do not attain All-Knowing Wisdom. The wisdom of a Bodhisattva, being skillful means, is the cause for Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment).

Why? Because although Bodhisattva-Mahāsattvas do not fully possess the wisdom of the Middle Way, they speak of the characteristics of saṃsāra (the cycle of birth and death) as both existent and non-existent, and they do this to propagate the unsurpassable Buddha-Dharma. Although they dwell in saṃsāra, they can clearly understand its faults and dangers without developing aversion or regret. If they did not know the faults of saṃsāra, they could not destroy the knots of afflictions. If their minds became averse, they could not teach and transform sentient beings, protect the various Buddha-Dharmas, and quickly attain Nirvāṇa. If they attained Nirvāṇa, they could not attain Anuttarā Samyaksaṃbodhi. If they do not teach and transform sentient beings, how could they attain Supreme Perfect Enlightenment? Therefore, when Bodhisattvas are in saṃsāra cultivating the path to enlightenment, they neither fear Nirvāṇa nor seek Nirvāṇa. If a Bodhisattva fears Nirvāṇa, they cannot fully adorn the path of enlightenment. They also cannot praise Nirvāṇa to countless sentient beings. They will not give rise to faith, joy, or focused attention on Nirvāṇa. Therefore, a Bodhisattva does not generate fear towards Nirvāṇa.

If a Bodhisattva seeks Nirvāṇa, they could attain it. But if they attained it, they could not accomplish Supreme Perfect Enlightenment and teach sentient beings with the various Buddha-Dharmas. If a Bodhisattva cannot deeply contemplate the faults of saṃsāra, they might either become averse to and weary of it, fear Nirvāṇa, or seek Nirvāṇa. This is called a Bodhisattva without good skillful means. If a Bodhisattva can deeply contemplate the faults of saṃsāra, delight in dwelling within it, neither fear Nirvāṇa nor seek it, this is called a Bodhisattva with good skillful means. 'Good skillful means' means understanding the emptiness of the ultimate truth.

Bodhisattva-Mahāsattvas cultivating and accumulating this emptiness of the ultimate truth are said to be observing the Bodhisattva precepts and the great skillful means, in order to attain the Tathāgata's unsurpassable wisdom. If someone cultivates and accumulates these Bodhisattva precepts, they attain true wisdom. They see and know that all dharmas have no self and nothing belonging to a self. They know the nature of all dharmas. Therefore, their minds cling to nothing. They also explain conventional truth and ultimate truth. They see all dharmas with an impartial mind. They can make great gifts. Through the causes and conditions of giving, they skillfully know worldly affairs. Although they study worldly affairs, their minds do not become weary or regretful. They completely understand them and attain great mindfulness. Although they know worldly affairs, their minds are without arrogance. They constantly teach sentient beings, not stingy. With clever skillful means, they skillfully teach sentient beings about worldly matters, all for the sake of leading sentient beings to Supreme Perfect Enlightenment. Bodhisattvas diligently cultivate and accumulate these worldly matters without weariness or regret.

If they see sentient beings experiencing suffering and trouble, it immediately strengthens their resolve for Supreme Perfect Enlightenment. Bodhisattvas thus increase their wholesome dharmas without generating arrogance. They develop a mind of loving-kindness and compassion towards all sentient beings. Bodhisattvas thus increase their wisdom without generating arrogance. They destroy the various wrong views of sentient beings. If a Bodhisattva attains worldly or supramundane meditative absorptions, they do not flaunt their own virtues to gain offerings from others. They are not defiled by worldly dharmas. At that time, a Bodhisattva accomplishes and fully possesses immeasurable merit. This is called the Bodhisattva precepts.

All the wholesome dharmas of a Bodhisattva-Mahāsattva are dedicated to the path of enlightenment. This is called the Bodhisattva precepts. The past Bodhisattvas attained Supreme Perfect Enlightenment by accomplishing the Bodhisattva precepts. The future and present Bodhisattvas also do so. A Bodhisattva-Mahāsattva receives and upholds the Dharma of the three-times Bodhisattvas. They can use the Buddha-Dharma to teach and transform sentient beings, with utmost sincerity cultivating the path of enlightenment. For the sake of the path of enlightenment, they do not begrudge even their own life.

