[A] verse on the shared morality of the Seven Buddhas says, “Do not perform any evil deeds, but practice only good deeds. Then one’s mind will spontaneously become pure. This is the teaching of all the Buddhas.”²⁴² The appearances, nature [and so forth] of those in the four evil destinies is the referent of “evil deeds.” The appearances, nature [and so forth] of men and gods are the referent of “good deeds.” “One’s mind will spontaneously become pure” refers to the pure mind which has analyzed [reality as lacking in self-]essence. This refers to the appearances, nature [and so forth] of those of the two vehicles.

The appearances, nature [and so forth] of bodhisattvas is that of a “pure mind,” which enters conventional existence [for the purpose of saving sentient beings]. The appearances, nature [and so forth] of the Buddha realm is that of a “pure mind,” which understands the middle [way].

If one were to explain these ten [suchlike characteristics of] appearances, nature [and so forth] with reference to all the Sūtras, Sāstras, and vinaya, then [one should know that this Perfect Teaching of the supremacy of Buddhahood and the integrated nature of reality as simultaneously empty of substantial Being yet conventionally existent] completely penetrates the Tripiṭaka, Shared, and Distinct Teachings and contains all dharmas without obstruction.

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According to Chan-jan in the Fa hua hsüan i shih ch’ien [
Annotations on “The Profound Meaning of the Lotus Sutra], this type of saying occurs often in the Āgama (Bukkyō taikei I, 611). See, for example, Ekottarāgama, T. 2, 551a13-14, which contains the verses:

Do not perform any evil.
Practice all good deeds.
Spontaneously one’s mind will become pure.
This is the teaching of all the Buddhas.
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