Not begrudging one's life is the Bodhisattva precepts. One who begrudges their life will ultimately be unable to attain the Bodhisattva precepts. Even begrudging a single coin prevents one from attaining the Bodhisattva precepts. A Bodhisattva-Mahāsattva accepts a body and accumulates wealth for the sake of sentient beings. If they develop a stingy mind towards either their body or their wealth, they are called a Bodhisattva in name only, not a true Bodhisattva. If a Bodhisattva can be unattached to wealth and life, know that they can then benefit sentient beings. They can practice patience. They can destroy anger, hatred, and jealousy. They clearly understand worldly affairs, skillfully comprehend skillful means, and can destroy the doubts of sentient beings. They can themselves increase the causes for the fruit of enlightenment. They skillfully tame all their sense faculties. They are not toppled by the four perverse views (mistaking impermanence for permanence, suffering for happiness, non-self for self, impurity for purity). They can understand the profound meaning of all dharmas. They can attain and fully possess the four immeasurable states of mind (loving-kindness, compassion, joy, equanimity). They accomplish the five superknowledges and the four analytical knowledges. They can ultimately contemplate the twelve links of dependent origination. They reach the stage where they treat all sentient beings as their only child. They can attain the body of permanence, bliss, self, and purity. They attain great freedom and the unsurpassable Nirvāṇa. They can skillfully reveal and explain the skillful means to Nirvāṇa.

The immeasurable merit that Bodhisattva-Mahāsattvas accomplish all arises from the causes and conditions of the precepts. A Bodhisattva-Mahāsattva who accomplishes and fully possesses the Bodhisattva precepts can become a servant to all sentient beings. If sentient beings scold, beat, harm, or rob them, the Bodhisattva generates a mind of loving-kindness. If they see sentient beings with heavy afflictions, the Bodhisattva develops a mind of compassion. In order to destroy the afflictions of sentient beings, they bind their minds to contemplate various good skillful means. Towards all sentient beings, their minds are without deceit or crookedness. As far as they are able, they give pleasure to sentient beings, not seeking reward and harboring no hatred. In order to destroy the anger and affliction in sentient beings' minds, they contemplate skillful means. They remember kindness and are grateful. Even before being asked, they spontaneously practice giving. If they possess something and do not give it to someone who asks, they cannot accomplish the Bodhisattva precepts. If someone asks three times and they still do not give, this is called committing a heavy offense. It is not an offense if, using skillful words and consolation, they cause the seeker to not generate a hateful mind.

Seekers are of two kinds: first, the poor; second, those with wrong views. Not giving to the poor constitutes an offense. Not giving to those with wrong views is not called an offense. Not committing an offense is called good conduct. A Bodhisattva of good conduct truly knows that the realm of reality is ineffable. They know the nature of reality. They know conventional worldly usage. 'Conventional worldly usage' refers to form, feeling, perception, mental formations, consciousness, up to Nirvāṇa. Form, up to Nirvāṇa, is not called 'true'. Why? Because form is neither existent nor non-existent, up to Nirvāṇa being neither existent nor non-existent. If it is neither existent nor non-existent, how can it be true? How is it non-existent? Sentient beings, in their delusion, mistakenly cling to form as a self, up to mistakenly clinging to Nirvāṇa as a self. This is called non-existence. How is it not non-existent? Because it flows and spreads in the world. It is not deceptive. It can be explained. Therefore, it is called not non-existent. For this reason, it is called neither existent nor non-existent.

If according to the Dharma as taught, you say it is existent, then within a single dharma there would be countless names. Because of countless names, there would be countless natures. Why? Because within each and every dharma there are countless names. What is meant by 'countless names'? For example, the single dharma 'form' is also called blue, yellow, red, white, long, short, square, round, coarse, fine, visible, invisible, with resistance, without resistance, smooth, rough, light, heavy. This is what can be spoken. If you say something exists based on what is spoken, then within a single dharma there would be countless characteristics. What can be spoken has no fixed nature. It flows and spreads in the world only due to speech. In reality, there is no speaker and no true nature. All dharmas are also like this. If within form, up to Nirvāṇa, there were a true nature, then it should not be possible to speak of blue, yellow, red, white, up to light and heavy. If there is no true nature, before it first spread, how could it have been transmitted? It can be transmitted because its nature as something that flows and spreads exists. There is no beginning to the spreading. Therefore, it can spread. If, before form existed, 'form' as a name was able to spread, then for what reason, when there was no form, did it not spread? If the act of spreading could create the nature of form, then why can spreading not create the countless natures of form? Therefore, the nature of reality is ineffable.

The same applies to form, feeling, perception, mental formations, consciousness, up to Nirvāṇa.

There are two kinds of people who are far from the Buddha-Dharma, who are not disciples of the Buddha, and have forever lost the Buddha-Dharma: First, those who say that form, up to Nirvāṇa, has a true nature. Second, those who do not believe in the nature of conventional worldly usage. These two people are unfit to receive and uphold the Bodhisattva precepts. If they try to receive them, the recipient will not obtain them, and the teacher commits an offense. Why do they not obtain them? Because they slander true reality by clinging to what is not Dharma. Therefore, although they try, they ultimately do not obtain the precepts. If they do not obtain the precepts, how can they be called disciples of the Buddha in this Dharma? Therefore, they are called far from the Buddha-Dharma.

The Bodhisattva precepts are not obtained by mouth alone. Only when the mind and mouth are in harmony can they be obtained. These two kinds of people have no true mind at all. How can they obtain them? If someone falsely clings to and fixates on form, they have forever lost the Buddha-Dharma. If someone does not believe that form is conventional usage, this is called slandering all dharmas. Such a person has forever lost the Buddha-Dharma. Therefore, it is ineffable to say it is either existent or non-existent. Why? Just as due to the five aggregates there are the names 'I', 'person', 'sentient being', 'individual', if there were no five aggregates, how could such names spread? Form is also like this. Because form exists, there are various names and labels that flow and spread. True reality has no flowing and spreading. Apart from true reality, there is also no flowing and spreading.

Foolish people who say all dharmas are empty commit a great offense. If someone says all dharmas are empty in the Mahāyāna scriptures, they also commit a great offense. They cannot properly understand the meaning of the Mahāyāna scriptures. They generate an arrogant mind, saying 'I understand well'. Following their own minds, they falsely think and imagine, and explain it broadly to others. This also commits a great offense. If someone says, 'All dharmas have no nature, so how can they flow and spread in the world?' this also commits a great offense. Why? Because they slander all dharmas. One who slanders all dharmas is a true disciple of the non-Buddhist Pūraṇa Kāśyapa. Pūraṇa Kāśyapa claimed that all dharmas have no nature. But in the Buddha-Dharma, they are said to be both existent and non-existent.

If someone says all dharmas are empty, know that such a person should not be lived with, discussed with, or have Uposatha (observance) and confession with them. If you live with them, discuss with them, or perform Uposatha and confession with them, you commit a great offense. Why? Because they do not understand the meaning of emptiness. Such a person cannot benefit themselves or others. Therefore, the Mahāyāna scriptures say that one who does not understand emptiness is worse than a fool. Why? Foolish people might say 'form is the self', up to 'consciousness is the self'. One who holds a view of self does not destroy the Buddha-Dharma. But one who does not understand emptiness permanently destroys the Buddha-Dharma, causing its loss and extinction. One who gives rise to a self-view does not go to the three evil realms. But one who does not understand emptiness and broadly explains it to others, know that such a person will certainly go to the Avīci Hell. One who holds a self-view does not slander the Three Jewels. But one who falsely explains emptiness slanders the Three Jewels.

One who speaks of a self does not deceive sentient beings, does not slander true nature, does not obstruct the nature of reality, does not hinder sentient beings from attaining liberation, and does not teach others to violate the precepts. One who does not understand emptiness slanders all dharmas, does not understand true nature, does not understand the nature of reality, hinders liberation, and acts as an evil spiritual friend to many sentient beings. They themselves do not uphold the precepts and teach others to destroy them. They always delight in speaking of there being no action and no receiver of the fruits, causing many sentient beings to increase their hellish existence. For this reason, they are called far from the unsurpassable Buddha-Dharma.

**What is meant by not understanding the meaning of emptiness?** If a monk, nun, layman, or laywoman does not believe in or understand emptiness, or does not understand the Dharma, this is called not understanding the meaning of emptiness. Why? To say that all dharmas are inherently empty by nature, empty due to no cause, and to say that all dharmas have no location either. If there is no location, how can it be called empty? This is called not understanding emptiness.

**What is meant by truly understanding the meaning of emptiness?** If a monk, nun, layman, or laywoman says that within all dharmas there is no fixed nature, this is called emptiness. And the Dharma itself is not empty. This is called understanding emptiness. Such an understanding does not obstruct meaning, does not slander the Three Jewels. This is called correct understanding, without error or mistake.

**What is correct understanding?** For example, regarding form, we speak of 'form', up to Nirvāṇa, and analyze without saying they have various fixed characteristics. This is called 'form is empty'. Because form truly flows and spreads in the world, it is called 'not empty'. For this reason, the single dharma 'form' is said to be both existent and non-existent. Understanding these two aspects, we say it is 'dharma' and 'empty'. Ultimately, one does not falsely cling to or fixate on anything within it. This is called truly understanding the meaning of emptiness. Therefore, the Mahāyāna scriptures contain the following verse: