Flower Adornment Sutra – Chapter 1.1

Flower Adornment Sutra

(Avatamsaka Sutra)

Lectures on the Great and Vast Buddha Flower Adornment Sutra

Lecturer: Venerable Master Hsuan Hua (宣化)

Chinese translation: Tang Dynasty by the Tripitaka Master Shramana Shikshananda of Khotan

Vietnamese translation: Bhikshu Thích Minh Định

 

Chapter One

“Chapter” refers to a division or category. This chapter discusses the leaders of the worldly and supramundane realms, describing all kinds of subtle and wondrously adorned states, the adornment of lands, and the inconceivable adornment of Buddha lands.

“World” refers to the world.

“Leader” refers to a master or sovereign. The master of the world is the Buddha. He is not only the master of the worldly realm but also the master of the supramundane realm. The leaders of the worldly realm include all the Wheel-Turning Sage Kings: the Gold Wheel-Turning King, Silver Wheel-Turning King, Copper Wheel-Turning King, and Iron Wheel-Turning King. These four Wheel-Turning Kings can govern the worldly realm, but they cannot govern the supramundane realm.

“Sublime” means something that cannot be conceived by the mind or adequately described in words. It is beyond the reach of thought and expression.

“Adornments” means magnificence and splendor. These adornments are not something that ordinary people can fully know or see.

“Chapter One” means the beginning. Since this is the first chapter, it is called “The Sublime Adornments of the Leaders of the Worlds, Chapter One.”

 

“Thus Have I Heard”

I have heard it thus.

Commentary

The four words “Thus Have I Heard” are extremely important. Every Buddhist sutra begins with these words. They introduce the sutra and carry six meanings.

1. Distinguishing Buddhism from non-Buddhist teachings

These words distinguish Buddhism from the teachings of non-Buddhist schools. Non-Buddhist scriptures begin with the two sounds “A” and “Ou.” “A” means nonexistence, while “Ou” means existence. According to those teachings, what is spoken of must be either existent or nonexistent, so their scriptures begin with these two sounds.

Buddhism is different. It is neither existence nor nonexistence, neither nonexistence nor existence. It does not fall into either extreme.

Non-Buddhist teachings maintain that what exists exists, and what does not exist does not exist. This is taking sides between two extremes. Buddhist teachings do not fall into either extreme, so the four words “Thus Have I Heard” are used to introduce the sutra.

The words “Thus” refer to the wording of the Dharma. “I have heard” means receiving and accepting the teaching. What does “Thus” mean? It means this particular Dharma; if it were not “thus,” it would not be this Dharma. What Dharma is it? It is the definitive teaching of the Middle Way.

What does “I have heard” mean? It means that Venerable Ananda heard this Dharma and received and accepted it.

2. Putting an end to disputes

Disputes arise from a competitive desire to win. This runs contrary to the Way and gives rise to the four marks: the mark of self, the mark of others, the mark of sentient beings, and the mark of a life span. How can one attain samadhi while clinging to these marks?

What do people dispute over? They compete to be number one. Nowadays, everyone wants to be number one, and this is why disputes arise.

The words “Thus Have I Heard” indicate that this sutra was not spoken by Venerable Ananda himself; he heard it from the Buddha. Since it was the Buddha who spoke, the assembly had nothing to dispute about, and the disputes came to an end.

3. Preventing additions and omissions

From the words “Thus Have I Heard” onward, the sutra records where the Buddha was, how many people were in the assembly, and which sutra he taught on that occasion. The disciples did not dare to alter or embellish the text. Not a single word could be added, and not a single word could be removed.

4. Resolving the doubts of the assembly

When Venerable Ananda was among the assembly, he was the youngest. Naturally, people might have felt that his virtue was not yet sufficient to inspire them. Nevertheless, the Buddha entrusted the Dharma treasury to him and instructed him to compile the Buddhist scriptures.

When Venerable Ananda ascended the Dharma seat, the assembly developed three doubts.

A. They wondered whether Shakyamuni Buddha had actually entered Nirvana, or whether he had returned to teach them again. Venerable Ananda possessed the same thirty-two auspicious physical characteristics as the Buddha, although he was slightly shorter.

B. They wondered whether the Buddhas of the ten directions had come to teach the Dharma.

C. They wondered whether Venerable Ananda had suddenly attained Buddhahood, because his auspicious appearance was so magnificent.

When Venerable Ananda opened his mouth and said, “Thus Have I Heard,” the minds of the great Arhats cleared, and their doubts disappeared.

5. Giving rise to faith

These words cause all sentient beings to develop faith. The Dharma that is “thus” can be trusted, whereas what is “not thus” cannot be trusted. Therefore, “Thus” refers to the wording of the Dharma.

6. Conforming with the Buddhas of the three periods of time

These words accord with the Buddhas of the past, present, and future. Since the Buddhas of all three periods begin their scriptures with “Thus Have I Heard,” the first words of the Buddha’s sutras are likewise “Thus Have I Heard.”

When the Buddha was about to enter Nirvana, Ananda had not yet attained the fruit of Arhatship. He had not yet severed desire and attachment, so he wept bitterly and was overcome with grief. He could no longer remember anything else.

At that time, Venerable Aniruddha approached him and said, “Ananda, do not grieve so deeply. The Buddha entrusted the entire Dharma treasury to you. You are the one who will compile the scriptures in the future, and your responsibility is immense. You should now ask the Buddha what must be done in the future.”

Ananda replied, “The Buddha is entering Nirvana. What will there be left to ask about in the future? There will be nothing more to do.”

Venerable Aniruddha said, “After the Buddha enters Nirvana, the important task will be to propagate the Buddha Dharma. You must quickly go and ask him!”

Ananda asked, “Then what should I ask the Buddha?”

Aniruddha replied, “There are four extremely important questions that must be asked.”

1. While the Buddha is alive, we rely on him. After he enters Nirvana, whom should we rely on?

2. While the Buddha is alive, we take him as our teacher. After he enters Nirvana, whom should we take as our teacher?

3. While the Buddha is alive, he can subdue monks of unruly or evil disposition. After he enters Nirvana, who will discipline them, and how should they be disciplined?

4. When compiling the scriptures, what words should be used to begin them?

Venerable Ananda realized that these were indeed important questions. He went to the Buddha and asked all four.

The Buddha answered:

• “After I enter Nirvana, abide in accordance with the Four Foundations of Mindfulness.” This was the answer to the first question.

• “After I enter Nirvana, take the precepts as your teacher.” This was the answer to the second.

• “After I enter Nirvana, if there are monks of evil disposition who do not uphold the precepts, do not speak to them.” This was the answer to the third.

• “When compiling the scriptures, begin them with the words ‘Thus Have I Heard.’” This was the answer to the fourth.

The Four Foundations of Mindfulness are:

1. Mindfulness of the body.

2. Mindfulness of feelings.

3. Mindfulness of the mind.

4. Mindfulness of phenomena.

By cultivating in accordance with these Four Foundations of Mindfulness, one can attain spiritual realization and liberation. Why do we fail to attain realization? Why can we not escape the cycle of birth and death? It is because we do not:

• Contemplate the body as impure.

• Contemplate feelings as suffering.

• Contemplate the mind as impermanent.

• Contemplate phenomena as devoid of a self.

We cling to the self and think, “This belongs to me. This house is mine.” But when our breathing stops, nothing belongs to us anymore.

As the saying goes:

Fish leap in the water, People live in this human world. They do not know how to plant seeds of merit, And their minds continue to create karma.

Gold and silver pile up like mountains, Yet when they close their eyes, they must leave it all behind. Empty-handed, they appear before King Yama. By then, regret comes too late.

Now let us explain the general meaning of the Four Foundations of Mindfulness.

1. Contemplating the body as impure

Our bodies are inherently impure. The nine bodily openings continually discharge dirty and impure substances. The eyes produce discharge, the ears contain wax, the nose produces mucus, the mouth produces phlegm, and the body also excretes urine and feces.

Knowing that the body is impure, like a foul-smelling bag of skin, we should not become attached to it. If we do not cling to the body, we can attain liberation and avoid being burdened by it.

Laozi understood this principle when he said:

“The reason I have great troubles is that I have a body. If I had no body, what troubles could I have?”

Laozi understood the principle of contemplating impurity.

2. Contemplating feelings as suffering

Everything we experience involves suffering. There are three kinds of suffering, eight kinds of suffering, and immeasurable kinds of suffering.

What are the three kinds?

1. The suffering of suffering.

2. The suffering of change.

3. The suffering inherent in conditioned existence.

2.1 The suffering of suffering

This means suffering added to suffering. For example, someone may already have no home and then encounter a rainy day. Someone may have no clothes and then face freezing weather. Someone may have no food and then fall ill. If that person has no money to see a doctor or buy medicine, this is suffering piled upon suffering for the poor.

2.2 The suffering of change

Poor people experience the suffering of suffering, while wealthy people experience the suffering of change.

What is the suffering of change? A wealthy person may live in a grand, beautifully decorated mansion, only to have it burn down. Someone who possesses gold and jewels may have them stolen. Others may suffer disasters such as war, storms, or floods. All these are examples of the suffering of change.

2.3 The suffering inherent in conditioned existence

From birth, human beings grow up, mature, grow old, and die. They are constantly changing without interruption. This is the suffering inherent in conditioned existence.

Even if someone does not experience the suffering of poverty or the destruction of possessions, that person still experiences the suffering of change and impermanence. Everyone must undergo these forms of suffering; no one can escape them. Even the Buddha, at the age of eighty, manifested his entry into Nirvana.

What are the eight kinds of suffering?

They are birth, old age, sickness, death, separation from loved ones, encountering those one dislikes, not obtaining what one desires, and the raging of the five aggregates.

2.3.1 The suffering of birth

Being born is like being squeezed between two mountains. Newborn babies cry as soon as they emerge, expressing suffering as they begin to experience it.

2.3.2 The suffering of old age

As people grow old, their limbs become less agile and movement becomes difficult. Their eyesight dims, their hearing deteriorates, their hair turns white, and their teeth fall out. They continually lose their independence. Thus, there is a saying: “The mind has more capacity than the strength of the body can support.”

2.3.3 The suffering of sickness

When the elements of earth, water, fire, and wind become imbalanced, illness arises. The suffering caused by sickness is so extensive that it is difficult to describe.

2.3.4 The suffering of death

When the suffering of illness has passed, the suffering of death arrives. The agony of dying is like having one’s skin peeled off while still alive, or like a turtle having its shell removed. This suffering is beyond description.

2.3.5 The suffering of separation from loved ones

One of life’s greatest sufferings is being separated from loved ones through parting or death.

Attachment creates karma. If we sever desire and relinquish attachment, karmic obstacles become lighter. If our emotional attachments are too strong, our karmic obstacles become heavier.

Thus, there is a saying:

“When karma is purified and emotional attachment is gone, one is a Buddha. When karma is heavy and the mind is deluded by attachment, one is an ordinary person.”

Ordinary people are confused by their emotions. They cannot see through attachment and cannot let it go, which is why they suffer.

Attachment is one of the strongest forms of clinging, and it is not easy to relinquish. The suffering of separation from loved ones means being forced to give up someone or something one does not wish to leave. This forced separation is extremely painful.

Husbands and wives experience the suffering of separation from each other; parents and children experience the suffering of separation; and friends experience the suffering of separation from friends. In short, wherever there is attachment, separation brings suffering.

2.3.6 The suffering of encountering those one dislikes

Love can bring suffering, and dislike can also bring suffering. Meeting someone we dislike when we do not wish to see that person is another kind of suffering.

2.3.7 The suffering of not obtaining what one desires

One seeks fame but does not obtain it, seeks profit but does not obtain it, wishes for a son or daughter but is not fulfilled, or seeks wealth and status but fails to attain them. In short, failing to obtain what one wants is another form of suffering.

2.3.8 The suffering of the raging five aggregates

The five aggregates are form, feeling, perception, formation, and consciousness. As long as these five aggregates remain, suffering continues. It is as though a mountain made of the five aggregates were pressing down on us, leaving us without even the slightest freedom. The absence of freedom is suffering. This suffering is like a fire burning within the heart.

What is immeasurable suffering? We have discussed the three kinds of suffering and the eight kinds of suffering. If we examine them in detail, each kind contains countless other forms of suffering. Within those countless forms are still more countless forms. Suffering is endless, which is why it is called immeasurable suffering.

3. Contemplating the mind as impermanent

The minds of the past, present, and future cannot be grasped. They are impermanent. One can also say, “All dharmas arise through causes and conditions, and all dharmas cease through causes and conditions.” Nothing remains permanently unchanged; therefore, it is called impermanent.

By contemplating the impermanence of the ordinary mind, one can realize the true mind, which is permanent.

Why is the ordinary mind said to be impermanent? Because it changes constantly, like waves that never stop moving. When one thought arises, another thought disappears. Thoughts continue one after another without interruption.

The mind is also like dust floating in space, suddenly rising and falling, moving east and west without any fixed direction. This is the impermanent mind.

What is permanent? It is the eternally abiding true mind, whose nature is pure and bright. This is the principle behind contemplating the mind as impermanent.

4. Contemplating phenomena as devoid of a self

This means observing that the five aggregates—form, feeling, perception, formation, and consciousness—contain no independent self.

If one clings to a self, there is attachment to the self. If one clings to phenomena, there is attachment to phenomena. In either case, one cannot attain freedom or liberation.

If one contemplates phenomena as devoid of a self and realizes the emptiness of both self and phenomena, one sees that neither a person nor phenomena possess an independent self. This breaks the attachments to both persons and phenomena. That is the principle of contemplating phenomena as devoid of a self.

4.1 Form

Everything that has a visible shape or can be given a name is classified as a form-dharma.

If we cannot see through form and cannot let it go, we cannot attain freedom. Form includes internal and external form. External form has physical substance; internally, it produces mental images. Internal form refers to these images.

When mental images arise, we develop false thoughts about form and cannot realize selflessness. We become attached to form because we cling to a self; we continue to grasp at form because we believe that a self exists.

If there is no self, there is nothing to cling to and no obstruction. This is what it means to see through things. Once we see through them, we can let them go. When we let them go, we attain freedom.

4.2 Feeling

When we first encounter an external situation, we experience a feeling or sensation.

If there is no self, there is no attachment to sensory contact. Without attachment to sensory contact, we attain freedom. Conversely, if we cling to the existence of a self, we cannot be free.

4.3 Perception

Perception refers to false thoughts and mental constructions.

Why can we not overcome our false thoughts? Because we cling to a self. If there is no attachment to a self, false thoughts no longer hold us, and we attain the state beyond conceptual thought.

4.4 Formation

Formation refers to continuous activity and change. Every thought changes without stopping, like flowing water. This is the aggregate of formation.

To see through the aggregate of formation, we must relinquish attachment to a self.

4.5 Consciousness

Consciousness consists of the eight consciousnesses: eye, ear, nose, tongue, body, mind, manas, and alaya consciousness.

These eight consciousnesses have both pure and deluded aspects. With a single transformation, they can become the Great Perfect Mirror Wisdom. Without this transformation, they remain the eight consciousnesses.

Transforming the eight consciousnesses into the four wisdoms means realizing selflessness. When we can contemplate the five aggregates as devoid of a self, we are practicing the contemplation of phenomena as devoid of a self.

Why did the Buddha instruct his disciples to take the precepts as their teacher? Because the precepts give rise to goodness and eliminate evil. If we take the precepts as our teacher, wholesome qualities arise and unwholesome actions are eliminated.

What does “Thus Have I Heard” mean?

Who is the “I”? Ordinary people cling to a self and believe that everything belongs to them. Non-Buddhist schools also posit a self. Arhats and Bodhisattvas may use the conventional designation of a provisional self.

Venerable Ananda had attained the stage of a noble being and no longer clung to a real self. The word “I” was merely a conventional designation; in reality, it did not refer to an independently existing self.

Why use the provisional designation “I”? If we were to say that there is absolutely no self, sentient beings might become frightened. They might think, “If there is no self, why should I cultivate the Way? What would be the point of spiritual practice?” They would become afraid.

Therefore, in accordance with conventional language, the provisional designation “self” is used. In this passage, “I” refers to Venerable Ananda in this conventional sense.

“I have heard.” How does the “I” hear? Hearing takes place through the ears. Each part of the human body has its own name: the head is called the head, the hands are called the hands, and the feet are called the feet. Every part has a name, yet when we search for an independent self, we cannot find one.

Why, then, do we speak of an “I”? Because “I” is a general designation for the entire body. Since it refers conventionally to the whole body, we say, “I have heard.”

“Thus” means unchanging. “Have I heard” expresses the determination that what is being reported is not false. Taking “thus” to mean what remains constant and “heard” to mean what is accurately received, the phrase refers to the words of the Dharma.

The Dharma is as it is; what is not in accordance with the Dharma is not so. Samadhi is as it is, wisdom is as it is, stillness is as it is, and movement is as it is. These refer to samadhi, wisdom, movement, and stillness.

This Dharma was heard by me, Ananda, from the Buddha.

 

“At One Time, the Buddha Was in the Country of Magadha, at the Bodhi Site in the Dharma Wilderness”

At one time, the Buddha was in the country of Magadha, at the Bodhi site in the Dharma wilderness.

Commentary: 

“At one time” refers to a particular occasion. Which occasion was it? It was the occasion when Venerable Ananda heard the Buddha teach the Dharma.

In which year, month, day, and hour did it happen? Why are the exact date and time not given?

The calendars used in India and China were different, much as the lunar and solar calendars differ today. Converting an Indian date into a Chinese date would require research, calculations, and verification, yet the result would have little practical value.

Furthermore, beings from the heavens and from the ten directions of the universe also came to hear the Dharma. It would be even more difficult to record the exact date and time for all of them. Moreover, this sutra sometimes describes events in the human realm and sometimes events in heavenly palaces.

For these reasons, the sutra does not specify the exact year, month, day, or hour. Instead, it uses the phrase “At one time.”

“At one time” represents the accomplishment of time among the Six Accomplishments. The Six Accomplishments are:

1. The accomplishment of faith: “Thus” represents the accomplishment of faith. The Dharma is trustworthy and accords with correct understanding and right views.

2. The accomplishment of hearing: “I have heard” represents the accomplishment of hearing. Ananda heard this Dharma; by practicing in accordance with it, one can accomplish the work of the Way.

3. The accomplishment of time: “At one time” identifies the occasion on which the Buddha taught the Dharma.

4. The accomplishment of the teacher: The Buddha is the teacher who expounds the Dharma. In the Avatamsaka Sutra, a Bodhisattva sometimes serves as the teacher who expounds it.

5. The accomplishment of the place: The Dharma assembly is the place where the teaching occurs. The Buddha taught beneath the Bodhi tree, which was the site of the Dharma assembly.

6. The accomplishment of the assembly: Those who listen to the Dharma constitute the assembly. The great Bodhisattvas and great Arhats listened to the Buddha’s teaching.

The Buddha was in the country of Magadha.

“Buddha” is an abbreviated form of the Sanskrit term Buddhaya, also rendered Buddaya. Buddha means “the awakened one.”

The Buddha’s awakening has three aspects: awakening oneself, awakening others, and bringing awakening to perfection. Thus, there is a saying: “The three kinds of awakening are complete, and the ten thousand virtues are fulfilled.” For this reason, he is called a Buddha.

Awakening oneself distinguishes the Buddha from ordinary people. Ordinary people possess the inherent capacity for awakening, yet they remain deluded. They mistake right for wrong and wrong for right, spending their lives in the pursuit of fame and profit. Therefore, the Buddha’s awakening differs from the ordinary person’s supposed self-awareness.

Awakening others distinguishes the Buddha from practitioners of the Lesser Vehicle. Those practitioners awaken themselves but do not necessarily awaken others. They understand the principles of birth and death for themselves but do not go out to teach sentient beings so that they, too, may understand these principles. Therefore, awakening others distinguishes the Buddha from the Lesser Vehicle.

Perfect awakening distinguishes the Buddha from Bodhisattvas. Bodhisattvas awaken themselves and then help others awaken, but their practice has not yet reached complete perfection. The Buddha’s awakening and practice are fully perfected; therefore, perfect awakening distinguishes the Buddha from Bodhisattvas.

How does one bring awakening and practice to perfection? As the verse says:

“For three great asamkhya kalpas, cultivate blessings and wisdom; For hundreds of thousands of millions of kalpas, cultivate auspicious marks.”

The Buddha cultivated blessings and wisdom throughout three great asamkhya kalpas and cultivated the merit that produces auspicious physical characteristics throughout a hundred great kalpas. Thus, the Buddha perfected the three kinds of awakening and fulfilled the ten thousand virtues, thereby attaining Buddhahood.

Magadha was located in eastern India. Its name is translated as “free from harm.” The people of this country were said to cultivate loving-kindness, compassion, sympathetic joy, and equanimity. They did not harm one another and knew how to abandon evil and turn toward goodness. Therefore, the Buddha chose this place to attain Buddhahood.

The Bodhi Site in the Dharma Wilderness

“Aranya” is translated as “a quiet and secluded place,” a place free from noise and disturbance.

A monastery in a mountain forest can serve as a place for cultivating the ascetic practices of a dhuta. Yet even in a forest monastery, one can still entertain false thoughts. Conversely, if the mind is pure, one can live in a city without being troubled by false thoughts. That, too, is an aranya.

“Dharma” means a method or practice. Here it refers to the method of cultivating quietude.

One must understand the methods of spiritual cultivation so that external circumstances do not shake one’s mind. Instead, one should be able to transform circumstances rather than be transformed by them. As the saying goes:

“Those who can transform circumstances are not transformed by circumstances.”

This is the meaning of the Dharma of Aranya.

“Bodhi site” means the place where the Buddha attained awakening. Before attaining Buddhahood, the Buddha was also a sentient being. After attaining Buddhahood, he became a sentient being whose great awakening was fully perfected. Therefore, this is called the site of awakening.

Who awakens? Sentient beings awaken. At the site where sentient beings awaken, Buddhahood is attained. Thus:

“The awakened are Buddhas; the deluded are sentient beings.”

The Buddha practiced austerities in the Snow Mountains for six years, eating only one sesame seed each day. Afterward, he went to sit beneath the Bodhi tree and vowed that he would not rise until he had attained the Way.

He sat in meditation for forty-nine days. On the final night, he saw the morning star rise and attained awakening.

What did he awaken to? He understood where beings come from at birth and where they go after death.

After attaining awakening, he said:

“Wonderful! All sentient beings possess the wisdom and virtuous characteristics of the Tathagata, but because of false thoughts and attachments, they cannot realize them.”

 

“First Attained Right Awakening”

Commentary

Because the Buddha cultivated the causes through myriad practices, he attained the supreme fruit of Buddhahood. When the causes are perfected, the result is complete. Thus, he became a Buddha.

Who is this Buddha? He is Shakyamuni Buddha, the founder and teacher of this Saha world.

“Shakya” is translated as “Able Benevolence” and is the Buddha’s clan name. “Muni” is translated as “Still Silence” and is the Buddha’s personal name. “Able Benevolence” represents goodness and the ability to extend kindness. “Still Silence” represents serene immovability.

After the Buddha attained the Way, he reflected that the Buddhas of the past had first taught the Avatamsaka Sutra after attaining Buddhahood. The Buddhas of the present also first teach the Avatamsaka Sutra after attaining Buddhahood, and the Buddhas of the future will do the same.

In short, the Buddhas first teach the Avatamsaka Sutra to establish the foundation of the Dharma. Therefore, the Avatamsaka Sutra is the root of all Dharma teachings.

When the Buddha first attained right awakening, he taught this Avatamsaka Sutra. He completed the teaching over a period of twenty-one days.

The period during which he taught the Avatamsaka Sutra represents the accomplishment of time. His initial attainment of right awakening represents the accomplishment of the teacher. The Bodhi site in the Dharma wilderness in the country of Magadha represents the accomplishment of the place.

 

“The Ground Was Firm and Solid, Made of Diamond”

Commentary

The place where Shakyamuni Buddha first attained right awakening was beneath the Bodhi tree in the country of Magadha.

At that time, the ground surrounding the Bodhi tree became extraordinarily firm and solid. It was not ordinary earth but was said to be made of diamond, the hardest substance.

Diamond has three qualities: firmness, brilliance, and sharpness.

• Firmness: This symbolizes that a person’s resolve must be unwavering and impossible to destroy.

• Brilliance: This symbolizes that a person’s wisdom must be bright and clear.

• Sharpness: This symbolizes that a person’s diligence must be swift and incisive, like a sharp sword.

 

“Above Were Exquisite Jeweled Wheels, Together with Pure Mani Jewels and Many Kinds of Jeweled Flowers, Used as Adornments”

Commentary

Above were inconceivably wondrous jeweled wheels, many kinds of precious flowers and jeweled ornaments, and pure mani jewels adorning the Bodhi site.

The jeweled wheels and flowers were magnificent. The pure mani jewels made the site even more splendid.

 

“Oceans of Various Colors and Forms Appeared Without Limit”

Commentary

Mani is a kind of precious jewel. Its colors are especially beautiful, shining in countless shades.

Because there are so many colors and forms, they resemble an ocean. The scene is extraordinarily majestic and beautiful. Thus, it is described as oceans of colors and forms.

These colors and adornments appeared without limit, magnificently decorating the Bodhi site.

 

“Mani Jewels Formed Banners and Canopies, Constantly Emitting Light and Producing Wondrous Sounds; Jeweled Nets, Fragrant Flowers, and Beautiful Garlands Hung Everywhere”

Commentary

Banners and canopies were made from mani jewels. Because they were constructed from these precious jewels, every mani jewel emitted light.

They emitted not only immeasurable light but also countless wondrous sounds. Their light surpassed that of the sun and moon, and their sounds surpassed all music in the human and heavenly realms.

Nets made of many kinds of precious jewels adorned the Bodhi site. These jeweled nets carried a rich fragrance, beautiful flowers, and magnificent garlands that hung all around the site.

All sentient beings who smelled these fragrances or saw these flowers and garlands would plant the seeds of Bodhi and eventually attain Buddhahood.

 

“The Jeweled Kings of Mani Appeared Freely and at Will, Raining Down Inexhaustible Jewels and Various Fragrant Substances, Scattering Them Across the Ground”

Commentary

Within the jeweled nets were precious mani jewels that could manifest whatever was desired. Whatever one thought of would appear, fulfilling one’s wishes freely.

They also rained down inexhaustible jewels and various beautiful flowers, scattering them over the ground surrounding the Bodhi site.

 

“Rows of Jeweled Trees Stood in Order, Their Branches and Leaves Flourishing Luxuriantly”

Commentary

The jeweled trees were made from various precious substances and stood in orderly rows. From every direction, they appeared straight and evenly arranged.

Their trunks were made of gold, their branches of agate, and their leaves of jeweled garlands. The precious stones displayed tens of thousands of colors.

The branches and leaves did not merely emit light; they also flourished luxuriantly and shone brilliantly.

 

“Through the Buddha’s Spiritual Power, All the Adornments of the Bodhi Site Were Reflected Therein”

Commentary

This wondrous scene came about through the Buddha’s spiritual power and awesome might.

Where did the Buddha’s spiritual power come from? The many jeweled nets, mani jewel kings, jeweled trees, and other adornments arose from the Buddha’s strict observance of the precepts during his causal practice. He did not violate even the slightest precept.

The precept against killing: He refrained not only from killing with his body but also from allowing thoughts of killing to arise in his mind. He felt compassion and loving-kindness toward all sentient beings.

The precept against stealing: He refrained not only from stealing through bodily action but also from entertaining thoughts of theft. He strictly upheld the precepts.

The precept against sexual misconduct: Likewise, he did not entertain thoughts of sexual desire. Although he married in that lifetime, the text describes the marriage as merely nominal.

The precept against lying: When he saw something, he said that he had seen it; when he had not seen something, he said that he had not seen it. When he knew something, he said that he knew it. He did not entertain thoughts of lying.

The precept against intoxicants: He did not consume intoxicating or stimulating substances, not merely alcoholic beverages.

Because the Buddha upheld these five fundamental precepts, he possessed such spiritual power and awesome virtue that he could adorn the Bodhi site with all kinds of precious treasures.

Only when the Buddha’s merit and virtue were perfected did he possess such spiritual power, enabling him to manifest this magnificent and solemn Bodhi site. Within it, the inconceivable realm appeared.

 

 

The Bodhi Tree Appears Exceptionally Tall and Magnificent

The Bodhi tree is extraordinarily tall and magnificent in appearance.

English Translation Because the Buddha attained Buddhahood beneath this Bodhi tree, it also became exceptionally tall, unlike other Bodhi trees. Therefore, it is described as extraordinarily tall and magnificent.

 

The Diamond Body, the Vaiḍūrya Trunk, and the Precious Leaves

The tree’s trunk is made of diamond, its base of vaiḍūrya (lapis lazuli), and its branches and leaves of various intermingled precious jewels. Its jeweled leaves overlap and spread out like clouds, providing shade.

Commentary: The trunk of this Bodhi tree is made of diamond, and its base is made of precious lapis lazuli. Its branches and leaves are formed from many kinds of beautiful jewels. The leaves overlap one another, while the branches droop downward and the foliage spreads out overhead, resembling a canopy of clouds suspended in the sky.

 

Precious Flowers of Many Colors and Mani Jewel Fruits

Precious flowers of countless colors bloom, their branches spreading out in a magnificent display. Mani jewels serve as the fruits, all shining brilliantly like flames interspersed among the flowers.

Commentary: The precious flowers possess hundreds of thousands of colors, and their branches spread out in a splendid and magnificent arrangement. Mani jewels serve as the fruits of the Bodhi tree. These fruits emit brilliant light, shining like flames that intermingle among the flowers.

 

The entire circumference of the Bodhi tree radiates light. Within that light, precious mani jewels rain down. Inside these mani jewels, numerous Bodhisattvas appear simultaneously, as numerous as clouds.

Commentary: The Bodhi tree radiates the Buddha’s light in every direction. Within this light, precious mani jewels rain down, and inside these jewels appear countless Bodhisattvas, as numerous as clouds, all appearing together at the same time.

 

The Bodhi Tree Constantly Proclaims the Dharma

Through the awe-inspiring spiritual power of the Tathagata, the Bodhi tree constantly produces wondrous sounds, expounding various teachings of the Dharma without end.

Commentary: This realm contains many kinds of radiance, light, flowers, and colors, all harmoniously combining to form a magnificent and beautifully adorned place of enlightenment. This extraordinary sacred assembly is made possible by the Buddha’s great spiritual power.

The Bodhi tree is not only exceptionally tall and magnificent; it also produces wondrous sounds that enable those who hear them to attain various kinds of samadhi, or meditative concentration. Its beautiful sounds continuously expound the various teachings of the Dharma, never coming to an end. The Dharma is proclaimed without interruption, at every moment, throughout all future time.

 

The place where the Tathagata dwells consists of palaces and lofty pavilions, vast, magnificent, and beautiful, extending throughout the ten directions.

Commentary: Because the Buddha attained perfect enlightenment beneath the Bodhi tree, he is called the Tathagata, one of the ten titles of the Buddha.

The ten titles are:

1. Tathagata.

2. Worthy of Offerings.

3. Perfectly Enlightened One.

4. Perfect in Knowledge and Conduct.

5. Well-Gone One, Knower of the World.

6. Unsurpassed One.

7. Tamer of Beings.

8. Teacher of Gods and Humans.

9. Buddha.

10. World-Honored One.

When the Flower Adornment Sutra was expounded, the Tathagata manifested as Vairocana Buddha, whose body was one thousand zhang tall. Therefore, his palace naturally had to be three thousand zhang tall. This realm manifested through the Tathagata’s great spiritual power.

These palaces and pavilions are extraordinarily vast, magnificent, and beautiful. They do not merely fill one direction; they extend throughout all ten directions.

 

The palaces are formed from mani jewels of many colors and adorned with various kinds of precious flowers.

Commentary: These palaces and pavilions are constructed from mani jewels of many different colors and decorated with all kinds of precious flowers.

After the Buddha attained enlightenment, he used his great spiritual power to adorn the place of enlightenment and manifested as Vairocana Buddha, one thousand zhang tall, to expound the Great Expansive Buddha Flower Adornment Sutra.

Some ordinary people may hear this description and think that such magnificent adornments are unimportant. In reality, these adornments symbolize the Dharma. They represent the various practices cultivated by the Buddha when he was still on the path to Buddhahood, including the difficult ascetic practices he undertook. Only after attaining Buddhahood could he manifest such magnificent adornments.

 

All the ornamental objects radiate light like clouds. Within the palaces, the shadows and images of flowers gather to form jeweled canopies. Boundless assemblies of Bodhisattvas gather at the place of enlightenment. The Buddhas radiate light, and within that light arise inconceivably wondrous sounds. Nets made of precious mani jewels form further adornments.

Commentary: All the precious floral ornaments radiate light like jeweled clouds. The spaces within the palaces gather these luminous images into the shapes of precious canopies.

Within these canopies are countless Bodhisattvas. Each Bodhisattva also brings the beings from the assembly at their own place of enlightenment, leading them to the Buddha’s place of enlightenment.

When the Bodhisattvas arrive at the Buddha’s assembly, the radiance of the Buddhas appears and shines upon one another. The Buddha’s light also emits indescribably wondrous sounds, while precious king mani jewels form magnificent jeweled nets.

 

Through the Tathagata’s sovereign spiritual powers, all these realms appear within the place of enlightenment.

Commentary: Because the Tathagata possesses sovereign spiritual powers, all kinds of beautiful sounds, radiance, and extraordinary realms manifest within the sacred assembly. This is why the Bodhi Tree’s place of enlightenment contains such inconceivable wonders.

 

The houses, rooms, and dwellings of all sentient beings appear as images within this realm.

Commentary: Through the Tathagata’s sovereign spiritual power, inconceivable realms manifest. Within this realm, which resembles lapis lazuli and empty space, the dwellings and places of residence of all sentient beings appear as images.

Therefore, the Diamond Sutra states: “The Tathagata knows all the thoughts of all sentient beings.” This means that the Tathagata knows and sees the thoughts and actions of every sentient being, including the countless different kinds of thoughts they may have.

None of these lies outside the scope of the Tathagata’s four wisdoms. What are the four wisdoms?

1. The Wisdom of Accomplishing Activities.

2. The Wisdom of Wondrous Observation.

3. The Wisdom of Equality of Nature.

4. The Great Perfect Mirror Wisdom.

These four wisdoms arise through the transformation of the eight consciousnesses of ordinary beings. The purpose of our spiritual cultivation is to transform consciousness into wisdom.

 

Through the spiritual power of all the Buddhas, everything is encompassed within a single thought-moment. The lion throne is tall, spacious, and magnificent.

Commentary: The seat on which the Buddha sits is called the lion throne. The lion is the king of beasts, and when it roars, all other animals become afraid. Therefore, the Buddha’s preaching of the Dharma is compared to a lion’s roar. When heavenly demons and externalists hear it, they become fearful and can be subdued. For this reason, the Buddha’s seat is called the lion throne. This lion throne is exceptionally tall, spacious, and beautiful.

 

The platform is made of mani jewels, the net is made of lotus flowers, and the surrounding borders are made of pure, wondrous jewels. Garlands of flowers in many colors serve as necklaces and ornaments.

Commentary: The lion throne has a platform made of precious mani jewels and a net formed from lotus flowers of various colors. Pure and beautiful jewels decorate its borders. These jewels are also called “dust-repelling jewels.” Wherever they are placed, not even a particle of dust adheres.

How are these jewels brought into being? They manifest in response to pure observance of the precepts. Garlands made from flowers of many colors are also used as ornaments.

 

The palaces, pavilions, doors, windows, terraces, and steps are all magnificently adorned. Precious trees display their branches, leaves, blossoms, and fruits in profusion.

Commentary: The palaces, pavilions, doors, windows, and terraces are all beautiful and magnificently decorated. Their ten kinds of extraordinary adornments are inconceivable and inspire everyone who sees them to develop the mind of enlightenment and a pure mind.

Why do people in this world have impure minds and unclean thoughts? Because our karmic obstructions are impure, an impure world manifests before us. If our karma is pure, a pure world will manifest in response.

The branches, leaves, and fruits of the precious trees are adorned with the seven kinds of jewels. These trees are arranged in profusion on all sides of the lion throne.

 

Mani jewels emit clouds of light that illuminate one another.

Commentary: Precious mani jewels release light resembling clouds. One light illuminates another, and that light in turn illuminates others, so that they shine upon one another.

 

The Buddhas of the ten directions manifest precious jewels.

Commentary: At that time, the Buddhas of the ten directions come to the lion throne and manifest precious king jewels, symbolizing the perfection of principle and understanding. Whenever a Buddha first attains Buddhahood, all the Buddhas appear in the form of anointing him at the crown of his head, while all the Bodhisattvas approach him with reverence and admiration.

 

The wondrous jewels in the topknots of all the Bodhisattvas radiate light, illuminating the sacred assembly.

Commentary: The precious jewels in the topknots of countless Bodhisattvas from the ten directions all emit light that illuminates the place of enlightenment.

 

Through the sustaining spiritual power of the Buddhas, the Bodhisattvas expound the Tathagata’s vast and expansive realms. Their wondrous sounds are harmonious and reach everywhere.

Commentary: Through the majestic spiritual power of all the Buddhas of the ten directions, the Bodhisattvas expound the Tathagata’s wondrous Dharma. Its beautiful sounds reach in all four directions, and no place is beyond their reach. Even within a single particle of dust, these sounds can be heard, because the Dharma wheel is turning everywhere.

 

At that time, the World-Honored One sits upon this throne and attains supreme, perfect enlightenment with respect to all dharmas. His wisdom enters the three periods of time, seeing them all as equal.

Commentary: At that time, Shakyamuni Buddha sits upon the lion throne and is supreme in perfect enlightenment among all dharmas.

Bodhisattvas may be called enlightened, but they have not yet attained supreme enlightenment. Those of the Two Vehicles may be called awakened, but they cannot yet be called perfectly enlightened. Externalists and ordinary beings are unenlightened. If they are unenlightened yet believe themselves to be enlightened, they possess wrong knowledge and wrong views. To be unenlightened is to be ignorant.

Ignorant people believe that everything they do is correct and that nothing they do is wrong. This is why they are called unenlightened.

The Buddha’s wisdom enters all three periods of time. It knows what causes were planted in the past and what results arise in the present; what causes are planted now and what results will arise in the future. The Buddha knows not only himself but also all sentient beings. The past is equal, the present is equal, and the future is equal.

What are the three periods of time? They are the past, present, and future. The past refers to previous lives, the present to this life, and the future to lives to come.

At this point, someone might say, “I don’t believe this. I haven’t even understood one lifetime, so how could I believe in three lifetimes?”

That sounds reasonable! However, if you do not understand one lifetime, naturally you cannot understand three. You may choose not to believe in three lifetimes, but do you believe there was a yesterday, that there is a today, and that there will be a tomorrow?

You have already forgotten many things from yesterday and today, and you know even less about tomorrow. If you cannot clearly remember events across these three days, how could you remember events across three lifetimes?

 

The Buddha’s body fills all worlds, and his voice reaches the lands of the ten directions.

Commentary: The Buddha’s body fills not only all worlds but the entire Dharma Realm. Therefore:

The Buddha’s body pervades the entire Dharma Realm, Manifesting everywhere before all sentient beings.

The Buddha’s voice also reaches all the lands in the ten directions. Therefore:

The Buddha speaks with one wondrous voice, Heard throughout the ten directions.

 

Just as empty space contains all forms, it makes no distinctions among the various realms.

Commentary: The Buddha’s Dharma body resembles empty space. It accommodates all the myriad phenomena, yet empty space makes no distinctions among the various realms and does not discriminate between one thing and another.

Likewise, empty space pervades everything equally and enters all lands.

Commentary: The Buddha’s Dharma body again resembles empty space, extending everywhere. A large land has a large expanse of space, and a small land has a small expanse of space. In general, the extent of the space corresponds to the extent of the land. Yet space is equal in nature and has no inherent distinction between large and small.

 

The Buddha’s body is constantly present throughout all places of enlightenment. Among the countless Bodhisattvas in these assemblies, his majestic radiance shines like the rising sun, illuminating the worlds.

Commentary: The Buddha’s Dharma body constantly pervades the Dharma Realm and sits at all places of enlightenment. Countless Bodhisattvas gather in these assemblies. Their majestic radiance resembles the brilliant light of the midday sun, so bright that it is difficult to open one’s eyes. It also resembles the sun rising and illuminating the entire world.

 

The great ocean of merit accumulated through the Buddha’s practices throughout the three periods of time is entirely pure.

Commentary: Throughout the three periods of time, the Buddha accumulated merit as vast as the ocean, completely free from defilement.

The merit we cultivate is not limited to a single life or a single eon; it is cultivated over many lifetimes and many eons. Cultivating merit brings future blessings. Cultivating wisdom brings future wisdom. Ideally, we should cultivate both merit and wisdom so that in the future we possess both in full measure. Remember:

Do not refrain from doing a good deed merely because it is small. Do not commit an evil deed merely because it is small.

Even a small good deed should be done, because great goodness develops through the accumulation of small good deeds. Even a small evil deed should be avoided, because great evil develops through the accumulation of small evil deeds.

Always cultivate both merit and wisdom to obtain blessings as vast as the ocean. Merit can be cultivated in a pure or defiled manner. The Buddha and Bodhisattvas cultivate merit purely, having completely eliminated afflictions as numerous as the sands of the Ganges.

 

The Bodhisattvas continually manifest births in the lands of the Buddhas. They possess boundless auspicious forms and perfectly complete radiance that pervades the Dharma Realm without distinction.

Commentary: Bodhisattvas constantly manifest hundreds of thousands of millions of transformation bodies throughout the Buddha lands of the ten directions. Their magnificent and auspicious characteristics are boundless. Their bodies possess perfectly complete radiance that illuminates the entire Dharma Realm. This radiance is equal throughout the Dharma Realm, without distinction.

 

They expound all dharmas like great spreading clouds. Every single hair-tip can contain all worlds without obstruction.

Commentary: They expound all wondrous teachings throughout the Dharma Realm, like vast clouds spreading across the sky and bringing coolness to the bodies and minds of sentient beings.

Every hair-tip of the great Bodhisattvas and Buddhas can contain all worlds. Although a hair is tiny, it can contain worlds; although a world is vast, it does not extend beyond the hair-tip.

Thus, the teaching says, “At the tip of a hair appears a jeweled king’s land.” This does not mean that only one hair-tip can reveal such a land; every hair-tip can reveal it.

Another teaching says, “Sitting within a particle of dust, one turns the Dharma wheel.” While seated within a single particle of dust, one turns the Dharma wheel and teaches sentient beings. Countless sentient beings within that particle of dust hear the Buddha expound the Dharma.

How can such a tiny hair-tip contain a world? This realm cannot be explained by ordinary means. One can only say that there is no obstruction.

 

Bodhisattvas manifest immeasurable spiritual powers to teach and subdue all sentient beings.

Commentary: Why can the great fit within the small, and the small contain the great? What principle explains this? It is indeed bewildering to ordinary understanding.

The Bodhisattvas manifest these spiritual powers to help sentient beings abandon their limited views and learn the Buddhadharma. They teach and subdue sentient beings, encouraging them to relinquish their own mistaken opinions and develop a sense of shame and remorse. Without shame or remorse, one is like someone who ties a stone to one’s own feet while trying to learn the Buddhadharma: one can never attain accomplishment.

 

The Buddha’s body pervades the ten directions without coming or going. His wisdom enters all forms and comprehends that all dharmas are tranquil and empty.

Commentary: The bodies of all Buddhas pervade the ten directions, so there is neither coming nor going.

Consider a cup already filled with water. Can anything more be put into it? When it is not full, more water can be added; this is like coming. When water is drunk, that is like going. But if the cup is already full and nobody comes to drink from it or add anything to it, there is neither coming nor going.

Now that everything is already pervaded, where could one come from, and where could one go? How could it become all-pervading? This is one of the wondrous functions of the Buddhas’ spiritual powers. Whoever realizes this realm is beyond coming and going.

The Buddha’s wisdom accords with all forms and understands that dharmas are inherently tranquil. Because their nature is still, they are tranquil; because they lack inherent characteristics, they are empty.

 

All the miraculous transformations of the Buddhas of the three periods of time are visible within their radiance. The inconceivable adornments of all Buddha lands, extending through immeasurable eons, are all made manifest.

Commentary: These great Bodhisattvas see within the radiance all the miraculous transformations of the Buddhas throughout the past, present, and future. They also see all Buddha lands, whose eons cannot be counted. The adornments of all the Buddhas of the three periods of time are revealed, and these great Bodhisattvas understand them through their wisdom, which penetrates all forms.

 

There are Bodhisattva-Mahāsattvas numbering as many as the particles of dust in ten Buddha worlds, all surrounding the Buddha.

Commentary: The full title “Bodhisattva” is Bodhi-sattva. “Bodhi” means awakening, and “sattva” means sentient being. The abbreviated term is Bodhisattva.

These great Bodhisattvas are Dharma-body beings, generally described here as those who have reached the eighth stage or above. They are as numerous as the particles of dust in ten Buddha worlds, and they all gather to circumambulate the Buddha’s lion throne.

Why does the Flower Adornment Sutra repeatedly use the number ten? Ten represents a complete cycle. For example, ten times one is ten, ten times ten is one hundred, ten times one hundred is one thousand, and ten times one thousand is ten thousand. Continuing in this way, the numbers become immeasurable.

This symbolizes endless interpenetration, the principle taught by the Flower Adornment Sutra. Therefore, the number ten is used. Ten Buddha worlds signify boundless Buddha worlds whose number cannot be adequately described.

 

The First Ten Great Bodhisattvas

Their names are:

1. Samantabhadra Bodhisattva-Mahāsattva.

2. Universal Virtue, Supreme Lamp Radiance Bodhisattva-Mahāsattva.

3. Universal Radiance Lion Banner Bodhisattva-Mahāsattva.

4. Universal Jewel Flame Wondrous Light Bodhisattva-Mahāsattva.

5. Universal Sound Ocean of Merit Banner Bodhisattva-Mahāsattva.

6. Universal Wisdom Radiance Illuminating the Tathagata’s Realm Bodhisattva-Mahāsattva.

7. Universal Jewel Topknot Flower Banner Bodhisattva-Mahāsattva.

8. Universal Awakening, Pleasing Sound Bodhisattva-Mahāsattva.

9. Universal Pure, Inexhaustible Blessing Light Bodhisattva-Mahāsattva.

10. Universal Radiant Form Bodhisattva-Mahāsattva.

Commentary: The first great Bodhisattva is Samantabhadra. He is the leader of this assembly. His virtue is universal, and his spiritual position is that of Equal Enlightenment. He is an Equal-Enlightenment Bodhisattva, whereas the Buddha has attained Wondrous Enlightenment. Thus, he stands very close to the Buddha’s position.

This great Bodhisattva surpasses other Bodhisattvas in the power of his vows, the strength of his practices, compassion, and wisdom. For these reasons, he is called a great Bodhisattva.

“Bodhisattva” is an abbreviated Sanskrit term. Its full form is Bodhisattva, meaning “an awakened being who helps sentient beings awaken,” or “an awakened sentient being.”

Why is a Bodhisattva called an awakened being who helps sentient beings awaken? A Bodhisattva uses the principles of awakening to teach all sentient beings so that they too can attain awakening.

Why is a Bodhisattva called an awakened sentient being? Because a Bodhisattva is one who has awakened among sentient beings.

Bodhisattvas originally have no fixed names. However, without names, their virtues, practices, and vows cannot readily be distinguished. Therefore, names are assigned according to their particular qualities.

Universality of nature is called “Universal”; accomplishing virtue in accordance with conditions is called “Worthy.” This is the origin of the name Samantabhadra.

The second great Bodhisattva is Universal Virtue, Supreme Lamp Radiance, who illuminates everywhere. His merits and virtues are universally complete and surpass the radiance of lamps, shining everywhere. Therefore, he receives this name.

The third great Bodhisattva is Universal Radiance Lion Banner. His Dharma-teaching voice resembles the roar of a lion, while his radiance shines everywhere like a banner or net. Hence his name.

The fourth great Bodhisattva is Universal Jewel Flame Wondrous Light. His practices are exceptionally pure, and his wisdom resembles the wondrous radiance of a jeweled flame. Hence his name.

The fifth great Bodhisattva is Universal Sound Ocean of Merit Banner. His wondrous voice extends throughout the Dharma Realm, his myriad virtuous practices are like an ocean, and his merit resembles a precious banner. Hence his name.

The sixth great Bodhisattva is Universal Wisdom Radiance Illuminating the Tathagata’s Realm. His wisdom and radiance illuminate the Tathagata’s realm. Although many Bodhisattvas cannot understand the Tathagata’s realm, this great Bodhisattva comprehends it.

The seventh great Bodhisattva is Universal Jewel Topknot Flower Banner. His floral topknot rises like a precious banner. Hence his name.

The eighth great Bodhisattva is Universal Awakening, Pleasing Sound. His voice is exceptionally pleasant to hear. It awakens beings everywhere and brings joy to their minds, so sentient beings delight in hearing his wondrous sounds. Hence his name.

The ninth great Bodhisattva is Universal Pure, Inexhaustible Blessing Light. His blessings and virtues are universally pure, making the Dharma Realm pure. His blessings are inexhaustible, and radiance arises from these blessings. Hence his name.

The tenth great Bodhisattva is Universal Radiant Form. His auspicious form and radiance extend throughout the Dharma Realm. Hence his name.

These ten are great Bodhisattvas among Bodhisattvas. When the Buddha began expounding the Flower Adornment Sutra, they led their respective retinues to the Bodhi assembly to assist the Buddha in propagating this wondrous Dharma.

 

The Second Ten Great Bodhisattvas

1. Ocean Moonlight Great Illumination Bodhisattva-Mahāsattva.

2. Cloud Sound Ocean Radiance Stainless Treasury Bodhisattva-Mahāsattva.

3. Merit Jewel Topknot Wisdom Arising Bodhisattva-Mahāsattva.

4. Merit Sovereign King Great Radiance Bodhisattva-Mahāsattva.

5. Good Valiant Lotus Topknot Bodhisattva-Mahāsattva.

6. Universal Wisdom Cloud Sun Banner Bodhisattva-Mahāsattva.

7. Great Diligence Diamond Navel Bodhisattva-Mahāsattva.

8. Fragrant Flame Radiant Banner Bodhisattva-Mahāsattva.

9. Great Bright Virtue, Profound and Beautiful Sound Bodhisattva-Mahāsattva.

10. Great Blessing Light Wisdom Arising Bodhisattva-Mahāsattva.

Commentary: Ten assemblies come to hear the Buddha expound the Dharma.

The ten assemblies are:

1. The assembly that influences others.

2. The assembly of constant followers.

3. The Dharma-protecting assembly.

4. The assembly that adorns and protects the Dharma gathering.

5. The offering assembly.

6. The assembly that generates the aspiration for enlightenment.

7. The assembly for whom the teaching is intended.

8. The symbolic assembly.

9. The assembly that realizes the Dharma.

10. The assembly that reveals the Dharma.

The assembly that influences others: These are great Bodhisattvas from the ten directions who have already heard the Buddha’s teachings. They have heard the teachings not merely from one Buddha but from Buddhas throughout the ten directions. They understand and remember the teachings clearly and do not fundamentally need to hear them again. Nevertheless, they come to listen.

Why? They come to influence others. When the Buddha expounds the Flower Adornment Sutra, some of these great Bodhisattvas emerge from beneath the earth, some descend from the heavens, some arrive from distant Buddha lands in the ten directions, and others come from empty space. They gather at the Bodhi assembly to hear the Dharma.

Their purpose is to guide the general assembly in listening to the wondrous Dharma and to encourage everyone to study it diligently. Therefore, they are called the assembly that influences others.

The assembly of constant followers: This refers to the 1,250 disciples who habitually followed the Buddha to hear his teachings. Wherever the Buddha went to expound the Dharma, they followed him. When the Buddha first expounded the Flower Adornment Sutra, ordinary disciples were not beside him, but Buddhas from the ten directions served as the constant-following assembly and never departed from the Flower Adornment Dharma assembly.

The Dharma-protecting assembly: These beings protect the safety of those who expound the Dharma. The Buddha had already attained Buddhahood and possessed wondrous spiritual powers, so why was protection necessary? Although the Buddha possessed spiritual powers, his disciples still had a responsibility to fulfill their duties as Dharma protectors.

The assembly that adorns and protects the Dharma gathering: These beings adorn the Dharma assembly with banners, pennants, and jeweled canopies. This is physical adornment. They also adorn the assembly invisibly through faith, understanding, practice, and realization.

The offering assembly: A Dharma assembly must include people who make offerings. Therefore, an offering assembly is necessary.

The assembly that generates the aspiration for enlightenment: Good men and faithful women must develop the aspiration to support and protect the Dharma assembly. Therefore, they form this assembly.

The assembly for whom the teaching is intended: These are the sentient beings for whom the Buddha teaches the Dharma, enabling them to practice according to his teachings.

The symbolic assembly: These beings represent or symbolize the Dharma being taught.

The assembly that realizes the Dharma: After hearing the Dharma, these beings attain the first, second, or third fruit, or the fourth fruit of Arhatship.

The assembly that reveals the Dharma: These beings cause the Buddhadharma to become manifest and evident. Thus, the ten assemblies come together to complete the Dharma gathering.

The following ten great Bodhisattvas come to the Bodhi assembly to influence the Flower Adornment gathering. They possess the power to attract and summon others. When they arrive, other sentient beings naturally come to hear the Buddha expound the wondrous Flower Adornment Dharma.

The first of these ten is Ocean Moonlight Great Illumination. His wisdom radiates like the vast ocean and shines like the moon. Hence his name.

The second is Cloud Sound Ocean Radiance Stainless Treasury. His Dharma-teaching voice resembles mighty thunder rumbling through the sky. Those who are deaf hear it and recover their hearing; those who are asleep hear it and awaken.

Who are the deaf? They are people who do not like listening to the Buddhadharma. Who are those asleep? They are people who do not want to read Buddhist sutras. This Bodhisattva uses the great sound of thunder to awaken them, so that even those who do not want to listen hear the Dharma, and those who do not want to read begin to read.

“Ocean Radiance” refers to the radiance of the ocean seal, which impresses all the myriad phenomena into the ocean. “Stainless Treasury” means purity. Hence his name.

The third is Merit Jewel Topknot Wisdom Arising. His merit is immeasurably great, like the precious topknot on the crown of a Buddha. From this jeweled topknot arise immeasurable radiances of wisdom and flow immeasurable treasuries of precious jewels. Hence his name.

The fourth is Merit Sovereign King Great Radiance. His merit is immense, and he has attained great sovereignty and great radiance. Hence his name.

The fifth is Good Valiant Lotus Topknot. He manifests through courageous and vigorous transformation without becoming tainted by the characteristics of transformation. His profound Dharma teaching resembles rain, and his jeweled adornment resembles a lotus topknot. Hence his name.

The sixth is Universal Wisdom Cloud Sun Banner. His clouds of compassion and sun of wisdom support one another and illuminate one another. Throughout immeasurable eons, they remain in harmony and rise high like a banner. Hence his name.

The seventh is Great Diligence Diamond Navel. His wisdom is firm and sharp, and he advances courageously and diligently without laziness. “Diamond Navel” refers to wisdom and life that are immeasurable and indestructible like a diamond. Hence his name.

The eighth is Fragrant Flame Radiant Banner. He observes the precepts with exceptional strictness and never violates them. Therefore, fragrant, flaming radiance emanates from his body. His moral virtue and wisdom are exceedingly lofty, like a banner. Hence his name.

The ninth is Great Bright Virtue, Profound and Beautiful Sound. His wisdom radiates everywhere, making him one of great luminous virtue. His voice is profound, beautiful, and exceptionally pleasing, inspiring those who hear it to develop the aspiration for enlightenment. Hence his name.

The tenth is Great Blessing Light Wisdom Arising. His wisdom’s radiance illuminates the Buddha’s realm, and his blessings are immense. Hence his name.

 

Bodhisattvas such as these serve as leaders among assemblies numbering as many as the particles of dust in ten Buddha worlds.

Commentary: The twenty Bodhisattvas mentioned above are leaders among the great Bodhisattvas. A leader is someone who represents and guides the assembly.

Altogether, the Bodhisattvas are as numerous as the particles of dust in ten Buddha worlds. Each particle in a Buddha world can become a world, and each particle in that new world can in turn become another world. Thus, every particle corresponds to a world.

These numbers cannot actually be calculated. Even Bodhisattvas using the Dharma eye cannot determine the exact total. Only by observing with the Buddha eye can one know how numerous these worlds are.

The Buddha does not speak falsely. He describes the number exactly as it is. We should trust the Buddha’s words as completely true and not entertain doubt. The Buddha possesses three bodies, four wisdoms, five eyes, six supernatural powers, ten powers, and eighteen unique qualities. Therefore, he observes the universe as clearly as something resting in the palm of his hand.

 

In the past, these Bodhisattvas cultivated roots of goodness together with Vairocana Tathagata and practiced the Bodhisattva path. They all arose from the ocean of the Tathagata’s roots of goodness.

Commentary: “Vairocana” means “pervading everywhere.” It refers to the Dharma body of Shakyamuni Buddha, manifested from the true nature of mind, which is eternally constant and unchanging.

Countless Bodhisattvas from the worlds of the ten directions cultivated roots of goodness together with Vairocana Buddha throughout immeasurable eons in the past. Within the same Dharma assembly, each practiced the six perfections and myriad virtuous practices.

Diligently cultivating wholesome merit and completely abandoning evil is called cultivating roots of goodness together.

The Bodhisattva path means benefiting sentient beings. It also means benefiting oneself and others, awakening oneself and awakening others, and liberating oneself and others.

These roots of goodness arise from Vairocana Buddha as rivers arise from the ocean. The Bodhisattvas’ roots of goodness resemble rivers, while the Buddha’s roots of goodness resemble the ocean. Although each Bodhisattva cultivates roots of goodness individually, all must ultimately flow into the Tathagata’s ocean. This is what it means to arise from the ocean of the Tathagata’s roots of goodness.

 

All the perfections have been completely fulfilled.

Commentary: These Bodhisattvas have fully cultivated all the perfections and attained complete fulfillment without deficiency.

“Pāramitā” means “reaching the other shore.” The other shore is the realm of Nirvana, beyond birth and death. The perfections are the practices of the six pāramitās.

The six perfections are generosity, observance of precepts, patience, diligence, meditation, and wisdom.

The Perfection of Generosity: This means giving and relinquishing possessions. Generosity can be divided into three main kinds, although detailed explanations can identify 84,000 varieties, each with 84,000 methods. Here, only the three main kinds are discussed.

• Material generosity: Giving material possessions is not easy. A saying compares giving away wealth to cutting flesh from one’s own body. One may even have to relinquish one’s city, wife, children, head, eyes, marrow, and brain. Only with such a spirit can one truly practice the Bodhisattva path.

• Dharma generosity: This means giving the Buddhadharma to all sentient beings and forming Dharma connections with them. A saying goes, “Giving wealth is like cutting flesh from one’s body; giving the Dharma is like giving up one’s life.” Giving the Dharma saves another person’s wisdom-life, but it also expends one’s own energy, which is compared to life itself. Explaining sutras and teaching the Dharma require energy. Conveying the meaning of every word and phrase into the minds of listeners is like giving one’s life.

• Fearlessness generosity: When sentient beings encounter danger or disaster and become terrified, one should comfort them and say, “Do not be afraid. The Buddhas and Bodhisattvas will protect you. If you recite the name of Avalokiteshvara Bodhisattva, you will certainly be saved.” This is psychological reassurance. The explanation says that the Buddhas and Bodhisattvas do not necessarily fly from immeasurable worlds to provide assistance; rather, when fear subsides and one’s Buddha-nature is at peace, one receives their protection. One can also help others overcome their fear. This is the gift of fearlessness.

The Perfection of Observing Precepts: Precepts are rules and a path of spiritual cultivation. Therefore, practitioners must observe them strictly. When everyone observes the five precepts, families become happier, society more stable, and the world more peaceful.

The five fundamental precepts are refraining from killing, stealing, sexual misconduct, false speech, and intoxicants. The passage also includes refraining from smoking and using narcotic drugs. Other precepts include the eight precepts, the Bodhisattva precepts of ten major and forty-eight minor precepts, the ten precepts for novice monks, the 250 precepts for monks, and the 348 precepts for nuns.

The Perfection of Patience: This means enduring humiliation and bearing what others find difficult to endure. There are three kinds of patience.

• Patience toward beings: One must endure the conduct of all sentient beings. If someone insults, slanders, or even strikes you, you should endure it. Spiritual cultivation includes practicing patience. When one can endure, anger subsides. When anger subsides, ignorance diminishes, and wisdom manifests.

• Patience toward phenomena: One must endure all circumstances, including heat, cold, hunger, thirst, and the various tests one encounters.

• Patience with the non-arising of dharmas: When one can endure beings, the emptiness of persons is realized; when one can endure phenomena, the emptiness of dharmas is realized. Further, one realizes that not even a single dharma truly arises or ceases. This is the middle way. Realizing the emptiness of persons and dharmas leads to the definitive meaning of the middle way, known as patience with the non-arising of dharmas.

The Perfection of Diligence: This means not being lazy, negligent, or careless. There are two kinds of diligence.

• Bodily diligence: Practicing the path diligently throughout the six periods of the day and night.

• Mental diligence: In every thought, seeking the unsurpassed path, cultivating it, awakening to it, and realizing it.

The Perfection of Meditation: Through cultivation of meditation, one develops meditative skill and attains samadhi. By maintaining meditative concentration at all times, one can reach the other shore.

The Perfection of Wisdom: Prajñā means wisdom. There are three kinds of prajñā.

• Literary prajñā: This refers to the written teachings contained in the Tripitaka and the twelve divisions of Buddhist scripture. Words and texts are like a boat used to cross a river. Once across, one should not cling to the boat.

• Contemplative prajñā: This is wisdom cultivated through one’s own practice. Through the illumination of contemplative wisdom, one can eliminate the afflictions of views and thoughts, the afflictions as numerous as grains of sand, and ignorance itself.

• Prajñā of true reality: True reality is the genuine nature of things, which is also signless and free from false appearances. By contemplating this continually, one will not remain obscured by ignorance, and the great treasury of light will manifest.

 

Their wisdom-eyes are clear and penetrating, enabling them to contemplate the three periods of time equally. They possess complete and pure samadhi, and their eloquence is like a vast, inexhaustible ocean.

Commentary: Those who possess the wisdom-eye thoroughly understand the true reality of all dharmas. Those who possess all five eyes see that the past, present, and future are merely provisional designations. They therefore contemplate the three periods of time as equal.

What benefit comes from contemplating equality? It teaches you not to discriminate. Without a discriminating mind, you can contemplate the three periods of time as equal.

Whatever kind of samadhi one cultivates, it must become complete and pure. Practicing meditation leads to meditative samadhi; practicing patience leads to the samadhi of patience; reciting the Buddha’s name leads to the samadhi of Buddha-recitation; and visualization leads to the samadhi of contemplation. In short, cultivating a particular Dharma practice leads to the corresponding samadhi.

Eloquence means the ability to explain and debate skillfully. These great Bodhisattvas can prevail in debate with anyone. Their eloquence is like an ocean, vast and without boundaries, and is therefore called inexhaustible eloquence.

There are four kinds of unobstructed eloquence:

1. Unobstructed eloquence in Dharma: Clearly explaining the various teachings and understanding the Dharma thoroughly without becoming attached to it.

2. Unobstructed eloquence in meaning: Understanding the different meanings of the teachings and communicating them without obstruction.

3. Unobstructed eloquence in language: Speaking the languages of different countries and communicating freely, while expressing many meanings in a single statement.

4. Unobstructed eloquence in joyful teaching: Using unobstructed wisdom in Dharma, meaning, and language to skillfully teach the Dharma in ways that sentient beings enjoy and appreciate.

 

These Bodhisattvas possess the Buddha’s virtues and are dignified and worthy of respect. They understand the capacities and dispositions of sentient beings and teach and guide them accordingly. They enter the treasury of the Dharma Realm and possess nondiscriminating wisdom. They realize the Buddha’s liberation, which is profound and vast.

Commentary: These great Bodhisattvas possess the Buddha’s virtues, so all sentient beings respect them. We should not only respect the Buddhas and Bodhisattvas of the ten directions but also the great holy beings known as Arhats.

The Bodhisattvas understand whether the capacities of sentient beings are sharp or dull. For those with sharp faculties, they explain the true characteristics of dharmas. For those with dull faculties, they explain expedient teachings or use examples and analogies to help them understand and awaken.

Because the Bodhisattvas understand the capacities of sentient beings, they know which teachings will best help them. They teach and guide them, enabling them to develop reverence and a sense of respectful restraint.

The wisdom of these Bodhisattvas merges with the Dharma Realm as one, allowing them to attain nondiscriminating wisdom and realize liberation. This liberation is free from all attachments: there is no attachment to persons and no attachment to dharmas. This is described as the emptiness of persons and the emptiness of dharmas.

Once, a young novice monk was explaining the Dharma. When his explanation reached the point that there was no further Dharma to explain, he quietly slipped away. Those who had come seeking the Dharma waited a long time but heard nothing more. When they looked up, they discovered that the teacher was gone. At that moment, they suddenly awakened to the principle of the emptiness of persons and dharmas.

These great Bodhisattvas have all realized the Buddha’s liberation. By letting go, one attains freedom; freedom is liberation. This realm is as deep as the ocean and as vast as the Dharma Realm.

In the past, these Bodhisattvas had even served as teachers of Shakyamuni Buddha. Now they have become disciples of Shakyamuni Buddha. This realm is profound and vast, unlike the condition of ordinary beings, who remain attached to things. These Bodhisattvas have no such attachments.

 

They skillfully use expedient means to enter the various stages of the Bodhisattva path. Sustained by an ocean of vows, they remain united with wisdom throughout the endless future. They understand the rare, vast, and secret realms of all Buddhas and skillfully comprehend the equal Dharma of all Buddhas.

Commentary: These Bodhisattvas follow expedient means to enter the various stages of cultivation. Expedient means are not easy to practice. Something may appear convenient in theory but prove difficult when put into practice. The practices of Bodhisattvas may be expedient, but ordinary beings cannot necessarily perform them with the same freedom.

Bodhisattvas must cultivate practices supported by vows. Their vows must be great, and their practices must be genuine. If their vows are not great, they may eventually become discouraged and retreat. Therefore, faith, vows, and practice are like the three legs of a tripod: none can be missing.

Faith: First, one must develop faith. Thus:

Faith is the source and mother of merit and virtue, Nourishing and growing all roots of goodness.

One must believe in the Dharma spoken by the Buddha and trust that the sutras contain the Buddha’s teachings.

The power of vows: After developing faith, one must make vast vows as boundless as the ocean. These vows generate the strength needed to teach and guide sentient beings.

Practice: Making vows without putting them into practice is like flowers blooming in empty space: they bear no real fruit and accomplish nothing.

Vows sustain and support practice, keeping it united with wisdom. Wisdom gives rise to right knowledge and right views; without wisdom, wrong knowledge and wrong views arise. Right knowledge and right views lead along the Buddha’s path, whereas wrong knowledge and wrong views lead toward the hell realms. If one wishes to avoid falling into the hell realms, one must develop right knowledge and right views.

Throughout the endless future, the Bodhisattvas understand the Buddhas’ vast, boundless, and inconceivable realms, which are exceptionally rare. They understand that the practices of all Buddhas are equal, that the Dharma spoken by all Buddhas is equal, and that the Dharma realized by all Buddhas is also equal.

Thus, “All Buddhas follow the same path.” Their essential nature is equal, and their Dharma bodies are not two. Their wisdom is equal, neither increasing nor decreasing. They are equal within and without, and their compassion and vows respond everywhere.

 

Having attained the Tathagata’s stage of universal radiance, they enter the ocean of innumerable samadhi gateways. They manifest bodies everywhere according to the needs of beings and engage in worldly activities in the same manner as people in the world.

Commentary: These Bodhisattvas have reached the Buddha’s stage of universal radiance, which is a stage of wisdom. Because they faithfully put the Buddha’s teachings into practice, they attain the Buddha’s genuine wisdom. Their power of concentration is like an ocean, enabling them to enter the ocean of innumerable samadhi gateways.

At all times and in all places, these Bodhisattvas adapt themselves to sentient beings and manifest in forms suited to them. Whatever worldly activities sentient beings perform, the Bodhisattvas engage in similar activities and appear among them.

They use the Four Means of Embracing to establish close relationships with sentient beings. Once a connection has been formed, they teach the Dharma and guide beings toward liberation from suffering and the attainment of happiness.

The Four Means of Embracing are:

• Giving: Providing sentient beings with what they need, then guiding and transforming them.

• Kind and loving speech: Using good and encouraging words to guide beings toward their goal.

• Beneficial conduct: Using body, speech, and mind skillfully to benefit sentient beings.

• Cooperative action: Participating in the same activities or professions as sentient beings to influence and guide them.

 

These Bodhisattvas possess vast powers of spiritual retention, gathering together an ocean of teachings. Their eloquence is skillful, and they turn the irreversible Dharma wheel. The vast ocean of every Tathagata’s merit enters their bodies. They travel to all Buddha lands according to their vows.

Commentary: These Bodhisattvas embody the principle of “encompassing all teachings and retaining immeasurable meanings.” Their understanding is boundless. They gather the 84,000 Dharma gateways into their own practice.

Their unobstructed eloquence and inexhaustible skill in expedient means allow them to turn the Dharma wheel without ever retreating. In their cultivation, they advance continually rather than moving backward.

The entire ocean of merit belonging to all Tathagatas enters a single Bodhisattva’s body. The Bodhisattvas also travel to the Buddha lands of the ten directions according to the power of their vows.

 

They have made offerings to all Buddhas throughout immeasurable eons, always joyful and never weary. They remain constantly at the places where all Tathagatas attain enlightenment, drawing near to them without abandoning them. They continually use the ocean of Samantabhadra’s vows and practices, which they have realized, to enable all sentient beings to complete their wisdom-bodies and attain immeasurable virtues.

Commentary: These Bodhisattvas made offerings to all Buddhas countless, indescribable eons ago. They praised the Buddhas and remained joyful without ever becoming tired or weary.

Whenever Buddhas attain awakening and realize Buddhahood, these Bodhisattvas come to the Bodhi assembly. They draw close to the Buddhas and serve as assemblies that influence others, constant followers, Dharma protectors, adorners of the assembly, offering-makers, those who generate the aspiration for enlightenment, those for whom the teaching is intended, symbolic assemblies, and supporters of the Dharma gathering.

They remain in the sacred assembly to protect and support the Dharma. They continually employ the great ocean of Samantabhadra’s practices and vows to help all sentient beings attain wisdom-bodies.

These Bodhisattvas thus accomplish immeasurable and boundless merit and virtue.

The material explained above concerns the assembly of beings of the same kind. The twenty great Bodhisattvas lead immeasurable retinues and gather together at the Bodhi assembly. This concludes the discussion of the ten assemblies associated with the Flower Adornment Sutra.

The discussion now turns to the assembly of beings of different kinds, which is divided into three major groups:

1. The various assemblies of spirits and deities.

2. The eight classes of beings and the Four Heavenly Kings.

3. The heavenly beings of the Desire Realm and Form Realm.

The various assemblies of spirits and deities comprise nineteen groups. The eight classes and the Four Heavenly Kings comprise eight groups. The heavenly beings of the Desire Realm and Form Realm comprise twelve groups.

Altogether, there are thirty-nine groups. Each group has ten leaders, making a total of 390 leaders among the assemblies of beings of different kinds. They also lead immeasurable retinues to the Bodhi assembly to serve as benevolent spirits protecting the Dharma.

 

There are also Vajra-Wielding Deities, numbering as many as the particles of dust in Buddha worlds.

Commentary: These Vajra-Wielding Deities are benevolent Dharma-protecting spirits who carry vajra clubs in their hands. Their special duty is to subdue heavenly demons and externalists so that they cannot disturb the bodies and minds of spiritual practitioners. In this way, practitioners can keep their bodies and minds pure and concentrate single-mindedly on meditation.

Lay Buddhists are also Dharma protectors. They have a responsibility to protect, support, make offerings to, and respectfully serve the Three Jewels. Lay practitioners must protect and adorn the Three Jewels rather than damage them or slander them.

What are the Three Jewels?

• The Buddha Jewel.

• The Dharma Jewel.

• The Sangha Jewel.

One must approach the Three Jewels with reverence, bowing sincerely and cultivating a heartfelt connection with them in order to receive their benefits.

 

Their names are:

1. Wondrous Form Narayana Vajra-Wielding Deity.

2. Sun Wheel Swift Banner Vajra-Wielding Deity.

3. Mount Sumeru Flower Radiance Vajra-Wielding Deity.

4. Pure Cloud Sound Vajra-Wielding Deity.

5. Beautiful Faculties Vajra-Wielding Deity.

6. Lovable and Joyful Radiance Vajra-Wielding Deity.

7. Great Tree Thunder Sound Vajra-Wielding Deity.

8. Lion King Radiance Vajra-Wielding Deity.

9. Dense Flame Superior Eye Vajra-Wielding Deity.

10. Lotus Radiance Mani Topknot Vajra-Wielding Deity.

Commentary: The first Vajra-Wielding Deity is Wondrous Form Narayana. He sees that the Tathagata’s auspicious physical characteristics can never be destroyed, and he consequently realizes this indestructible Dharma. “Narayana” is translated as “firm and indestructible.”

The second is Sun Wheel Swift Banner. He sees that the Tathagata’s radiance resembles sunlight, emitting many kinds of rays that rapidly eliminate afflictions and obstructions. He realizes the Dharma of an adorned banner, and thus receives this name.

The third Vajra-Holding Deity is Sumeru Flower Radiance. This deity sees the Tathagata’s body radiating light that illuminates everywhere, resembling Mount Sumeru and manifesting like the great ocean. This deity’s spiritual powers are like a lotus flower emitting brilliant light; therefore, this name was given.

The fourth Vajra-Holding Deity is Pure Cloud Sound. This deity’s voice is extraordinarily pure and resounds through the clouds like thunder and lightning; therefore, this name was given.

The fifth Vajra-Holding Deity is Wondrous Faculties. This deity serves as a master of the world and uses the wondrous faculties of the eyes, ears, nose, tongue, body, and mind to awaken all sentient beings; therefore, this name was given.

The sixth Vajra-Holding Deity is Lovely and Joyful Radiance. This deity uses the radiant light of wisdom to expound the Buddha’s teachings, causing those who hear them to feel joy and willingly accept them with faith; therefore, this name was given.

The seventh Vajra-Holding Deity is Great Tree Thunder Sound. This deity adorns wondrous forms with the seven precious treasures and decorates trees with precious flowers. Through skillful means, this deity warns sentient beings not to give rise to thoughts of retreating from the path. This deity’s voice is like thunder; therefore, this name was given.

The eighth Vajra-Holding Deity is Lion King Radiance. This deity possesses exceptionally profound blessings and merits, as well as an extraordinarily beautiful appearance. Like a lion king, this deity fears nothing and is intimidated by no place; therefore, this name was given.

The ninth Vajra-Holding Deity is Secret Flame of Auspicious Eyes. This deity’s compassionate eyes emit auspicious rays resembling flames, which mysteriously manifest before sentient beings; therefore, this name was given.

The tenth Vajra-Holding Deity is Lotus Radiance with a Maṇi Jewel Topknot. This deity possesses the radiance of a lotus flower and a wondrous topknot adorned with a precious maṇi jewel; therefore, this name was given.

 

There are many Vajra-Holding Deities, as numerous as the dust particles in Buddha-worlds, with these deities serving as their leaders.

Commentary: These Vajra-Holding Deities are the leaders among the assembly of Vajra Deities. If all their names were explained in detail, they would be as numerous as the dust particles in Buddha-worlds and could never all be recounted.

In the Avataṃsaka Sūtra (Flower Garland Sutra), whenever a Dharma teaching is presented, it is often presented in groups of ten. Why? Because ten symbolizes the progression from ten times ten to one hundred, ten times one hundred to one thousand, and ten times one thousand to ten thousand. Ten serves as a representative number for hundreds, thousands, tens of thousands, and billions. Since explicitly stating numbers such as hundreds of thousands, tens of thousands, or billions would be too cumbersome, the number ten is used instead.

The Avataṃsaka Sūtra is said to have been preserved in the Dragon Palace in three volumes: the upper, middle, and lower volumes. The text we are explaining now is the lower volume of the Avataṃsaka Sūtra. The number of Vajra Deities described in the upper volume is expressed in units of hundreds of millions. In the middle volume, their number is expressed in units of tens of thousands. In this lower volume, their number is expressed in units of ten. Here, ten represents the immeasurable. Because ordinary people cannot remember all the countless deities, the number ten is used as a symbol.

 

These deities, throughout immeasurable eons in the past, continually made great vows. They vowed always to draw near to and make offerings to all Buddhas. Through practicing in accordance with their aspirations and vows, they completely fulfilled them and reached the other shore.

Commentary: These Vajra-Holding Deities made exceptionally powerful vows in the distant past, throughout immeasurable eons.

What were these vows? They vowed always to accompany the Buddhas, draw near to them, and make offerings to them. Wherever the Buddhas went, these deities followed.

They made various great vows and continually followed the Buddhas to learn from them. Their vows and practices have now been brought to completion, enabling them to reach the other shore.

 

They accumulated boundless pure merit through virtuous deeds. They fully understood the realms experienced through the practice of all samādhis. They obtained spiritual powers, remained alongside the Tathagata, and entered the inconceivable realm of liberation. Within assemblies, their majesty and radiance were exceptionally outstanding and fully developed. They manifested appropriate forms according to the needs of sentient beings in order to teach and guide them. Wherever the manifested Buddhas appeared, these deities followed them there. They continually protected and guarded every place where a Tathagata resided.

Commentary: These Vajra-Holding Deities accumulated immeasurable and boundless pure merit. In every form of meditation, whatever samādhi they attained, they understood the corresponding realm. Their understanding was thorough and unobstructed.

They attained various spiritual powers, continually accompanied the Buddhas, protected and upheld the Three Jewels, and attained the inconceivable realm of liberation.

Within great assemblies, these Vajra-Holding Deities displayed an extraordinary majesty and radiance. Their abilities surpassed those of certain other benevolent guardian spirits who protect the Dharma. According to the different kinds of sentient beings, they manifested suitable forms to teach and guide them, causing all who saw them to give rise to the aspiration for enlightenment: to seek the Buddha’s path above and deliver sentient beings below.

In accordance with the vows they made in the past, these deities manifested themselves in the realms where the Buddhas appeared in transformed forms. Wherever the Tathagatas resided, these deities continually protected them and prevented heavenly demons from disturbing them.

The foregoing is the first assembly: the Vajra-Holding Deities.

 

There were also body-bearing deities as numerous as the dust particles in Buddha-worlds. Their names were:

1. Flower-Crest Adornment Body-Bearing Deity

2. Radiance Illuminating the Ten Directions Body-Bearing Deity

3. Ocean Sound Taming Body-Bearing Deity

4. Pure Flower Adorned Crest Body-Bearing Deity

5. Immeasurable Majestic Bearing Body-Bearing Deity

6. Immeasurable Radiant Adornment Body-Bearing Deity

7. Pure Radiance and Fragrant Cloud Body-Bearing Deity

8. Protecting and Maintaining Body-Bearing Deity

9. Universally Manifesting and Embracing Body-Bearing Deity

10. Unmoving Radiance Body-Bearing Deity

Commentary:

The first body-bearing deity is Flower-Crest Adornment. This deity adorns itself with a flower crest; therefore, this name was given.

The second body-bearing deity is Radiance Illuminating the Ten Directions. This deity’s radiance illuminates the worlds in all ten directions; therefore, this name was given.

The third body-bearing deity is Ocean Sound Taming. This deity’s voice resembles the sound of ocean tides. When sentient beings hear this sound, they abandon evil, turn toward goodness, and give rise to the aspiration for enlightenment; therefore, this name was given.

The fourth body-bearing deity is Pure Flower Adorned Crest. This deity uses pure lotus flowers to adorn its precious topknot; therefore, this name was given.

The fifth body-bearing deity is Immeasurable Majestic Bearing. This deity continually manifests immeasurable and boundless dignified conduct. Whether walking, standing, sitting, or lying down, its behavior accords with the Dharma; therefore, this name was given.

The sixth body-bearing deity is Supreme Flower Adornment. This deity continually emits supreme radiance to adorn the place of enlightenment; therefore, this name was given.

The seventh body-bearing deity is Pure Radiance and Fragrant Cloud. This deity possesses not only pure radiance but also clouds of fragrant aroma; therefore, this name was given.

The eighth body-bearing deity is Protecting and Maintaining. This deity continually protects the place of enlightenment and embraces and sustains sentient beings, enabling them to abandon evil, turn toward goodness, correct their faults, and renew themselves; therefore, this name was given.

The ninth body-bearing deity is Universally Manifesting and Embracing. This deity can manifest everywhere before sentient beings and embrace them, causing them to give rise to the aspiration for enlightenment; therefore, this name was given.

The tenth body-bearing deity is Unmoving Radiance. This deity possesses the power of concentration, with an unmoving mind, as well as radiant light; therefore, this name was given.

 

There were body-bearing deities as numerous as the dust particles in Buddha-worlds, with these deities serving as their leaders. In the past, all these deities fulfilled their great vows and made offerings to, served, and attended upon all Buddhas.

Commentary: These ten body-bearing deities serve as leaders among the body-bearing deities. Beyond them, there are also immeasurable and boundless numbers of body-bearing deities, as numerous as the dust particles in Buddha-worlds.

In the past, these body-bearing deities all made great vows. What great vows did they make? They vowed to make offerings to all Buddhas and respectfully serve and attend upon every Buddha.

The foregoing is the second assembly: the body-bearing deities.

 

There were also foot-traveling deities as numerous as the dust particles in Buddha-worlds. They were:

1. Precious Seal in Hand Foot-Traveling Deity

2. Lotus Radiance Foot-Traveling Deity

3. Pure Flower-Crest Foot-Traveling Deity

4. Embracing All with Benevolent Vision Foot-Traveling Deity

5. Wondrous Precious Star Banner Foot-Traveling Deity

6. Pure Land Wondrous Sound Foot-Traveling Deity

7. Sandalwood Tree Radiance Foot-Traveling Deity

8. Lotus Radiance Foot-Traveling Deity

9. Subtle and Wondrous Radiance Foot-Traveling Deity

10. Accumulating Wondrous Flowers Foot-Traveling Deity

Commentary: There were foot-traveling deities as numerous as the dust particles in Buddha-worlds. Foot-traveling deities are spirits who protect roads and pathways. Because these deities admire the virtue of the Tathagata, they follow in the Tathagata’s footsteps.

The first foot-traveling deity is Precious Seal in Hand. This deity holds a precious seal in its hand to protect and sustain sentient beings; therefore, this name was given.

The second foot-traveling deity is Lotus Radiance. A lotus flower emits radiant light; therefore, this name was given.

The third foot-traveling deity is Pure Flower-Crest. This deity possesses a pure flower crest; therefore, this name was given.

The fourth foot-traveling deity is Embracing All with Benevolent Vision. When sentient beings see this deity, they immediately give rise to the aspiration for enlightenment; therefore, this name was given.

The fifth foot-traveling deity is Wondrous Precious Star Banner. This deity’s wondrous precious treasures emit light resembling a star banner; therefore, this name was given.

The sixth foot-traveling deity is Pure Land Wondrous Sound. This deity’s singing voice is exceptionally wondrous and melodious, pleasing to the ear; therefore, this name was given.

The seventh foot-traveling deity is Sandalwood Tree Radiance. This deity’s radiance spreads like the fragrance of a sandalwood tree. When sentient beings smell this fragrance, the light of wisdom opens within them; therefore, this name was given.

The eighth foot-traveling deity is Lotus Radiance. This deity emits pure radiance like that of a lotus flower; therefore, this name was given.

The ninth foot-traveling deity is Subtle and Wondrous Radiance. This deity emits radiance that is subtle, wondrous, and inconceivable; therefore, this name was given.

The tenth foot-traveling deity is Accumulating Wondrous Flowers. This deity accumulates all kinds of wondrous precious flowers; therefore, this name was given.

 

There were foot-traveling deities as numerous as the dust particles in Buddha-worlds, with these deities serving as their leaders. Throughout immeasurable eons in the past, these foot-traveling deities drew near to the Tathagata and followed him without wishing to leave.

Commentary: These ten foot-traveling deities serve as leaders among the foot-traveling deities. Their retinues of foot-traveling deities are as numerous as the dust particles in Buddha-worlds.

Throughout immeasurable eons in the past, these foot-traveling deities drew near to the Tathagata, made offerings to him, and followed his path of practice without wishing to abandon him.

The foregoing is the third assembly: the foot-traveling deities.

 

There were also bodhimaṇḍa deities as numerous as the dust particles in Buddha-worlds. Their names were:

1. Purely Adorned Banner Bodhimaṇḍa Deity

2. Sumeru Precious Radiance Bodhimaṇḍa Deity

3. Thunder Sound Banner Emblem Bodhimaṇḍa Deity

4. Rain of Flowers Wondrous Eyes Bodhimaṇḍa Deity

5. Flower Garland Radiant Crest Bodhimaṇḍa Deity

6. Rain of Precious Treasures Adornment Bodhimaṇḍa Deity

7. Valiant Fragrant Eyes Bodhimaṇḍa Deity

8. Vajra Rainbow Cloud Bodhimaṇḍa Deity

9. Lotus Radiance Bodhimaṇḍa Deity

10. Wondrous Radiance Illuminating Bodhimaṇḍa Deity

Commentary: There were bodhimaṇḍa deities as numerous as the dust particles in Buddha-worlds. Bodhimaṇḍa deities are spirits who protect and maintain places of enlightenment. Any place where people practice spiritual cultivation is called a bodhimaṇḍa, or place of enlightenment.

These deities are benevolent Dharma-protecting spirits. They ensure that practitioners can cultivate in purity without being disturbed by heavenly demons or non-Buddhist forces.

The first bodhimaṇḍa deity is Purely Adorned Banner. This deity continually protects and sustains the place of enlightenment, making it pure and majestic like a banner; therefore, this name was given.

The second bodhimaṇḍa deity is Sumeru Precious Radiance. This deity continually protects and sustains the place of enlightenment and emits precious light as brilliant as Mount Sumeru; therefore, this name was given.

The third bodhimaṇḍa deity is Thunder Sound Banner Emblem. This deity has a voice resembling thunder and also possesses the appearance of a precious banner; therefore, this name was given.

The fourth bodhimaṇḍa deity is Rain of Flowers Wondrous Eyes. This deity continually showers precious flowers and possesses wondrous, pure eyes; therefore, this name was given.

The fifth bodhimaṇḍa deity is Flower Garland Radiant Crest. This deity’s flower-garland crest emits radiant light that illuminates all sentient beings at the place of enlightenment, purifying their minds; therefore, this name was given.

The sixth bodhimaṇḍa deity is Rain of Precious Treasures Adornment. This deity showers the seven precious treasures to adorn the place of enlightenment; therefore, this name was given.

The seventh bodhimaṇḍa deity is Valiant Fragrant Eyes. This deity’s valiant power subdues the armies of demons, while its fragrant eyes observe the actions of those demonic forces; therefore, this name was given.

The eighth bodhimaṇḍa deity is Vajra Rainbow Cloud. This deity’s vajra radiance illuminates the place of enlightenment, forming countless brilliant rays of light like clouds; therefore, this name was given.

The ninth bodhimaṇḍa deity is Lotus Radiance. This deity frequently manifests lotus flowers and possesses radiant light; therefore, this name was given.

The tenth bodhimaṇḍa deity is Wondrous Radiance Illuminating. This deity emits wondrous light that illuminates the expanse of empty space; therefore, this name was given.

 

There were bodhimaṇḍa deities as numerous as the dust particles in Buddha-worlds, with these deities serving as their leaders. In the past, they encountered immeasurable Buddhas, fulfilled the power of their vows, and continually made offerings to the Buddhas.

Commentary: These ten bodhimaṇḍa deities serve as leaders among the bodhimaṇḍa deities. Beyond them, there are immeasurable and boundless numbers of other bodhimaṇḍa deities, as numerous as the dust particles in Buddha-worlds.

Throughout past eons, these bodhimaṇḍa deities encountered immeasurable Buddhas. They fulfilled the power of their vows and continually made offerings to the Buddhas of the ten directions.

These deities are not ordinary spirits. They are great Bodhisattvas manifesting in various forms. Therefore, their spiritual powers are inconceivable, their vows are inconceivable, and their power to protect the Dharma is even more inconceivable.

The foregoing is the fourth assembly: the bodhimaṇḍa deities.

 

Again, there are City Guardian Spirits as numerous as the dust particles in Buddha-worlds. They are: City Guardian Spirit Precious Peak Radiant Splendor; City Guardian Spirit Wonderously Adorned Palaces; City Guardian Spirit Pure Joyful Treasure; City Guardian Spirit Pure and Free from Sorrow; City Guardian Spirit Flower Lamp Flame Eyes; City Guardian Spirit Flaming Banner Manifesting Brightness; City Guardian Spirit Abundant Blessings and Radiant Light; City Guardian Spirit Pure Radiant Light; City Guardian Spirit Fragrant Topknot Adornment; and City Guardian Spirit Wondrous Treasure Radiant Light.

Commentary: Again, there are City Guardian Spirits as numerous as the dust particles in Buddha-worlds. City Guardian Spirits are deities who protect people living in cities, ensuring that the people within them remain safe and peaceful and suffer no harm. This is the responsibility of the City Guardian Spirits.

The first City Guardian Spirit is Precious Peak Radiant Splendor. This spirit possesses the spiritual power of a precious wind, constantly emitting light that illuminates empty space. Therefore, this is the name given to the spirit.

The second City Guardian Spirit is Wonderously Adorned Palaces. This spirit makes all palaces especially magnificent and beautifully adorned. Therefore, this is the name given to the spirit.

The third City Guardian Spirit is Pure Joyful Treasure. The light emitted by this spirit is exceptionally pure, and within the light appear the colors of the seven treasures. Those who see it feel joyful. Therefore, this is the name given to the spirit.

The fourth City Guardian Spirit is Pure and Free from Sorrow. This spirit constantly protects cities and towns, enabling sentient beings to be free from worry and sorrow and to maintain purity of mind. Therefore, this is the name given to the spirit.

The fifth City Guardian Spirit is Flower Lamp Flame Eyes. This spirit stands with both feet upon a lotus flower and holds two small lamps in its hands. Flames of radiant light shine from both eyes. Therefore, this is the name given to the spirit.

The sixth City Guardian Spirit is Flaming Banner Manifesting Brightness. Flames of radiant light shine from the crown of this spirit’s head. The light resembles a precious banner and causes heavenly demons and non-Buddhist practitioners to become frightened and flee immediately. Therefore, this is the name given to the spirit.

The seventh City Guardian Spirit is Abundant Blessings and Radiant Light. The blessings, merit, and wisdom of this spirit constantly emit radiant light. Anyone who sees this spirit will increase in blessings, longevity, and wisdom. Therefore, this is the name given to the spirit.

The eighth City Guardian Spirit is Pure Radiant Light. This spirit constantly emits pure, radiant light that is free from defilement. Therefore:

Pure light, free from stain,

The sun of wisdom dispels darkness,

Subduing the disasters of wind and fire,

Illuminating the entire world.

This means that pure radiant light is completely free from impurity, like the rays of the sun that dispel all darkness. This cool and refreshing light subdues all disasters and illuminates the world. Therefore, this is the name given to the spirit.

The ninth City Guardian Spirit is Fragrant Topknot Adornment. The precious topknot of this spirit gives off a fragrant scent. All sentient beings who smell this fragrance have their calamities eliminated and their lives prolonged. Therefore, this is the name given to the spirit.

The tenth City Guardian Spirit is Wondrous Treasure Radiant Light. This spirit possesses an exceptionally beautiful precious jewel and constantly emits radiant light. Using this light, the spirit governs the sentient beings within the city, causing them to have faith in the Triple Jewel, make offerings to the Triple Jewel, and adorn the Triple Jewel. Therefore, this is the name given to the spirit.

 

There are countless City Guardian Spirits such as these, with the above serving as their leaders. Their number is as great as the dust particles in Buddha-worlds. Throughout immeasurable and inconceivable kalpas, they have adorned and purified the palaces where the Tathagata dwells.

Commentary: These ten City Guardian Spirits represent the leaders of all City Guardian Spirits. Besides them, there are infinitely many other City Guardian Spirits, as numerous as the dust particles in Buddha-worlds.

Throughout an immeasurable and inconceivable number of kalpas, these City Guardian Spirits have adorned and purified the palaces where the Tathagata dwells. They not only protect these palaces but also manage them. The above is the fifth assembly: the City Guardian Spirits.

 

Furthermore, there are Earth Guardian Spirits as numerous as the dust particles in Buddha-worlds. They are: Earth Guardian Spirit Universal Virtue Pure Flower; Earth Guardian Spirit Firm Blessings Adornment; Earth Guardian Spirit Wondrous Flower Adorning Trees; Earth Guardian Spirit Universally Scattering Many Treasures; Earth Guardian Spirit Pure Eyes Observing the Seasons; Earth Guardian Spirit Wondrous Form and Superior Eyes; Earth Guardian Spirit Fragrant Hairs Emitting Light; Earth Guardian Spirit Pleasing Sound; Earth Guardian Spirit Wondrous Flower Whirling Topknot; and Earth Guardian Spirit Vajra-Adorned Body.

Commentary: Again, there are Earth Guardian Spirits as numerous as the dust particles in Buddha-worlds. Earth Guardian Spirits are deities who manage and oversee the land. There are infinitely many of them; here, ten are named as representatives.

The first Earth Guardian Spirit is Universal Virtue Pure Flower. The radiance of this spirit’s virtue shines throughout the assembly of sentient beings at the place of enlightenment, forming affinities with them. The radiant flowers of this spirit are pure and illuminate sentient beings, causing them to bring forth the great Bodhi mind.

The great Bodhi mind means:

Sentient beings are innumerable; I vow to liberate them all.

Afflictions are inexhaustible; I vow to eliminate them all.

Dharma gates are immeasurable; I vow to study them all.

The Buddha Way is unsurpassed; I vow to realize it.

Therefore, this is the name given to the spirit.

The second Earth Guardian Spirit is Firm Blessings Adornment. The blessings of this spirit are both steadfast and magnificent. Anyone who sees this spirit will likewise attain steadfast and magnificent blessings. Therefore, this is the name given to the spirit.

The third Earth Guardian Spirit is Wondrous Flower Adorning Trees. This spirit adorns the Bodhi tree with wondrous flowers, causing the tree to emit great radiant light. Therefore, this is the name given to the spirit.

The fourth Earth Guardian Spirit is Universally Scattering Many Treasures. This spirit scatters the seven treasures everywhere, causing sentient beings to bring forth the Bodhi mind. Therefore, this is the name given to the spirit.

The fifth Earth Guardian Spirit is Pure Eyes Observing the Seasons. This spirit has pure eyes like lotus flowers. Through observing the appropriate times and circumstances, the spirit transforms all disasters into auspicious conditions. Therefore, this is the name given to the spirit.

The sixth Earth Guardian Spirit is Wondrous Form and Superior Eyes. This spirit adorns the land with flowers, grass, and trees of exceptionally beautiful colors. This enables sentient beings to rejoice in and appreciate the beauty of nature, thereby developing pure, undefiled eyes. Therefore, this is the name given to the spirit.

The seventh Earth Guardian Spirit is Fragrant Hairs Emitting Light. This spirit manages the land so that flowers can grow with exceptionally fragrant hairs or filaments. These flowers not only spread their fragrance everywhere but also emit light that radiates throughout the Bodhi assembly at the place of enlightenment. Therefore, this is the name given to the spirit.

The eighth Earth Guardian Spirit is Pleasing Sound. This spirit constantly produces melodious sounds, like the calls of white cranes, peacocks, parrots, śārika birds, and kalaviṅka birds. All sentient beings who hear these sounds become joyful. Therefore, this is the name given to the spirit.

The ninth Earth Guardian Spirit is Wondrous Flower Whirling Topknot. A beautiful lotus flower on this spirit’s head revolves and turns like a precious topknot. Therefore, this is the name given to the spirit.

The tenth Earth Guardian Spirit is Vajra-Adorned Body. This spirit adorns its body with vajra, or diamond-like material. Neither heavenly demons nor practitioners of non-Buddhist paths can destroy this spirit’s body. Therefore, this is the name given to the spirit.

 

There are countless Earth Guardian Spirits such as these, with the above serving as their leaders. In the past, all these Earth Guardian Spirits made profound and weighty vows: they vowed to remain constantly close to the Buddhas and Tathagatas and to cultivate meritorious deeds together.

Commentary: These ten Earth Guardian Spirits are the leaders among the Earth Guardian Spirits. Besides them, there are infinitely many other Earth Guardian Spirits, as numerous as the dust particles in Buddha-worlds.

In the past, these Earth Guardian Spirits all made great and profound vows. They continually sought closeness to Buddhas, Bodhisattvas, and Arhats. In short, they stayed close to enlightened sages who had attained spiritual realization and cultivated both blessings and wisdom together.

Cultivating blessings adorns the body with excellent characteristics; cultivating wisdom develops wisdom as vast as the ocean. Why are we foolish? Why are we impoverished? It is because we do not know how to cultivate blessings and wisdom. The above is the sixth assembly: the Earth Guardian Spirits.

 

Furthermore, there are infinitely many Mountain Spirits. They are: Mountain Spirit Precious Peak Blooming Flowers; Mountain Spirit Flower Grove Wondrous Topknot; Mountain Spirit Lofty Banner Universally Illuminating; Mountain Spirit Pure Topknot Free from Dust; Mountain Spirit Light Shining in the Ten Directions; Mountain Spirit Great Strength and Radiant Light; Mountain Spirit Majestic Light Universally Supreme; Mountain Spirit Subtle and Dense Light Wheel; Mountain Spirit Universal Eyes Manifesting Sight; and Mountain Spirit Vajra Secret Eyes.

Commentary: The first Mountain Spirit is Precious Peak Blooming Flowers. This spirit cultivates the Seven Factors of Enlightenment, adorns a wondrously lofty peak with the seven treasures, and constantly causes large lotus flowers to bloom. Therefore, this is the name given to the spirit.

The second Mountain Spirit is Flower Grove Wondrous Topknot. This spirit’s merit and virtue are complete. Lotus flowers bloom luxuriantly like a forest, while the spirit’s wondrous topknot emits radiant light and serves as an adornment. Therefore, this is the name given to the spirit.

The third Mountain Spirit is Lofty Banner Universally Illuminating. This spirit’s precious banner is extremely tall and illuminates the entire world. It liberates immeasurable sentient beings, enabling them to leave suffering, attain happiness, and end the cycle of birth and death. Therefore, this is the name given to the spirit.

The fourth Mountain Spirit is Pure Topknot Free from Dust. This spirit has abandoned the dust of afflictions and purified its precious topknot. Therefore, this is the name given to the spirit.

The fifth Mountain Spirit is Light Shining in the Ten Directions. This spirit’s radiant light illuminates the worlds in all ten directions. All sentient beings touched by this light bring forth the Bodhi mind and have the opportunity to attain Buddhahood in the future. Therefore, this is the name given to the spirit.

The sixth Mountain Spirit is Great Strength and Radiant Light. This spirit possesses tremendous strength and emits powerful radiant light that illuminates the entire world. Ghosts, goblins, and other malevolent spirits dare not appear in its presence. Therefore, this is the name given to the spirit.

The seventh Mountain Spirit is Majestic Light Universally Supreme. This spirit possesses mighty and majestic radiant light that shines everywhere and is exceptionally superior. The light of other spirits cannot compare with it. Therefore, this is the name given to the spirit.

The eighth Mountain Spirit is Subtle and Dense Light Wheel. This spirit’s light wheel and wondrous topknot are subtle and profound, emitting pure radiant light. Therefore, this is the name given to the spirit.

The ninth Mountain Spirit is Universal Eyes Manifesting Sight. This spirit uses the wisdom eye to observe and manifests in the world, causing sentient beings who see it to immediately bring forth the Bodhi mind. Therefore, this is the name given to the spirit.

The tenth Mountain Spirit is Vajra Secret Eyes. This spirit possesses indestructible, secret vajra eyes that can observe the worlds in all ten directions. Therefore, this is the name given to the spirit.

 

There are immeasurably many Mountain Spirits such as these, with the above serving as their leaders. They have attained pure eyes with respect to all dharmas.

Commentary: These ten Mountain Spirits are the leaders among all Mountain Spirits. Besides them, there are infinitely many other Mountain Spirits, too numerous to count.

These Mountain Spirits have attained the pure eye of discerning dharmas—the wisdom eye that enables them to distinguish and clearly understand all dharmas. The above is the seventh assembly: the Mountain Spirits.

 

Furthermore, there are Forest Spirits whose number is inconceivable. They are: Forest Spirit Flowers Spread Like Clouds; Forest Spirit Stretched Branches Spreading Light; Forest Spirit Sprouting Shoots and Radiating Splendor; Forest Spirit Auspicious Pure Leaves; Forest Spirit Hanging Canopy of Flaming Treasures; Forest Spirit Pure Radiant Light; Forest Spirit Pleasing Thunderous Sound; Forest Spirit Fragrance and Light Pervading Everywhere; Forest Spirit Wondrous Light Returning in Splendor; and Forest Spirit Radiance and Flavor of Flowers and Fruits.

Commentary: The first Forest Spirit is Flowers Spread Like Clouds. This spirit spreads flowers in numbers as vast as clouds, causing lotus flowers to fall profusely from the sky and cover the entire ground. Therefore, this is the name given to the spirit.

The second Forest Spirit is Stretched Branches Spreading Light. This spirit raises and extends the tree trunks and branches, allowing radiant light to spread and illuminate everything. Therefore, this is the name given to the spirit.

The third Forest Spirit is Sprouting Shoots and Radiating Splendor. The Bodhi trees under this spirit’s care sprout new shoots and emit radiant light that illuminates the forests. Therefore, this is the name given to the spirit.

The fourth Forest Spirit is Auspicious Pure Leaves. This spirit possesses auspicious characteristics. Any forest in which the spirit resides becomes auspicious, and no ghosts come there to cause trouble. Consequently, the branches and leaves of the trees remain pure. Therefore, this is the name given to the spirit.

The fifth Forest Spirit is Hanging Canopy of Flaming Treasures. All the trees managed by this spirit resemble canopies or umbrellas that shelter and screen the light of flames. Therefore, this is the name given to the spirit.

The sixth Forest Spirit is Pure Radiant Light. All the forests managed by this spirit are pure, without dust or impurities, and constantly emit radiant light. Therefore, this is the name given to the spirit.

The seventh Forest Spirit is Pleasing Thunderous Sound. This spirit causes all sentient beings to feel joyful when they see the forests and trees. The spirit also possesses the majestic virtue of thunderous sound. Therefore, this is the name given to the spirit.

The eighth Forest Spirit is Fragrance and Light Pervading Everywhere. The radiant light and fragrance of this spirit spread everywhere. Therefore, this is the name given to the spirit.

The ninth Forest Spirit is Wondrous Light Returning in Splendor. This spirit’s wondrous radiant light illuminates the world, enabling all sentient beings to receive benefits. Therefore, this is the name given to the spirit.

The tenth Forest Spirit is Radiance and Flavor of Flowers and Fruits. All the flowers and fruits managed by this spirit possess beautiful, extraordinary radiance and a sweet flavor. Therefore, this is the name given to the spirit.

 

There are inconceivably many Forest Spirits such as these, with the above serving as their leaders. All possess immeasurable and delightful radiant light.

Commentary: These ten Forest Spirits are the leaders among the Forest Spirits. Besides them, there are inconceivably many other Forest Spirits.

All these Forest Spirits possess immeasurable and boundless radiant light that is pleasing to behold. These great Bodhisattvas made vows to manifest as Forest Spirits and practice the Bodhisattva path. The above is the eighth assembly: the Forest Spirits.

 

Furthermore, there are infinitely many Medicine Spirits. They are: Medicine Spirit Auspiciousness; Medicine Spirit Sandalwood Grove; Medicine Spirit Pure Radiant Light; Medicine Spirit Renowned Everywhere; Medicine Spirit Radiance from Every Pore; Medicine Spirit Universal Healing and Purity; Medicine Spirit Great Roaring Voice; Medicine Spirit Sun-Obscuring Radiant Banner; Medicine Spirit Clearly Seeing the Ten Directions; and Medicine Spirit Vitality-Enhancing, Eyes-Brightening.

Commentary: The first Medicine Spirit is Auspiciousness. This spirit oversees licorice, a medicinal herb said to treat a hundred kinds of illnesses. According to the text, regardless of what poison someone has ingested, drinking licorice preparation will cure the condition. Therefore, this is the name given to the spirit.

The second Medicine Spirit is Sandalwood Grove. This spirit is particularly effective in treating heart disease. Sandalwood can also be made into incense. When it becomes warm, it is said to make a person’s heart and liver feel cool and refreshed. Therefore, this is the name given to the spirit.

The third Medicine Spirit is Pure Radiant Light. This spirit is pure and radiant, preventing sentient beings from developing illnesses associated with feverish distress. Therefore, this is the name given to the spirit.

The fourth Medicine Spirit is Renowned Everywhere. This spirit oversees ginseng. This medicinal herb is nourishing: it is said to treat illness in those who are sick and strengthen the bodies of those who are not. Consequently, its reputation spreads far and wide, and everyone knows of it. Therefore, this is the name given to the spirit.

The fifth Medicine Spirit is Radiance from Every Pore. Every pore of this spirit emits a ray of light. When the light reaches sick people, they recover their health. Therefore, this is the name given to the spirit.

The sixth Medicine Spirit is Universal Healing and Purity. This spirit treats a hundred kinds of illnesses, reduces fever, and dispels toxins, enabling patients to attain purity of body and mind. Therefore, this is the name given to the spirit.

The seventh Medicine Spirit is Great Roaring Voice. The roar of this spirit is said to cure all difficult-to-treat illnesses and various complicated ailments. Therefore, this is the name given to the spirit.

The eighth Medicine Spirit is Sun-Obscuring Radiant Banner. This spirit can block the sunlight and resembles a tall, magnificent precious banner. Therefore, this is the name given to the spirit.

The ninth Medicine Spirit is Clearly Seeing the Ten Directions. This spirit possesses clairvoyant eyes and can clearly perceive the nature of every patient’s illness and determine which medicine will cure it. Therefore, this is the name given to the spirit.

The tenth Medicine Spirit is Vitality-Enhancing, Eyes-Brightening. This spirit knows that ginseng replenishes vitality and chrysanthemum flowers benefit the eyes. When patients use these two medicines, the effects are said to be inconceivable. Therefore, this is the name given to the spirit.

 

There are infinitely many Medicine Spirits such as these, with the above serving as their leaders. Their nature is entirely free from defilement, and they are compassionate and benevolent toward all living things.

Commentary: These ten Medicine Spirits are the leaders among the Medicine Spirits. Besides them, there are infinitely many other Medicine Spirits.

These Medicine Spirits have cultivated themselves to the point of being free from defilement. They all possess compassionate hearts and help sentient beings, bringing benefits to them. Therefore, they are all manifestations of great Bodhisattvas. The above is the ninth assembly: the Medicine Spirits.

 

Furthermore, there are infinitely many Grain and Crop Spirits. They are: Grain and Crop Spirit Soft and Exquisite Flavor; Grain and Crop Spirit Seasonal Flowers and Pure Light; Grain and Crop Spirit Color, Strength, and Vigor; Grain and Crop Spirit Increasing Vital Essence; Grain and Crop Spirit Universally Producing Roots and Fruits; Grain and Crop Spirit Wonderously Adorned Circular Topknot; Grain and Crop Spirit Moist, Lustrous, Pure Flowers; Grain and Crop Spirit Producing Wondrous Fragrance; Grain and Crop Spirit Beloved by Those Who See; and Grain and Crop Spirit Pure Light Free from Defilement.

Commentary: Again, there are infinitely many Grain and Crop Spirits. These are deities who oversee grain and crops. The term refers here to the various vegetables and fruits cultivated by human beings. Each type of plant has a spirit that manages it.

The first Grain and Crop Spirit is Soft and Exquisite Flavor. All the plants managed by this spirit have soft textures, superior flavors, and distinctive fragrances. Therefore, this is the name given to the spirit.

The second Grain and Crop Spirit is Seasonal Flowers and Pure Light. The various grains and crops managed by this spirit bloom at the appropriate time and emit pure radiant light. Therefore, this is the name given to the spirit.

The third Grain and Crop Spirit is Color, Strength, and Vigor. The grains and crops managed by this spirit enable people who eat them to maintain healthy bodies and gain vigorous strength. Therefore, this is the name given to the spirit.

The fourth Grain and Crop Spirit is Increasing Vital Essence. Eating the grains and crops managed by this spirit increases one’s mental energy and physical strength. Therefore, this is the name given to the spirit.

The fifth Grain and Crop Spirit is Universally Producing Roots and Fruits. Eating the grains and crops managed by this spirit causes wholesome roots to grow, enables one to be reborn into a Buddhist household, and helps one attain the fruit of Buddhahood. Therefore, this is the name given to the spirit.

The sixth Grain and Crop Spirit is Wonderously Adorned Circular Topknot. Eating the grains and crops managed by this spirit causes a rounded, precious topknot-like formation to develop. Therefore, this is the name given to the spirit.

The seventh Grain and Crop Spirit is Moist, Lustrous, Pure Flowers. Eating the grains and crops managed by this spirit makes the skin moist and lustrous and as pure as a lotus flower. Therefore, this is the name given to the spirit.

The eighth Grain and Crop Spirit is Producing Wondrous Fragrance. All the grains and crops managed by this spirit possess a subtle, wonderful fragrance. Therefore, this is the name given to the spirit.

The ninth Grain and Crop Spirit is Beloved by Those Who See. The grains and crops managed by this spirit bring joy and delight to those who see them. Therefore, this is the name given to the spirit.

The tenth Grain and Crop Spirit is Pure Light Free from Defilement. Eating the grains and crops managed by this spirit purifies body and mind, removes worldly impurities, and eliminates defiled, deluded thoughts. Therefore, this is the name given to the spirit.

 

There are infinitely many Grain and Crop Spirits such as these, with the above serving as their leaders. All have attained the great fulfillment of joy.

Commentary: These ten Grain and Crop Spirits are the leaders among all Grain and Crop Spirits. Besides them, there are infinitely many others.

All these Grain and Crop Spirits have attained the great fulfillment of joy. Every year, when autumn arrives, abundant harvests are gathered. The farmers rejoice and celebrate, attaining the great fulfillment of happiness. The above is the tenth assembly: the Grain and Crop Spirits.

 

Furthermore, there are infinitely many River Spirits. They are: River Spirit Universally Accelerating Currents; River Spirit Universally Purifying Springs and Streams; River Spirit Pure Eyes Free from Dust; River Spirit Roaring Throughout the Ten Directions; River Spirit Saving and Protecting Sentient Beings; River Spirit Cool, Pure Light; River Spirit Universally Giving Rise to Joy; River Spirit Vast Virtue and Supreme Banner; River Spirit Light Illuminating the Entire World; and River Spirit Oceanic Virtue and Radiant Light.

Commentary: Again, there are infinitely many River Spirits. River Spirits are deities who oversee rivers and lakes. Rivers, streams, ponds, lakes, and even oceans all have spirits that manage the fish, turtles, shrimp, and crabs living in them, preventing these creatures from causing trouble or harming people.

The first River Spirit is Universally Accelerating Currents. This spirit causes water to flow swiftly. Therefore, this is the name given to the spirit.

The second River Spirit is Universally Purifying Springs and Streams. This spirit makes the water in springs and rivers clean and pure. Therefore, this is the name given to the spirit.

The third River Spirit is Pure Eyes Free from Dust. This spirit removes impurities from river water, making it exceptionally clear and pure, like an eye without even a speck of dust. Therefore, this is the name given to the spirit.

The fourth River Spirit is Roaring Throughout the Ten Directions. This spirit causes the sound of river water to resemble the roar of fierce beasts, resounding throughout the ten directions and everywhere. Therefore, this is the name given to the spirit.

The fifth River Spirit is Saving and Protecting Sentient Beings. In the past, this spirit made a vow: if any sentient being fell into a river, the spirit would certainly go and rescue that being first, ensuring that its life was not endangered. Therefore, this is the name given to the spirit.

The sixth River Spirit is Cool, Pure Light. This spirit possesses cool, pure radiant light that shines upon sentient beings, preventing them from experiencing burning distress and affliction. Therefore, this is the name given to the spirit.

The seventh River Spirit is Universally Giving Rise to Joy. This spirit causes all sentient beings to develop joyful minds. Therefore, this is the name given to the spirit.

The eighth River Spirit is Vast Virtue and Supreme Banner. The virtue of this spirit is exceptionally outstanding, like a precious banner. Therefore, this is the name given to the spirit.

The ninth River Spirit is Light Illuminating the Entire World. This spirit’s radiant light illuminates all worlds. Therefore, this is the name given to the spirit.

The tenth River Spirit is Oceanic Virtue and Radiant Light. The radiant virtue of this spirit is as vast as the ocean. Therefore, this is the name given to the spirit.

 

There are infinitely many River Spirits such as these, with the above serving as their leaders. All diligently direct their minds toward benefiting sentient beings.

Commentary: These ten River Spirits are the leaders among the River Spirits. Besides them, there are infinitely many other River Spirits.

These River Spirits constantly direct their minds toward benefiting sentient beings. The above is the eleventh assembly: the River Spirits.

 

Furthermore, there are infinitely many Ocean Spirits. They are: Ocean Spirit Manifesting Precious Light; Ocean Spirit Forming a Vajra Banner; Ocean Spirit Far Removed from Dust and Defilement; Ocean Spirit Universally Manifesting Water Palaces; Ocean Spirit Auspicious Precious Moon; Ocean Spirit Fragrant Dragon Topknot; Ocean Spirit Universally Preserving Light and Flavor; Ocean Spirit Precious Flame and Flower Light; Ocean Spirit Wondrous Vajra Topknot; and Ocean Spirit Ocean Tide Thunderous Sound.

Commentary: Again, there are infinitely many Ocean Spirits. Ocean Spirits are deities who oversee the oceans. Here, ten are named as representatives.

The first Ocean Spirit is Manifesting Precious Light. This spirit manifests a great abundance of precious radiant light. Therefore, this is the name given to the spirit.

The second Ocean Spirit is Forming a Vajra Banner. This spirit accomplishes merit and virtue that are like a vajra banner. Therefore, this is the name given to the spirit.

The third Ocean Spirit is Far Removed from Dust and Defilement. This spirit remains far removed from all worldly dust and impurities. Therefore, this is the name given to the spirit.

The fourth Ocean Spirit is Universally Manifesting Water Palaces. This spirit causes palaces to exist throughout the waters. Therefore, this is the name given to the spirit.

The fifth Ocean Spirit is Auspicious Precious Moon. This spirit possesses auspicious qualities like those of a full moon. Therefore, this is the name given to the spirit.

The sixth Ocean Spirit is Fragrant Dragon Topknot. This spirit possesses a precious topknot resembling a wondrous floral dragon. Therefore, this is the name given to the spirit.

The seventh Ocean Spirit is Universally Preserving Light and Flavor. This spirit possesses radiant light and fragrance or flavor that endure for a long time. Therefore, this is the name given to the spirit.

The eighth Ocean Spirit is Precious Flame and Flower Light. This spirit possesses the radiant light of precious flaming flowers. Therefore, this is the name given to the spirit.

The ninth Ocean Spirit is Wondrous Vajra Topknot. This spirit possesses an extraordinary and wondrous precious vajra topknot. Therefore, this is the name given to the spirit.

The tenth Ocean Spirit is Ocean Tide Thunderous Sound. This spirit produces wondrous sounds like the thunderous roar of ocean tides. Therefore, this is the name given to the spirit.

 

There are immeasurably many Ocean Spirits such as these, with the above serving as their leaders. They all fill their bodies with the great ocean of the Tathagata’s merit and virtue.

Commentary: These ten Ocean Spirits are the leaders among the Ocean Spirits. Besides them, there are infinitely many other Ocean Spirits. The above is the twelfth assembly: the Ocean Spirits.

All these Ocean Spirits completely fill their bodies with the ocean of the Tathagata’s merit and virtue.

 

Furthermore, there are infinitely many Water Spirits. They are: Water Spirit Universally Raising Cloud Banners; Water Spirit Ocean Tide Cloud Sound; Water Spirit Wondrous-Form Wheel Topknot; Water Spirit Skillfully Turning Springs and Whirlpools; Water Spirit Fragrant Accumulation Free from Defilement; Water Spirit Blessed Bridge and Radiant Sound; Water Spirit Contentment and Sovereign Freedom; Water Spirit Pure Joy and Excellent Sound; Water Spirit Universally Manifesting Majestic Light; and Water Spirit Roaring Sound Pervading the Ocean.

Commentary: Again, there are infinitely many Water Spirits. Water Spirits are deities who oversee water. Here, ten are named as representatives.

The first Water Spirit is Universally Raising Cloud Banners. This spirit raises clouds everywhere to create precious banners. Therefore, this is the name given to the spirit.

The second Water Spirit is Ocean Tide Cloud Sound. This spirit produces a sound resembling the sound of ocean tides. Therefore, this is the name given to the spirit.

The third Water Spirit is Wondrous-Form Wheel Topknot. The topknot of this spirit possesses wondrous colors and the radiance of a wheel. Therefore, this is the name given to the spirit.

The fourth Water Spirit is Skillfully Turning Springs and Whirlpools. Through skillful spiritual power, this spirit causes water to turn back or flow in different directions. Therefore, this is the name given to the spirit.

The fifth Water Spirit is Fragrant Accumulation Free from Defilement. This spirit is free from all defiled phenomena, causes water to become pure, and accumulates fragrance and flavor. Therefore, this is the name given to the spirit.

The sixth Water Spirit is Blessed Bridge and Radiant Sound. This spirit gives generously to create blessings for sentient beings, and its merit and virtue are as substantial as a bridge. The spirit emits radiant light and expounds the Dharma within that light, enabling sentient beings to benefit. Therefore, this is the name given to the spirit.

The seventh Water Spirit is Contentment and Sovereign Freedom. All the water managed by this spirit is exceptionally pure and sweet. After drinking it, sentient beings naturally attain contentment and freedom. Therefore, this is the name given to the spirit.

The eighth Water Spirit is Pure Joy and Excellent Sound. All the water managed by this spirit is like sweet-dew nectar. Drinking it gives rise to purity and joy, while its sounds are wondrous, harmonious, and pleasing to the ear. Therefore, this is the name given to the spirit.

The ninth Water Spirit is Universally Manifesting Majestic Light. This spirit’s majestic light manifests everywhere. Those who see it develop reverence and faith. Therefore, this is the name given to the spirit.

The tenth Water Spirit is Roaring Sound Pervading the Ocean. The water managed by this spirit constantly produces a roaring sound that resounds throughout the ocean. Wherever sentient beings may be, those who hear it bring forth the Bodhi mind. Therefore, this is the name given to the spirit.

There are infinitely many Water Spirits such as these, with the above serving as their leaders. They constantly strive to rescue and protect all sentient beings and bring them benefits.

Commentary: These ten Water Spirits are the leaders among the Water Spirits. Besides them, there are infinitely many other Water Spirits.

These Water Spirits constantly make rescuing and protecting sentient beings their responsibility, enabling all sentient beings to receive benefits. The above is the thirteenth assembly: the Water Spirits.

 

Furthermore, there are innumerable Fire Spirits. They are: Fire Spirit Universal Light and Flame Treasury; Fire Spirit Universally Gathering Light Banner; Fire Spirit Great Light Universally Illuminating; Fire Spirit Many Wondrous Palaces; Fire Spirit Inexhaustible Radiant Topknot; Fire Spirit Various Flaming Eyes; Fire Spirit Palaces in the Ten Directions; Fire Spirit Majestic Light and Sovereign Freedom; Fire Spirit Radiant Light Destroying Darkness; and Fire Spirit Thunderous Sound and Lightning Light.

Commentary: Again, there are infinitely many Fire Spirits. Fire Spirits are deities who oversee fire. Of the innumerable Fire Spirits, only ten are presented here as representatives.

The first Fire Spirit is Universal Light and Flame Treasury. The radiant flames of this spirit spread everywhere and extend widely. Therefore, this is the name given to the spirit.

The second Fire Spirit is Universally Gathering Light Banner. This spirit possesses a gathering of fiery light resembling a precious banner. Therefore, this is the name given to the spirit.

The third Fire Spirit is Great Light Universally Illuminating. This spirit’s radiant light shines everywhere and illuminates all things. Therefore, this is the name given to the spirit.

The fourth Fire Spirit is Many Wondrous Palaces. This spirit adorns palaces with various wondrous treasures, causing the palaces to emit radiant light. Therefore, this is the name given to the spirit.

The fifth Fire Spirit is Inexhaustible Radiant Topknot. The precious topknot of this spirit emits immeasurable and inexhaustible radiant light. Therefore, this is the name given to the spirit.

The sixth Fire Spirit is Various Flaming Eyes. This spirit possesses various kinds of flaming eyes that emit towering rays of fiery light. Therefore, this is the name given to the spirit.

The seventh Fire Spirit is Palaces in the Ten Directions. This spirit causes all palaces throughout the ten directions to become magnificent and imposing, adorned like Mount Sumeru. Therefore, this is the name given to the spirit.

The eighth Fire Spirit is Majestic Light and Sovereign Freedom. This spirit possesses majestic power, radiant light, and sovereign freedom. Therefore, this is the name given to the spirit.

The ninth Fire Spirit is Radiant Light Destroying Darkness. This spirit’s radiant light possesses the power to destroy all darkness. Therefore, this is the name given to the spirit.

The tenth Fire Spirit is Thunderous Sound and Lightning Light. The sound of this spirit resembles thunder, and its radiant light resembles lightning. Therefore, this is the name given to the spirit.

 

There are innumerable Fire Spirits such as these, with the above serving as their leaders. They are all capable of manifesting various kinds of radiant light, causing the burning distress and afflictions of all sentient beings to be eliminated.

Commentary: These ten Fire Spirits are the leaders among the Fire Spirits. Besides them, there are countless other Fire Spirits whose numbers cannot be calculated.

All these Fire Spirits manifest various kinds of radiant light, eliminating the burning distress and afflictions experienced by sentient beings.

We do not understand why we develop deviant knowledge and wrong views. We also do not understand why impure thoughts arise in our minds or why we cannot control ourselves. All this happens because, in the past, we planted the roots of karmic offenses too abundantly and too deeply.

What, then, should we do? We must eliminate the roots of ignorance, and our burning distress and afflictions will disappear. Practicing the path means breaking through ignorance. When there is ignorance, there is birth and death; when ignorance is eliminated, birth and death also cease.

This is explained very clearly in the Twelve Links of Dependent Origination. The above is the fourteenth assembly: the Fire Spirits.

 

Again, there are countless Wind Gods. They are:

• Wind God of Unobstructed Radiance

• Wind God of Universal Manifestation and Valiant Deeds

• Wind God of Sweeping Clouds and Banners

• Wind God of Pure Light and Adornment

• Wind God Whose Power Can Dry Up the Waters

• Wind God of the Great Roar That Shakes All

• Wind God with a Hanging Topknot Like a Tree Branch

• Wind God Who Moves Without Obstruction

• Wind God of Various Palaces

• Wind God of Great Light Shining Universally

Commentary:

Again, there are countless, boundless Wind Gods. Wind Gods are deities who govern the wind. Wind takes many forms, such as gentle breezes and strong winds. Violent gales can blow with tremendous force.

The first Wind God is named Unobstructed Radiance. His radiance encounters no obstruction and shines throughout the world; therefore, he is given this name.

The second Wind God is named Universal Manifestation and Valiant Deeds. His mighty presence is extraordinarily powerful and courageous. He manifests everywhere and scatters the armies of demons; therefore, he is given this name.

The third Wind God is named Sweeping Clouds and Banners. His mighty power is even more formidable, sweeping through and striking the banners among the clouds; therefore, he is given this name.

The fourth Wind God is named Pure Light and Adornment. His radiance is both pure and majestic; therefore, he is given this name.

The fifth Wind God is named Whose Power Can Dry Up the Waters. His strength is so great that he can blow the oceans dry; therefore, he is given this name.

The sixth Wind God is named The Great Roar That Shakes All. The mighty sound of his wind is earthshaking and heaven-shaking, like the roar of a wild beast; therefore, he is given this name.

The seventh Wind God is named The Hanging Topknot Like a Tree Branch. His jeweled topknot hangs down like a tree branch; therefore, he is given this name.

The eighth Wind God is named Who Moves Without Obstruction. Wherever he blows the wind, there is no obstruction; therefore, he is given this name.

The ninth Wind God is named Various Palaces. He possesses many different kinds of palaces; therefore, he is given this name.

The tenth Wind God is named Great Light Shining Universally. His great radiance shines everywhere; therefore, he is given this name.

 

There are countless Wind Gods like these who serve as leaders. All these deities diligently strive to eliminate arrogance from their minds.

Commentary:

These ten Wind Gods serve as leaders among the Wind Gods. In addition to them, there are countless, boundless Wind Gods.

All these Wind Gods diligently strive to eliminate arrogance. What is arrogance? It means being conceited and prideful, looking down on everyone else, and believing that one is better than anyone else. In short, one thinks that nobody can compare with oneself.

Buddhist practitioners, remember this! Do not harbor arrogance. If you cling to the notion of a self, that itself gives rise to arrogance.

Do not tell everyone that they must respect you. Demanding that others respect you is also a form of arrogance.

Does that mean you should tell people to look down on you? Of course not. Rather, there is no need to demand either respect or contempt. Cultivate yourself and practice your own path. Do not tell others to respect you; instead, learn to respect yourself.

You must ask your own conscience: Do I still have greed? Do I still have anger? Do I still have delusion? If these three mental afflictions have not been eliminated, then fundamentally, one remains foolish and deluded.

As practitioners of the Way, we must constantly turn our light inward and reflect upon ourselves. What are we like? Have we developed conceit and arrogance? If so, we must quickly correct ourselves.

We must return to ourselves for guidance, remain constantly vigilant, and reflect on what we have done throughout the day. If our actions were wholesome, there is no need to change them; if they were unwholesome, we must correct them.

By continually examining ourselves in this way, we can prevent the arising of conceit and arrogance.

 

Again, there are countless Space Gods. They are:

• Space God of Pure Light Shining Universally

• Space God Who Travels Everywhere in the Vast and Profound

• Space God Who Produces Auspicious Winds

• Space God Who Dwells in Peace, Free from Obstructions

• Space God with the Wondrous Topknot and Broad Stride

• Space God of Unobstructed Flames of Light

• Space God of Unobstructed Supreme Power

• Space God of Stainless Radiance

• Space God of Profound and Far-Reaching Wondrous Sound

• Space God Whose Light Reaches the Ten Directions

Commentary:

Again, there are countless, boundless Space Gods. Space Gods are deities who govern space, or emptiness.

What does emptiness mean? It means that nothing exists, yet everything exists.

What does this mean? Consider how we exist within space, just as buildings and rooms exist within space. This is called emptiness that is not empty. It is wondrous existence: existence that is not truly existence, and it is also true emptiness.

Isn’t every object that exists surrounded by space? Conversely, when we speak of emptiness, isn’t every space contained within that which exists?

Our bodies seem to fill up a portion of space. In reality, our bodies are also empty; they merely possess physical forms. Because something obstructs us, we perceive it as existing.

In truth, existence is emptiness, and emptiness is existence. True emptiness does not obstruct wondrous existence, and wondrous existence does not obstruct true emptiness.

Therefore, it is said that true emptiness is not empty, while wondrous existence is not truly existence. True emptiness is not empty, which is why it is called wondrous existence. Wondrous existence is not truly existence, which is why it is called true emptiness.

Space itself has no particular function, yet every function arises from space.

For example, when we sit in meditation, we contemplate emptiness. Internally, we contemplate the mind and see that the mind has no fixed mind. Externally, we contemplate the body and see that the body has no fixed form. At a distance, we contemplate objects and see that objects have no fixed substance.

All three are empty.

Internally, there is no substantial mind; externally, there is no substantial world.

At this moment, what remains? Emptiness itself.

Yet although we call it empty, all sentient beings exist within emptiness. We say that it is empty, yet it exists. We say that it exists, yet it is empty.

Emptiness has no boundaries; everything is empty. Since there is no one to govern it, deities are appointed to govern it.

You have your own emptiness, and I have my own emptiness. Your emptiness cannot destroy my emptiness, and my emptiness cannot destroy yours. Emptiness and emptiness are perfectly integrated and mutually unobstructed.

The first Space God is named Pure Light Shining Universally. His pure radiance shines everywhere; therefore, he is given this name.

The second Space God is named Who Travels Everywhere in the Vast and Profound. He travels throughout space and contemplates all phenomena in their profound vastness; therefore, he is given this name.

The third Space God is named Who Produces Auspicious Winds. All the winds he produces are auspicious. Whoever encounters these auspicious winds will receive good fortune; therefore, he is given this name.

The fourth Space God is named Who Dwells in Peace, Free from Obstructions. He is free from obstructions and abides in an immovable state; therefore, he is given this name.

The fifth Space God is named With the Wondrous Topknot and Broad Stride. He walks very quickly and also possesses a wondrous, radiant topknot; therefore, he is given this name.

The sixth Space God is named Unobstructed Flames of Light. The flames of his radiance shine everywhere without the slightest obstruction; therefore, he is given this name.

The seventh Space God is named Unobstructed Supreme Power. His strength surpasses all others without encountering any obstruction; therefore, he is given this name.

The eighth Space God is named Stainless Radiance. Having freed himself from worldly defilements, he manifests radiance; therefore, he is given this name.

The ninth Space God is named Profound and Far-Reaching Wondrous Sound. His voice is not only beautiful but also resonates widely and reaches great distances; therefore, he is given this name.

The tenth Space God is named Whose Light Reaches the Ten Directions. His radiance shines throughout all ten directions; therefore, he is given this name.

 

There are countless Space Gods like these who serve as leaders. Their minds are all free from worldly defilements, their mental capacity is vast, and their radiance is clear and bright.

Commentary:

These ten Space Gods serve as leaders among the assembly of Space Gods.

Their minds are all free from defilements and contamination. Consequently, their minds are vast, and they emit clear, bright radiance.

The above describes the sixteenth assembly: the Space Gods.

 

Again, there are countless Direction Gods. They are:

• Direction God Who Abides Everywhere

• Direction God Who Universally Manifests Radiance

• Direction God Who Adorns Through Radiant Practice

• Direction God Who Travels Everywhere Without Obstruction

• Direction God Who Forever Ends Delusion

• Direction God Who Travels Everywhere Through Pure Space

• Direction God of the Sound of the Great Cloud Banner

• Direction God with an Orderly Topknot and Undistracted Eyes

• Direction God Who Universally Observes the Karma of the World

• Direction God Who Travels and Explores Everywhere

Commentary:

Again, there are countless, boundless Direction Gods. Direction Gods are deities who govern directions.

There are ten directions, and within these ten directions, they can be further divided into hundreds, thousands, tens of thousands, and millions of directions.

However, there are five principal directions: east, west, south, north, and the center.

These five directions correspond to the Five Elements. The east corresponds to wood, the south to fire, the west to metal, the north to water, and the center to earth.

The four seasons of the year flourish according to the five directions and the Five Elements.

Spring corresponds to wood, which flourishes in the east. Summer corresponds to fire, which flourishes in the south. Autumn corresponds to metal, which flourishes in the west. Winter corresponds to water, which flourishes in the north. Earth flourishes in the center.

The center connects in all directions and provides access everywhere; therefore, it flourishes throughout all four seasons.

The east corresponds to Jia and Yi wood and the color green. The deity who governs the east is called the Azure Emperor.

The south corresponds to Bing and Ding fire and the color red. The deity who governs the south is called the Red Emperor.

The west corresponds to Geng and Xin metal and the color white. The deity who governs the west is called the White Emperor.

The north corresponds to Ren and Gui water and the color black. The deity who governs the north is called the Black Emperor.

The center corresponds to earth and the color yellow. The deity who governs the center is called the Yellow Emperor.

Each of these five directional deities has their own distinct responsibilities.

The first Direction God is named Who Abides Everywhere. He dwells in every direction; therefore, he is given this name.

The second Direction God is named Who Universally Manifests Radiance. He manifests radiance everywhere; therefore, he is given this name.

The third Direction God is named Who Adorns Through Radiant Practice. He uses radiance to adorn himself and uses virtuous conduct to adorn himself; therefore, he is given this name.

The fourth Direction God is named Who Travels Everywhere Without Obstruction. Wherever he goes, he encounters no obstruction; therefore, he is given this name.

The fifth Direction God is named Who Forever Ends Delusion. He permanently eliminates his own delusions and also helps sentient beings permanently eliminate their delusions; therefore, he is given this name.

The sixth Direction God is named Who Travels Everywhere Through Pure Space. Within space, he can travel anywhere, making the air pure and free from pollution; therefore, he is given this name.

The seventh Direction God is named The Sound of the Great Cloud Banner. His voice resounds like the great cloud banner and reverberates throughout the worlds in the ten directions; therefore, he is given this name.

The eighth Direction God is named With an Orderly Topknot and Undistracted Eyes. His jeweled topknot is neat and orderly, and his eyes are clear and focused, without distraction; therefore, he is given this name.

The ninth Direction God is named Who Universally Observes the Karma of the World. He observes all the karma of the world everywhere; therefore, he is given this name.

The tenth Direction God is named Who Travels and Explores Everywhere. He travels and explores all places; therefore, he is given this name.

 

There are also countless Direction Gods as leaders. These gods all use skillful means to radiate great light, continually illuminating all ten directions without interruption.

Commentary: These ten Direction Gods serve as leaders among the assembly of Direction Gods. In addition to them, there are countless other Direction Gods, beyond number.

These Direction Gods all use skillful means to constantly radiate light, illuminating all ten directions so that there is no darkness. This light continues without interruption. The above describes the seventeenth assembly, the Direction Gods.

 

Again, there are countless Night Gods. They are:

1. Universal Virtue Pure Light Night God

2. Joyful Eyes Observing the World Night God

3. Protector of the World’s Vital Essence Night God

4. Tranquil Ocean Sound Night God

5. Universally Manifesting Auspiciousness Night God

6. Universally Producing Tree Flowers Night God

7. Equally Protecting and Nurturing Night God

8. Playful Joy and Happiness Night God

9. Constant Joy of All Faculties Night God

10. Producing Pure Blessings Night God

Commentary: Again, there are countless Night Gods. A Night God is a deity who governs the nighttime. Night Gods are yang within yin. Nighttime is dark, and darkness belongs to yin. Night Gods dwell in darkness yet continually radiate light. Light belongs to yang; therefore, Night Gods are described as yang within yin.

The first Night God is named Universal Virtue Pure Light. This deity’s virtue extends everywhere, and the light is pure; therefore, the deity receives this name.

The second Night God is named Joyful Eyes Observing the World. This deity uses joyful eyes to observe all the causes and conditions of the world; therefore, the deity receives this name.

The third Night God is named Protector of the World’s Vital Essence. This deity protects the vital essence of all living beings in the world; therefore, the deity receives this name.

The fourth Night God is named Tranquil Ocean Sound. Through stillness and activity, this deity protects living beings and enables them to attain the power of concentration, free from deluded thoughts; therefore, the deity receives this name.

The fifth Night God is named Universally Manifesting Auspiciousness. This deity manifests auspicious circumstances everywhere, bringing things to fruition according to one’s wishes; therefore, the deity receives this name.

The sixth Night God is named Universally Producing Tree Flowers. This deity governs all plants and trees, causing flowers to bloom everywhere and radiating great light; therefore, the deity receives this name.

The seventh Night God is named Equally Protecting and Nurturing. This deity treats all living beings equally, making no distinction between one and another, protecting them and teaching them; therefore, the deity receives this name.

The eighth Night God is named Playful Joy and Happiness. This deity delights in playful activities and enables all living beings to experience joy and happiness; therefore, the deity receives this name.

The ninth Night God is named Constant Joy of All Faculties. This deity’s six sense faculties are always joyful. When living beings see this deity, they develop joyful minds and are free from sorrow; therefore, the deity receives this name.

The tenth Night God is named Producing Pure Blessings. This deity enables all living beings to obtain pure blessings and helps them leave suffering and attain happiness; therefore, the deity receives this name.

There are countless Night Gods with these ten as their leaders. All these gods diligently cultivate the practice, taking the Dharma as their joy.

Commentary: These ten Night Gods serve as leaders among the Night Gods. In addition to them, there are countless other Night Gods, beyond number.

These Night Gods all diligently cultivate the practice without being lazy or negligent. They take the cultivation of the Buddha Dharma as their happiness and also help living beings find joy in the Buddha Dharma. The above describes the eighteenth assembly, the Night Gods.

 

Again, there are countless Day Gods. They are:

1. Manifesting Palaces Day God

2. Initiating the Fragrance of Wisdom Day God

3. Delighting in Superior Adornment Day God

4. Fragrant Flowers and Wondrous Light Day God

5. Universally Gathering Wondrous Medicines Day God

6. Delighting in Bringing Joy to the Eyes Day God

7. Universally Manifesting in All Directions Day God

8. Great Compassionate Light Day God

9. Illuminating Good Roots Day God

10. Wondrous Flower Garland Day God

Commentary: Again, there are countless Day Gods. Day Gods are deities who govern the daytime in the world. Day Gods are yang within yang because daytime is bright, and brightness belongs to yang. Day Gods radiate light while dwelling in the light; therefore, they are yang within yang.

The first Day God is named Manifesting Palaces. This deity manifests palaces of many different forms and appearances; therefore, the deity receives this name.

The second Day God is named Initiating the Fragrance of Wisdom. This deity emits the fragrance of wisdom. When living beings smell it, wisdom arises within them; therefore, the deity receives this name.

The third Day God is named Delighting in Superior Adornment. This deity delights in adorning the dwelling places of all living beings and enables them to obtain excellent residences; therefore, the deity receives this name.

The fourth Day God is named Fragrant Flowers and Wondrous Light. This deity constantly gives off the fragrance of flowers and possesses wondrous colors and radiant light; therefore, the deity receives this name.

The fifth Day God is named Universally Gathering Wondrous Medicines. This deity constantly gathers medicinal herbs from everywhere to treat the illnesses of living beings; therefore, the deity receives this name.

The sixth Day God is named Delighting in Bringing Joy to the Eyes. This deity wishes to make living beings happy and causes their eyes to be filled with joy; therefore, the deity receives this name.

The seventh Day God is named Universally Manifesting in All Directions. This deity constantly manifests everywhere, enabling all beings to see the manifestations; therefore, the deity receives this name.

The eighth Day God is named Great Compassionate Light. This deity possesses great compassion, universally helps living beings, and constantly radiates light to bless and protect them; therefore, the deity receives this name.

The ninth Day God is named Illuminating Good Roots. This deity’s light shines upon living beings who possess good roots. For those without good roots, the deity enables good roots to arise. For those who already possess good roots, the deity helps them mature. Once their good roots have matured, the deity enables them to attain liberation; therefore, the deity receives this name.

The tenth Day God is named Wondrous Flower Garland. This deity makes a garland from wondrous flowers. The garland is not only extremely beautiful but also radiates light; therefore, the deity receives this name.

 

There are countless Day Gods with these ten as their leaders. All of them develop faith and understanding in the wondrous Dharma. They constantly practice diligently together and adorn their palaces.

Commentary: These ten Day Gods serve as leaders among the Day Gods. In addition to them, there are countless other Day Gods, beyond number.

These Day Gods develop faith and understanding in the wondrous Dharma. They do not merely believe; they also understand it clearly. They constantly practice and study together, advancing courageously and diligently without laziness or negligence. Together, they adorn all their palaces. The above describes the nineteenth assembly, the Day Gods.

The explanation of the nineteen miscellaneous assemblies has now been completed. The discussion below begins the eight assemblies of the Eight Classes of Dharma-Protecting Beings and the Four Heavenly Kings.

 

Again, there are countless Asura Kings. They are:

1. Rahu Asura King

2. Vemacitrin Asura King

3. Asura King of Skillful Illusions

4. Great Retinue Asura King

5. Great Power Asura King

6. All-Illuminating Asura King

7. Asura King of Firm Practice and Wondrous Adornment

8. Asura King of Vast Benevolence and Wisdom

9. Asura King Manifesting Superior Virtue

10. Asura King of Wondrous and Beautiful Sounds

Commentary: We will now explain the assemblies of the Eight Classes and the Four Kings.

The Eight Classes are:

1. Asura Kings.

2. Garuda Kings.

3. Kinnara Kings.

4. Mahoraga Kings.

5. Yaksha Kings.

6. Dragon Kings.

7. Kumbhanda Kings.

8. Gandharva Kings.

The Four Heavenly Kings are:

1. The Northern Heavenly King of Much Learning.

2. The Western Heavenly King of Broad Vision.

3. The Southern Heavenly King of Growth.

4. The Eastern Heavenly King Who Upholds the Nation.

Each of the Four Heavenly Kings commands two of the eight classes of beings.

Again, there are countless Asura Kings. The word Asura is translated as “non-heavenly.” Asuras possess heavenly blessings but lack heavenly virtue. Why do they lack heavenly virtue? In the past, they were habitually jealous of others. Their minds were not upright. They used insincere thoughts to praise others and make those people happy; therefore, they lacked heavenly virtue.

Asura is also translated as “not proper in appearance,” because their physical features are not well-proportioned. Male Asuras are ugly in appearance, while female Asuras are beautiful.

Asura is also translated as “without wine.” Male Asuras especially enjoy drinking wine and fighting. If wine is available, conflicts and wars arise; therefore, they have no wine to drink.

There are four kinds of Asuras:

Asuras in the heavens: They frequently wage war against the heavenly beings. The Asura King wishes to rule the Heaven of the Thirty-Three Gods. His hands are powerful enough to shake Mount Sumeru, causing the palace of the god Shakra to tremble and become unstable. Shakra then leads the Four Heavenly Kings as the vanguard to fight against the Asuras. However, they often cannot defeat them, so they seek the Buddha’s help. The Buddha teaches them to recite the phrase “Maha Prajna Paramita.” Through this, they are able to defeat the Asura King. The daughter of the Asura King is offered in marriage to Shakra, and the two sides negotiate peace.

Asuras among human beings: They are habitually jealous and become excited about almost anything. They always strive to outdo others and win. When they win, they are happy; when they lose, they become angry. They stir up trouble and frequently engage in warfare.

Asuras among animals: They enjoy fighting, using strength to bully the weak and the large to oppress the small.

Asuras among hungry ghosts: They behave in the same way. Regardless of which realm they inhabit, they all possess a fighting spirit and a desire to win or defeat others. They constantly compete and argue over who is superior.

The Asuras’ palaces are located on Mount Vajra. Although they are demonic beings, three times each day they must endure the suffering of sharp blades flying down from the sky into their palaces. If they do not avoid the blades, they will be killed. This is why they wish to rule the Heaven of the Thirty-Three Gods.

The first Asura King is named Rahu, translated as “one who seizes and afflicts.” This deity can cover the sun and moon with both hands, causing darkness. This angers the heavenly beings; therefore, the deity receives this name.

The second Asura King is named Vemacitrin. Vema is translated as “thread,” while citrin means “various kinds.” This deity can use a single thread to transform it into many different forms and objects; therefore, the deity receives this name.

The third Asura King is named Skillful Illusions. This deity uses ingenious magical illusions to make something that exists disappear and make something nonexistent appear. Sometimes the deity manifests a tall mountain; at other times, a vast ocean. The deity can even move mountains and fill up seas, causing the sun and moon to change places. Through countless transformations, the deity creates illusions in people’s minds; therefore, the deity receives this name.

The fourth Asura King is named Great Retinue. This deity especially enjoys having a large retinue and wants as many followers and relatives as possible; therefore, the deity receives this name.

The fifth Asura King is named Great Power. This deity possesses extraordinary strength and can lift Mount Sumeru with one hand; therefore, the deity receives this name.

The sixth Asura King is named All-Illuminating. This deity possesses a kind of light brighter than sunlight that illuminates all ten directions; therefore, the deity receives this name.

The seventh Asura King is named Firm Practice and Wondrous Adornment. This deity’s vows and practices are firm and steadfast, and they are also beautifully adorned; therefore, the deity receives this name.

The eighth Asura King is named Vast Benevolence and Wisdom. When this deity was still among human beings, the deity cultivated vast wisdom; therefore, the deity receives this name.

The ninth Asura King is named Manifesting Superior Virtue. This deity possesses exceptionally outstanding virtues and continually reveals them, enabling living beings to recognize the deity’s virtuous qualities; therefore, the deity receives this name.

The tenth Asura King is named Wondrous and Beautiful Sounds. This deity’s voice is exceptionally beautiful and pleasant to hear, causing those who hear it to feel happy; therefore, the deity receives this name.

 

There are countless Asura Kings with these ten as their leaders. All of them diligently cultivate the path, overcoming arrogance and the various afflictions.

Commentary: These ten Asura Kings serve as leaders among the countless Asura Kings. Beyond them, there are many more than can be counted.

All Asura Kings possess arrogant minds. However, these Asura Kings diligently and earnestly cultivate the Buddha’s path. They faithfully follow the teachings and practice according to the Dharma. In this way, they overcome their habitual arrogance and extinguish ignorance. When ignorance is eliminated, all afflictions are also brought to an end. The above describes the first assembly, the Asura Kings.

 

Again, there are an inconceivable number of Garuda Kings. They are:

1. Garuda King of Great Speed and Force

2. Garuda King of the Indestructible Precious Crest

3. Garuda King of Pure and Rapid Flight

4. Garuda King of the Non-Retrogressing Mind

5. Garuda King of the Power to Gather and Sustain at the Great Ocean

6. Garuda King of Firm and Pure Light

7. Garuda King of Skillfully Adorned Crown and Topknot

8. Garuda King Who Universally and Swiftly Manifests

9. Garuda King Who Universally Observes the Ocean

10. Garuda King of Universal Sound and Broad Eyes

Commentary: Again, there are an inconceivable number of Garuda Kings. Garuda is translated as “golden-winged bird,” because the wings of these birds shine like genuine gold.

The name is also translated as “wondrous wings,” because their wings are adorned with various beautiful colors. When sunlight reflects off them, they emit countless rays of golden light.

The name is also translated as “great-stomach bird.” When these birds eat, they swallow their prey whole and store it in their stomachs, digesting it gradually.

These birds are called the Great Golden-Winged Garudas. How large are they? Their bodies are as large as great mountains. Their wings, when spread, extend approximately 330 great yojanas, with one yojana measuring eighty li. When they flap their wings, the ocean waters part into two, allowing them to catch and eat dragons.

These birds specialize in eating dragons. Each day, a Garuda must eat one large dragon and five hundred small dragons. When eating a dragon, it first swallows the dragon’s tail into its stomach and then digests the dragon gradually.

The Dragon King was very worried because the dragon population was steadily declining. He feared that his entire kind would become extinct. He sought help in many places, but everyone was helpless. Someone advised him to visit the Buddha.

The Dragon King then went to the Buddha and asked for the Buddha’s compassion and protection for his children and descendants so that the dragon race would not become extinct.

The Buddha said to the Dragon King, “If you can observe the Eight Precepts of Purification, the Great Golden-Winged Garudas will no longer eat you.”

The Dragon King therefore led his relatives to the Buddha and received the Eight Precepts of Purification. After they received the precepts, the Buddha gave each dragon a thread from a monastic robe and tied it around the dragon’s body. From then on, the Great Golden-Winged Garudas could no longer eat the dragons.

However, the Great Golden-Winged Garudas then had no food to eat. They also went to the Buddha and pleaded, saying, “What can we eat now?”

The Buddha replied, “I will instruct my disciples that when they eat their midday meal, they must first offer a little rice to you.”

Therefore, even today, when Buddhist monasteries make their midday food offerings, they set aside a little rice to give to these birds. This demonstrates the Buddha’s compassion in teaching the dragons and the Great Golden-Winged Garudas to live together peacefully.

Birds and dragons are each born in four different ways. Birds born from eggs cannot eat dragons born through spontaneous transformation, nor can they eat dragons born from the womb or from moisture. They can eat only dragons born from eggs. Birds born through spontaneous transformation, however, can eat dragons born from the womb, from moisture, through spontaneous transformation, or from eggs.

The Great Golden-Winged Garudas live on Mount Vajra, and their palaces are adorned with the seven precious treasures.

When they are about to die, they can no longer eat dragons. Why? Because dragons have poisonous substances in their bodies. Ordinarily, the Great Golden-Winged Garudas are not afraid of dragon poison when they eat dragons. But when they approach death, the dragons release poison that strikes the birds’ eyes, preventing them from opening their eyes. They can no longer catch dragons to eat.

The birds suffer terribly from hunger and rest in the Iron Tree. When they can no longer endure the hunger, they fly back to the ocean to search for dragons. The dragons release their poison again, forcing the birds to flee. This happens seven times. Eventually, the birds become completely exhausted, the poison takes effect, and they die.

At that moment, the corpses of the Great Golden-Winged Garudas are consumed by poisonous fire, resembling an erupting volcano. Everything solid is burned and melts into liquid.

The Dragon King Nanda fears that the Precious Mountain will be destroyed, so he causes a heavy rainstorm, with raindrops as large as cartwheels, to extinguish the flames.

By then, the entire body of the Great Golden-Winged Garuda has turned to ashes. Only its heart remains unburned, becoming a precious jewel that shines beautifully with a sparkling lapis-lazuli-colored light.

When a Wheel-Turning Sage King obtains this jewel, it is called a Wish-Fulfilling Jewel. When the Heavenly King Shakra obtains it, it is called a Night-Luminous Pearl.

In the Chapter on Manifestation, there is a verse that says:

The Bodhisattva Garuda, With wish-fulfilling strength and firm feet, Possesses wings of courageous skillful means, And eyes of pure compassion. Abiding in the tree of all wisdom, Observing the great ocean of the Three Realms, Seizing dragons among gods and humans, He brings them to the shore of Nirvana.

This verse shows that the Great Golden-Winged Garuda is also a manifestation of a Bodhisattva, appearing to subdue and transform all living beings.

Therefore, the verse means that the Bodhisattva Great Golden-Winged Garuda acts according to wishes and intentions, soaring through the sky with extraordinarily strong feet. Its wings, representing skillful means, are courageous and powerful, while its eyes are compassionate and pure.

Although the Garuda specializes in eating dragons, it eats only dragons that are near death. On the surface, the dragons are being eaten by the Garuda, but in reality, the Garuda is transforming and guiding them so that they no longer endure suffering in the cycle of rebirth but proceed directly to the other shore.

The tree on which the Garuda lives is called the Tree of Wisdom. The Garuda observes the great ocean of the three realms—the Desire Realm, the Form Realm, and the Formless Realm. It catches dragons in the heavens or among human beings and guides them to the other shore of Nirvana.

This realm is beyond the knowledge of ordinary people. Those who have not attained the fruits of spiritual realization cannot believe this principle. They will understand it only after attaining realization themselves.

The Buddha attained unsurpassed, complete enlightenment and absolutely does not speak falsely. This realm is completely true and genuine.

The first Garuda King is named Great Speed and Force. This deity possesses not only tremendous strength but also extraordinary speed.

From the Iron Tree on Mount Vajra, this deity watches for dragons appearing in the ocean. When a dragon appears, the deity flaps its wings, parting the ocean waters, catches the dragon, and returns to the Iron Tree. The ocean waters have not yet come back together when the deity has already returned. Therefore, the deity receives this name.

The second Garuda King is named The Indestructible Precious Crest. This deity’s precious crest is extremely firm and cannot be destroyed by any means; therefore, the deity receives this name.

The third Garuda King is named Pure and Rapid Flight. This deity’s body is pure, and the deity flies extremely fast, traveling more than 108,000 li in a single instant; therefore, the deity receives this name.

The fourth Garuda King is named The Non-Retrogressing Mind. This deity has attained the Dharma of irreversible Anuttara Samyak Sambodhi, or unsurpassed, complete enlightenment, and has attained non-retrogression in mindfulness, practice, and spiritual position. Therefore, the deity receives this name.

Non-retrogression in spiritual position: Once someone has attained the position of a great Bodhisattva, that person cannot regress to the position of an Arhat. Once the mind of enlightenment has been generated, that person cannot regress to the position of an Arhat or an ordinary being.

Non-retrogression in mindfulness: One concentrates wholeheartedly on cultivating meditative concentration, without allowing one’s thoughts to regress. This is unlike us, who spend the entire day constantly generating deluded thoughts. We see something new and want to change our practice: today we cultivate meditation, tomorrow the Pure Land practice, the day after tomorrow the study of doctrine, or perhaps the precepts, or even esoteric practices. In the end, we accomplish nothing in any of these methods. Therefore, spiritual cultivation must be focused and single-minded.

Non-retrogression in practice: One must diligently and courageously cultivate the path, making continuous progress day by day. The more one practices, the more diligent one becomes. This is what it means not to regress in practice.

The fifth Garuda King is named The Power to Gather and Sustain at the Great Ocean. This deity can gather and sustain all the water from rivers, streams, ponds, and lakes as it flows into the great ocean. The deity can also capture dragons in midair and draw them into its mouth; therefore, the deity receives this name.

The sixth Garuda King is named Firm and Pure Light. This deity’s body is extraordinarily strong and solid, and the deity possesses pure light. This light can penetrate the ocean, making it possible to see where the dragons live; therefore, the deity receives this name.

The seventh Garuda King is named Skillfully Adorned Crown and Topknot. This deity’s crown and topknot are exceptionally beautiful and dignified, surpassing those of the other Garuda Kings; therefore, the deity receives this name.

The eighth Garuda King is named Universally and Swiftly Manifesting. This deity can manifest in every place and do so swiftly and everywhere; therefore, the deity receives this name.

The ninth Garuda King is named Universally Observing the Ocean. This deity possesses compassionate and pure eyes and can observe the great ocean of the three realms, seeing clearly where the large dragons and small dragons are located; therefore, the deity receives this name.

The tenth Garuda King is named Universal Sound and Broad Eyes. This deity’s voice is like thunder. When dragons in the ocean hear this roar, they are terrified and dare not move because they fear being caught and eaten.

This deity’s eyes are exceptionally large. Although the deity’s body is on Mount Vajra, the deity can observe dragons throughout the four oceans; therefore, the deity receives this name.

 

There are also innumerable Garuda Kings, with the following as their leaders. These Garuda Kings have perfected the power of great skillful means, saving, liberating, and embracing all sentient beings.

Commentary: These ten Garuda Kings serve as leaders representing immeasurable numbers of Garuda Kings, so numerous that they are inconceivable.

These Garuda Kings have completely perfected the power of great skillful means. They are all Bodhisattvas manifesting in different forms. Some Bodhisattvas use this great skillful means: they catch and eat dragons to transform dragons, eat elephants to transform elephants, eat horses to transform horses, and eat fish to transform fish. In short, whatever kind of creature they eat, they transform that kind of creature. They use the expedient means of eating to transform sentient beings.

In reality, this is not about eating but about saving, liberating, and embracing beings. Why? Because those destined to die are eaten, thereby enabling them to reach the shore of Nirvana. The above describes the second assembly, the Garuda Kings.

 

There are also innumerable Kinnara Kings, including:

1. Good Wisdom and Bright Light King

2. Fragrant Banner King

3. Various Adornments King

4. Pleasing Roar King

5. Jeweled Tree Radiance King

6. Delight of All Who See King

7. Supreme Radiance Adornment King

8. Subtle Fragrance Banner King

9. Earth-Shaking Power King

10. Subduer of Evil Multitudes King

Commentary: There are also infinitely many Kinnara Kings.

The term Kinnara is translated as “nonhuman.” Their appearance resembles that of humans, with well-proportioned facial features, but they have a horn growing from the top of the head, so they are not human. The term is also translated as “doubt-inspiring spirit,” because the horn on their heads causes people who see them to wonder whether they are spirits or gods.

Another translation is “singing spirit.” They are the musical spirits who perform for the heavenly ruler Indra. When a Dharma assembly takes place in Indra’s heavenly palace, their armpits spontaneously begin to sweat. They immediately know that Indra wishes to hear music, so they ascend to the heavenly palace and perform solemn, beautiful melodies for the celestial beings.

These Kinnara Kings are also Bodhisattvas manifesting in different forms. They attend Dharma assemblies to sing and play music, causing listeners to develop thoughts of the Buddha, the Dharma, and the Sangha, and thereby awaken to the Way.

The first Kinnara King is named Good Wisdom and Bright Light. He skillfully guides all sentient beings, helping them open their great wisdom and attain radiance; hence his name.

The second Kinnara King is named Wondrous Lotus Banner. He possesses a wondrous and magnificent lotus-flower banner; hence his name.

The third Kinnara King is named Various Adornments. He adorns himself with all kinds of the seven precious treasures; hence his name.

The fourth Kinnara King is named Pleasing Roar. His voice resembles a mighty roar, yet it pleases everyone who hears it; hence his name.

The fifth Kinnara King is named Jeweled Tree Radiance. His jeweled tree emits awakening light; hence his name.

The sixth Kinnara King is named Delight of All Who See. His compassionate and auspicious appearance is dignified and beautiful. Everyone who sees him feels joyful; hence his name.

The seventh Kinnara King is named Supreme Radiance Adornment. He adorns every place with the most excellent and supreme light; hence his name.

The eighth Kinnara King is named Subtle Wondrous Lotus Banner. He possesses an inconceivable and wondrous lotus-flower banner; hence his name.

The ninth Kinnara King is named Earth-Shaking Power. Every gesture and action of his causes the great earth to tremble; hence his name.

The tenth Kinnara King is named Subduer of Evil Multitudes. He subdues all sentient beings with evil dispositions and causes them to abandon wrongdoing and return to the right path; hence his name.

 

There are innumerable Kinnara Kings such as these, with the ten serving as their leaders. All diligently cultivate and practice, contemplate all phenomena, and remain constantly joyful, freely engaging in spiritual play.

Commentary: These ten Kinnara Kings serve as leaders among the countless Kinnara Kings. Beyond them are immeasurably many more.

These Kinnara Kings are all courageous and diligent in their cultivation. They never become lazy or negligent but constantly contemplate all phenomena. Their minds remain joyful, and they teach others the Buddhist Dharma they themselves have understood, helping others understand it as well. They have no jealous or envious thoughts. This is what it means to engage freely in spiritual play.

The above describes the third assembly, the Kinnara Kings.

 

There are also innumerable Mahoraga Kings, including:

1. Good Wisdom King

2. Pure and Majestic Voice King

3. Supreme Wisdom Adorned Crown King

4. Wondrous-Eyed Lord King

5. Lamp Banner to Whom the Multitudes Turn King

6. Supreme Radiance Banner King

7. Lion Heart King

8. Multifarious Wondrous Adornment Voice King

9. Mount Sumeru Firmness King

10. Lovable and Delightful Radiance King

Commentary: There are also infinitely many Mahoraga Kings.

The term Mahoraga is translated as “great-bellied crawler.” These beings have no legs and move using their bellies; they are also known as giant pythons. They are all Bodhisattvas manifesting in different forms, deliberately appearing as great-bellied crawlers. This demonstrates the compassion of Bodhisattvas: they manifest for the benefit of others without clinging to their own appearance. Therefore, they manifest in the forms of the eight classes of beings.

Great-bellied crawlers are also called “earth dragons.” They lack supernatural powers but are poisonous and harmful to people. Although they harm people, they can be transformed by the Buddha’s Dharma and become Dharma-protecting spirits.

People who harbor jealousy will attract rebirth as this kind of being in a future life. The empress of Emperor Wu of Liang, because she gave rise to jealousy, was reborn as a giant python after her death.

The first Mahoraga King is named Good Wisdom. He possesses wholesome wisdom and good knowledge; hence his name.

The second Mahoraga King is named Pure and Majestic Voice. His voice possesses not only majestic power but also purity; hence his name.

The third Mahoraga King is named Supreme Wisdom Adorned Crown. He possesses superior wisdom and ingenious plans for adorning himself with various precious treasures; hence his name.

The fourth Mahoraga King is named Wondrous-Eyed Lord. His eyes are wondrous, dignified, and beautiful, and they are the foremost of his five facial features; hence his name.

The fifth Mahoraga King is named Lamp Banner to Whom the Multitudes Turn. He constantly emits light, resembling a bright lamp forming a banner. He serves as a refuge and an object of admiration for the multitude; hence his name.

The sixth Mahoraga King is named Supreme Radiance Banner. He possesses the most excellent and brilliant jeweled banner. This banner resembles the jeweled net of Indra’s heavenly palace: each light illuminates another, each opening connects with another, and the interconnections continue endlessly; hence his name.

The seventh Mahoraga King is named Lion Heart. His heart is broad and generous, like that of a lion. He can endure what is difficult to endure; hence his name.

The eighth Mahoraga King is named Multifarious Wondrous Adornment Voice. His voice is refined, harmonious, and pleasing to the ear, and he adorns himself with all kinds of wondrous treasures; hence his name.

The ninth Mahoraga King is named Mount Sumeru Firmness. His body is extremely tall and firm, like Mount Sumeru; hence his name.

The tenth Mahoraga King is named Lovable and Delightful Radiance. His body emits a kind of radiance that makes those who see him feel pleasure and delight; hence his name.

 

There are innumerable Mahoraga Kings such as these, with the ten serving as their leaders. All diligently cultivate the great and expansive skillful means, enabling all sentient beings to cut through the net of ignorance forever.

Commentary: These ten Mahoraga Kings lead the Mahoraga assembly. Beyond them are countless other Mahoraga Kings, beyond all reckoning.

These Mahoraga Kings diligently cultivate the great Dharma of skillful means, enabling all sentient beings to cut through the net of ignorance forever. They are no longer bound by it and attain the freedom of wisdom.

The above describes the fourth assembly, the Mahoraga Kings.

 

There are also innumerable Yaksha Kings, including:

1. Vaishravana King

2. Sovereign Sound King

3. Solemnly Bearing Weapons and Staffs King

4. Great Wisdom King

5. Flame-Eyed Lord King

6. Vajra-Eyed King

7. Valiant Arm King

8. Brave Adversary of Great Armies King

9. Abundant Wealth and Resources King

10. Power to Destroy High Mountains King

Commentary: The Heavenly King of the North is named Vaishravana, translated as “Much-Hearing.” His merit and virtue are renowned in all four directions; hence his name. He governs two groups of beings: Yakshas, or male demons, and Rakshasas, or female demons.

Yaksha is the name of a class of demons and is translated as “swift and rapid,” because they move extremely quickly. It is also translated as “painful existence,” because their lives are full of suffering. There are many kinds of Yakshas, including those that travel through the air and those that travel on the ground.

Sky-traveling Yakshas have two long wings and can fly through the air. They can transform themselves in countless ways. Sometimes they appear red, sometimes blue, and sometimes yellow. Whatever their color, they all emit a dark and gloomy radiance, which is extremely dangerous.

Their bodies sometimes transform into human bodies with animal heads, such as the heads of oxen, cows, or horses, frightening those who see them. They especially enjoy disturbing people.

Ground-traveling Yakshas are even more terrifying. Their hair blazes like flames and rises several yards high. One eye is on the crown of the head and another beneath the eyebrow. Their eyes have bizarre shapes, such as triangles or half-moons.

One nostril points upward toward the sky and the other downward toward the earth, resembling the feelers of a snail, which extend and retract. One ear is positioned in front and the other behind. Their appearance is so frightening that anyone who sees them is terrified. They do not like helping people; instead, they specialize in harming them.

Rakshasas are also a class of demons. The term is translated as “terrifying.” They often cause people to violate the precepts and damage their wisdom-life; hence the name. There are two kinds: Love Rakshasas and View Rakshasas.

The mischief caused by Love Rakshasas is like this: a person may wish to cultivate the Way and may fundamentally possess right understanding and right views. However, if worldly passion becomes too strong, the person is bound by the waters of attachment. Because attachment is so powerful, one moment the person wishes to cultivate the Way, and the next moment the person wishes to marry. These intentions arise and disappear from moment to moment.

Because the power of romantic attachment is so strong, the person breaks the precepts. This is the mischief of Love Rakshasas, which causes cultivators of the Way to lack concentration and stability.

View Rakshasas represent wrong understanding and wrong views. They call what is wrong right, refuse to acknowledge their mistakes, and claim that they have not violated the precepts even when they have.

The Shurangama Sutra states that the Bhikshuni Bao Lian Xiang claimed that sexual misconduct was neither killing nor stealing and carried no karmic consequences. She was subsequently reborn in the Avici Hell. Such thinking is as terrifying as a Rakshasa.

There are also innumerable Yaksha Kings. These Yakshas fly through the air and eat people. Bodhisattvas therefore manifest as their kings, governing Love Rakshasas and View Rakshasas and preventing them from harming people’s Dharma-body and wisdom-life.

The first Yaksha King is named Vaishravana. He governs Yakshas who do not observe the rules and restrains them from causing disasters for people; hence his name.

The second Yaksha King is named Sovereign Sound. His voice is exceptionally free and unrestricted, and he can perform any melody; hence his name.

The third Yaksha King is named Solemnly Bearing Weapons and Staffs. He is dignified and carries weapons and ceremonial implements; hence his name.

The fourth Yaksha King is named Great Wisdom. He possesses great wisdom and can perceive the deluded thoughts of Yakshas and Rakshasas as they attempt to harm people. He restrains them from acting; hence his name.

The fifth Yaksha King is named Flame-Eyed Lord. His eyes emit light like flames, causing Yakshas and Rakshasas to become frightened; hence his name.

The sixth Yaksha King is named Vajra-Eyed. His eyes radiate light like a diamond, shining with extraordinary brilliance; hence his name.

The seventh Yaksha King is named Valiant Arm. His arm strength is supreme, enabling him to move mountains and fill the seas; hence his name.

The eighth Yaksha King is named Brave Adversary of Great Armies. He is not only courageous but also strategically intelligent. No matter how many demonic armies confront him, he can resist them. Knowing both himself and his opponents, he wins every battle; hence his name.

The ninth Yaksha King is named Abundant Wealth and Resources. He is extremely wealthy and possesses great quantities of money, precious jewels, and material goods; hence his name.

The tenth Yaksha King is named Power to Destroy High Mountains. His strength is immense; with a single punch, he can knock down a mountain or split it in two; hence his name.

 

There are innumerable Yaksha Kings such as these, with the ten serving as their leaders. All diligently protect every sentient being.

Commentary: These ten Yaksha Kings lead the Yaksha assembly. Beyond them are countless others, beyond all reckoning.

These Yaksha Kings not only refrain from troubling sentient beings but also protect them and help them remain safe and peaceful. Because they are Bodhisattvas manifesting in different forms, they differ from ordinary Yakshas.

The above describes the fifth assembly, the Yaksha Kings.

 

There are also innumerable Great Dragon Kings, including:

1. Virupaksha King

2. Sagara King

3. Cloud-Sound Wondrous Banner King

4. Flaming Mouth and Ocean Radiance King

5. Universal High Cloud Banner King

6. Takshaka King

7. Boundless Steps King

8. Pure-Colored King

9. Universal Movement, Great Sound King

10. No Heat or Affliction King

Commentary: There are also innumerable Great Dragon Kings.

Dragons belong to the animal realm, but they possess supernatural powers. They can transform themselves, becoming large or small. When large, they can fill the entire ocean; when small, they can hide inside a speck of dust. They can conceal themselves or appear visibly. Their powers of transformation are limitless, and their might is unparalleled.

One would think they should be happy and joyful! Yet they also experience four kinds of suffering.

1. The suffering of being eaten by Garudas: These birds specialize in eating dragons. From a distance of 108,000 li, they can see dragons beneath the water—that is, dragons that are about to die—and immediately fly over to seize and eat them.

2. The suffering of sexual intercourse: When male and female dragons mate, their tails must take on the form of snakes. This transformation causes them various kinds of suffering.

3. The suffering caused by worms: Many tiny worms live beneath a dragon’s skin, eating its flesh and drinking its blood. This causes severe itching and discomfort, which is another form of suffering.

The Heavenly King of the West is named Virupaksha, translated as “Broad-Eyed.” His eyes have various colors, and he can see widely in all four directions; hence his name. This Heavenly King governs two groups: dragons and Putanas.

4. The suffering of hot sand burning their bodies: Because worms live beneath their skin, dragons go to hot sandy beaches and roll around in the sand to relieve their itching. However, the sunlight heats the sand to an extreme temperature, making it difficult for the dragons to endure. This is another form of suffering.

Dragons have four kinds of birth: birth from a womb, birth from eggs, birth through transformation, and birth from moisture.

There are five kinds of creatures that transform into dragons:

1. Elephants transforming into dragons.

2. Snakes transforming into dragons.

3. Horses transforming into dragons.

4. Fish transforming into dragons.

5. Frogs transforming into dragons.

The dragon-shaped elephants are ruled by the Dragon King Shantishtha. The dragon-shaped snakes are ruled by the Dragon King Nanda. The dragon-shaped horses are ruled by the Dragon King Anavatapta. The dragon-shaped frogs are ruled by the Dragon King Manasvin. These five Dragon Kings represent the five forms of dragons.

Dragons have an extremely strong tendency toward anger. They enjoy becoming enraged and specialize in emitting poison that harms people. Because they diligently cultivated Mahayana Dharma in past lives, they possess supernatural powers. However, because they failed to observe the precepts, they fell into the animal realm.

Their duties include guarding heavenly palaces, raising clouds and producing rain, and protecting the Buddha’s Dharma.

Putana is the name of a class of demons, translated as “foul-smelling hungry ghost.” A foul odor emanates from their bodies. Anyone who inhales this odor may develop a severe fever, lose self-control, and become mentally confused. They use this supernatural method to harm people, which is why they are also called fever-causing demons.

There are also innumerable Great Dragon Kings. These Great Dragon Kings are all great Bodhisattvas manifesting in different forms to govern poisonous dragons that do not observe the rules. They prevent these dragons from raising winds and waves to harm people, and especially prevent them from spraying poison at people.

The first Great Dragon King is named Virupaksha, translated as “Broad-Eyed.” He is one of the Four Heavenly Kings and governs the western direction. Because he governs dragons that fail to observe the precepts, he bears this name.

The second Great Dragon King is named Sagara, translated as “Ocean.” He is the Ocean Dragon King and governs all the dragons in the sea; hence his name.

The third Great Dragon King is named Cloud-Sound Wondrous Banner. His voice transforms into clouds in the sky that take the shape of jeweled banners; hence his name.

The fourth Great Dragon King is named Flaming Mouth and Ocean Radiance. Flames emerge from his mouth, and he emits radiance in the ocean; hence his name.

The fifth Great Dragon King is named Universal High Cloud Banner. He manifests lofty clouds everywhere, resembling jeweled banners; hence his name.

The sixth Great Dragon King is named Takshaka. Taksha means “one who can harm,” while ka means “one who is harmed.” The dragon is the one who harms, and sentient beings are those harmed. When this dragon becomes angry, any sentient being it sees may die from its poison.

The name is also translated as “Many-Tongued,” because this dragon likes to talk more than other dragons; hence its name.

The seventh Great Dragon King is named Boundless Steps. There is no place he cannot reach; hence his name.

The eighth Great Dragon King is named Pure Color. His coloring is pure and free from contamination; hence his name.

The ninth Great Dragon King is named Universal Movement, Great Sound. His voice is extremely powerful and far-reaching, carrying in all four directions; hence his name.

The tenth Great Dragon King is named No Heat or Affliction. He has attained the cool and refreshing Dharma and is free from the heat of afflictions; hence his name.

 

There are innumerable Great Dragon Kings such as these, with the ten serving as their leaders. All diligently exert themselves to raise clouds and distribute rain, causing the heat and afflictions of all sentient beings to disappear.

Commentary: These ten Great Dragon Kings represent the leaders among the other Great Dragon Kings. Beyond them are innumerable Great Dragon Kings.

These Great Dragon Kings diligently cultivate and practice the Buddha’s Dharma. Their duty is to raise clouds and produce rain, eliminating the heat and afflictions of sentient beings and allowing them to attain coolness and peace.

They are among the eight classes of great benevolent spirits who protect the Dharma.

The above describes the sixth assembly, the Great Dragon Kings.

 

There are also innumerable Kumbhanda Kings, including:

1. Growth King

2. Dragon Lord King

3. Skillfully Adorned Banner King

4. Universal Beneficial Practice King

5. Extremely Terrifying King

6. Beautiful Eyes and Dignified Appearance King

7. Lofty Peak Wisdom King

8. Valiant Arm King

9. Boundless Pure Lotus-Eyed King

10. Vast Thousand-Faced Asura-Eyed King

Commentary: The Heavenly King of the South is named Virudhaka, translated as “Growth.” He can cause his own roots of goodness and those of others to grow; hence his name.

He governs two groups: Kumbhandas and spirits that cause nightmares and sleep paralysis.

Kumbhanda is the name of a class of demons, translated as “winter-melon demon,” because their bodies resemble winter melons and have neither heads nor limbs.

The term is also translated as “jar demon,” because their bodies resemble wine jars, with small openings and large bellies.

These demons harm people. They go to various places searching for people whose yin energy is strong and yang energy is weak, in order to harm them. These demons prey on weakness and fear strength. When they encounter someone with strong yang energy, they flee; when they encounter someone with weak yang energy, they attack.

The spirits that cause nightmares and sleep paralysis specialize in harming people in their dreams. They cause extreme terror while leaving the person’s body unable to move. These spirits particularly target people whose bodies have been weakened by illness.

Incubus-like spirits are exceedingly dangerous. When they encounter animals, they can transform into their forms, appearing as fox spirits, wolves, or giant pythons. They specialize in stealing the vital essence of others to nourish themselves.

If their target is a man, they transform into women; if their target is a woman, they transform into men. In short, they use physical beauty to seduce others and cause them to lose their vital essence.

Therefore, those of us who cultivate the Way must always be especially careful and vigilant, so that we are not harmed and do not lose the fruits of our spiritual cultivation.

The first Kumbhanda King is named Growth. He is one of the Four Heavenly Kings. The Southern Heavenly King, Growth, governs the Kumbhandas and the spirits that cause nightmares and sleep paralysis. These two kinds of spirits are close companions who cooperate in wrongdoing and specialize in evil deeds.

This Heavenly King causes them to increase their roots of goodness; hence his name.

The second Kumbhanda King is named Dragon Lord. He is the leader of the dragons; hence his name.

The third Kumbhanda King is named Skillfully Adorned Banner. He skillfully adorns a jeweled banner; hence his name.

The fourth Kumbhanda King is named Universal Beneficial Practice. He benefits all sentient beings everywhere; hence his name.

The fifth Kumbhanda King is named Extremely Terrifying. His facial appearance is exceedingly ugly and wicked. Not only do people become frightened when they see him, but even demons are extremely afraid of him; hence his name.

The sixth Kumbhanda King is named Beautiful Eyes and Dignified Appearance. His eyes are beautiful and bright, and his appearance is upright and dignified; hence his name.

The seventh Kumbhanda King is named Lofty Peak Wisdom. His wisdom is exceptionally high, like the summit of a lofty mountain; hence his name.

The eighth Kumbhanda King is named Valiant Arm. His arms are extremely strong and sturdy. He is brave and vigorous and fears no weapons; hence his name.

The ninth Kumbhanda King is named Boundless Pure Lotus-Eyed. His eyes are pure like flowers, free from worldly impurities, and capable of emitting immeasurable light; hence his name.

The tenth Kumbhanda King is named Vast Thousand-Faced Asura-Eyed. His face is enormous, and his eyes glare angrily like those of an Asura. His appearance is frightening, as though he were filled with rage; hence his name.

 

There are innumerable Kumbhanda Kings such as these, with the ten serving as their leaders. All diligently study and cultivate unobstructed Dharma practices and emit great radiance.

Commentary: These ten Kumbhanda Kings lead the Kumbhanda assembly. Beyond them are countless others, beyond all reckoning.

These Kumbhanda Kings diligently cultivate the Buddha’s Dharma and practice unobstructed Dharma methods. Originally, they were beings of darkness, but now, through cultivating unobstructed Dharma methods, they emit great radiance.

The above describes the seventh assembly, the Kumbhanda Kings.

 

There are also innumerable Gandharva Kings, including:

1. Dhritarashtra King

2. Tree Radiance King

3. Pure-Eyed King

4. Flower Crown King

5. Universal Sound King

6. Delightful Dancing and Wondrous Eyes King

7. Wondrous Sound Lion Banner King

8. Universally Emitting Jeweled Radiance King

9. Vajra Tree Flower Banner King

10. Delight in Universally Manifesting Adornments King

Commentary: The Heavenly King of the East is named Dhritarashtra, translated as “Protector of the Nation.” He protects the land and keeps sentient beings settled and secure; hence his name.

He governs two groups: the Gandharvas and the Pishachas.

Gandharva is the name of a class of spirits, translated as “fragrance seekers.” They use fragrances as food, and their bodies also emit pleasant aromas.

When it is time for them to eat, they smell the vegetarian food being prepared in a particular household. They then go to that house and perform music and songs, causing the residents to feel joyful and offer them food. The Gandharvas then smell the fragrance of the food and depart.

The term is also translated as “singing spirits.” They are the musical spirits of Indra’s heaven. When a musical gathering or banquet takes place in the heavenly palace, burning agarwood or sandalwood incense summons these spirits, who then sing and perform for the celestial beings.

The Gandharvas have the following appearance: they wear eight-sided crowns, have bright reddish hair, and possess reddish flesh-colored bodies resembling those of great bulls. Their left hands hold flutes or pipes, which are musical instruments, while their right hands hold jeweled swords. They possess various kinds of majestic power.

Pishacha is the name of a class of demons, translated as “essence eaters.” They specialize in sucking the vital essence from people and grains.

Those of us who cultivate the Way must eliminate sexual desire and attachment. Otherwise, these demons will come to disturb us.

If you cultivate to the stage of being free from outflows, they cannot do anything to you. But if you have not yet reached that stage, they will tempt you and cause your vital essence to leak away. This benefits them but harms you. Remember not to lose the fruits of your spiritual cultivation.

The first Gandharva King is named Dhritarashtra. He is one of the Four Heavenly Kings. As the Eastern Heavenly King and Protector of the Nation, he specializes in protecting the country and keeping it peaceful, enabling sentient beings to live and work in peace and contentment; hence his name.

The second Gandharva King is named Tree Radiance. His emitted radiance resembles a great tree; hence his name.

The third Gandharva King is named Pure-Eyed. His eyes are pure and exceptionally clear and bright; hence his name.

The fourth Gandharva King is named Flower Crown. His crown is made of flowers and is exceedingly beautiful, fragrant, and dignified; hence his name.

The fifth Gandharva King is named Universal Sound. The music he performs spreads throughout the world, allowing beings everywhere to hear these wondrous sounds; hence his name.

The sixth Gandharva King is named Delightful Dancing and Wondrous Eyes. He enjoys dancing and performs while singing. His eyes are very beautiful, making him widely welcomed, and everyone wishes to dance with him; hence his name.

The seventh Gandharva King is named Wondrous Sound Lion Banner. The musical compositions he creates sound beautiful and pleasing to the ear. His singing voice is majestic, like a lion banner; hence his name.

The eighth Gandharva King is named Universally Emitting Jeweled Radiance. He emits the radiance of the seven precious treasures in every direction; hence his name.

The ninth Gandharva King is named Vajra Tree Flower Banner. He creates a jeweled banner from the flowers of the Vajra Tree. It is not only fragrant and radiant but also dignified and beautiful; hence his name.

The tenth Gandharva King is named Delight in Universally Manifesting Adornments. The music he performs manifests everywhere in a dignified and magnificent manner, causing listeners to develop reverence; hence his name.

 

There were also countless Gandharva Kings serving as leaders. All of them had developed deep faith and understanding of the Mahayana Dharma. They rejoiced in it, cherished it, and diligently practiced it without becoming weary.

Commentary: These ten Gandharva Kings served as leaders among the Gandharvas. In addition to them, there were immeasurable and innumerable Gandharvas.

These Gandharva Kings all practiced the Mahayana Dharma. They developed profound faith and understanding. Because they rejoiced in the Dharma, they cherished the Mahayana teachings and practiced them diligently without ever growing tired. This concludes the eighth assembly, the Gandharva Kings.

The explanation of the Eight Classes of Beings and the Four Kings has now been completed. Next, we begin discussing the twelve assemblies of heavenly beings belonging to the Desire Realm and the Form Realm.

The Twelve Assemblies of Heavenly Beings in the Desire Realm and Form Realm. There are seven assemblies in the Desire Realm:

1. Moon Devas.

2. Sun Devas.

3. Kings of the Thirty-Three Heavens.

4. Kings of the Suyama Heaven.

5. Kings of the Tushita Heaven.

6. Kings of the Heaven of Enjoying Emanations.

7. Kings of the Heaven of Freely Enjoying Others’ Emanations.

There are five assemblies in the Form Realm:

1. Great Brahma Kings.

2. Kings of the Heaven of Radiant Sound.

3. Kings of the Universal Purity Heaven.

4. Kings of the Extensive Fruit Heaven.

5. Great Sovereign Heaven Kings.

We will now briefly introduce the passage of time, lifespan, body height, and weight of clothing in the six heavenly realms of the Desire Realm.

Time in the Heavenly Realms:

• Fifty human years equal one day and one night in the Heaven of the Four Heavenly Kings.

• One hundred human years equal one day and one night in the Trayastrimsha Heaven, also known as the Heaven of the Thirty-Three.

• Two hundred human years equal one day and one night in the Yama Heaven.

• Four hundred human years equal one day and one night in the Tushita Heaven.

• Eight hundred human years equal one day and one night in the Heaven of Enjoying Emanations.

• One thousand six hundred human years equal one day and one night in the Heaven of Freely Enjoying Others’ Emanations.

Lifespans of Heavenly Beings

• The lifespan of beings in the Heaven of the Four Heavenly Kings is 500 years.

• The lifespan of beings in the Trayastrimsha Heaven is 1,000 years.

• The lifespan of beings in the Yama Heaven is 2,000 years.

• The lifespan of beings in the Tushita Heaven is 4,000 years.

• The lifespan of beings in the Heaven of Enjoying Emanations is 8,000 years.

• The lifespan of beings in the Heaven of Freely Enjoying Others’ Emanations is 16,000 years.

Body Heights of Heavenly Beings:

• Beings in the Heaven of the Four Heavenly Kings are half a mile tall.

• Beings in the Trayastrimsha Heaven are one mile tall.

• Beings in the Yama Heaven are one and a half miles tall.

• Beings in the Tushita Heaven are two miles tall.

• Beings in the Heaven of Enjoying Emanations are two and a half miles tall.

• Beings in the Heaven of Freely Enjoying Others’ Emanations are three miles tall.

Weight of Clothing in the Heavenly Realms:

• Clothing in the Heaven of the Four Heavenly Kings weighs twenty liang.

• Clothing in the Trayastrimsha Heaven weighs six liang.

• Clothing in the Yama Heaven weighs three liang.

• Clothing in the Tushita Heaven weighs one and a half liang.

• Clothing in the Heaven of Enjoying Emanations weighs one liang.

• Clothing in the Heaven of Freely Enjoying Others’ Emanations weighs half a liang.

Body Height and Lifespan in the Eighteen Heavens of the Form Realm:

The first heaven is the Heaven of Brahma’s Assembly. Its beings are half a small yojana tall (20 miles), and their lifespan is half a small kalpa (83,990 years).

The second heaven is the Heaven of Brahma’s Ministers. Its beings are one small yojana tall, and their lifespan is one small kalpa.

The third heaven is the Great Brahma Heaven. Its beings are one and a half yojanas tall, and their lifespan is one and a half kalpas.

The remaining heavens follow this standard.

The Four Heavens of the Formless Realm

Beings in these four heavens have no physical bodies; they have only thoughts. Nevertheless, they have lifespans.

The first is the Heaven of Infinite Space, where the lifespan is 20,000 great kalpas. The remaining three heavens have lifespans of 40,000, 80,000, and 160,000 great kalpas, respectively.

 

There were also countless Moon Devas, including the following:

• Moon Deva

• Flower-King-Crown Radiance Deva

• Multitude of Wonders Pure Radiance Deva

• Peace and Happiness for the World’s Heart Deva

• Tree-King-Eye Radiance Deva

• Manifestation of Pure Light Deva

• Universal Wandering Unmoving Light Deva

• Sovereign King of the Stars Deva

• Purely Awakened Moon Deva

• Great Majestic Virtue Radiance Deva

Commentary: There were again immeasurable and innumerable Moon Devas. The term “Moon Deva” refers collectively to the moon. The moon is also known as the Taiyin, or the great yin. Here, ten Devas are identified by name.

The first Moon Deva is named Moon Deva. The moon signifies waxing and waning: sometimes it is incomplete, yet it remains cool and continues to shine. This symbolizes the cool, compassionate mind attained by Bodhisattvas. It illuminates the darkness of samsara, enabling sentient beings to escape the ocean of birth and death.

The second Moon Deva is named Flower-King-Crown Radiance. Light emanates from the flower-king crown of this Deva and shines upon sentient beings, allowing them to receive benefits. Hence the name.

The third Moon Deva is named Multitude of Wonders Pure Radiance. This Deva possesses subtle and pure radiance that illuminates sentient beings and enables them to attain wisdom. Hence the name.

The fourth Moon Deva is named Peace and Happiness for the World’s Heart. This Deva enables all sentient beings in the world to attain peace and happiness. Hence the name.

The fifth Moon Deva is named Tree-King-Eye Radiance. The pure radiance of this Deva resembles that of a great king of trees. Hence the name.

The sixth Moon Deva is named Manifestation of Pure Light. This Deva manifests throughout all worlds, where pure radiance appears everywhere. Hence the name.

The seventh Moon Deva is named Universal Wandering Unmoving Light. This Deva travels throughout the worlds of the ten directions, yet its radiance remains unmoving. Hence the name.

The eighth Moon Deva is named Sovereign King of the Stars. This Deva is the king among the stars and enjoys freedom and ease. Hence the name.

The ninth Moon Deva is named Purely Awakened Moon. This Deva’s enlightened conduct is pure and complete, like the radiance of the moon. Hence the name.

The tenth Moon Deva is named Great Majestic Virtue Radiance. This Deva possesses great majesty, virtue, and radiance. Hence the name.

 

There were countless Moon Devas such as these serving as leaders. All of them diligently worked to reveal the precious mind within sentient beings.

Commentary: These ten Moon Devas served as leaders among the Moon Devas. In addition, there were immeasurable and innumerable Moon Devas.

These Devas diligently cultivated the Bodhisattva path, like the bright moon in the sky. When the water in the minds of sentient beings became clear and still, the bright moon would appear reflected in it. Therefore, there is a verse:

The Buddha-Dharma is like the bright moon, Floating high in the sky. When the minds of sentient beings are pure, The reflection of enlightenment appears within.

This expresses the principle that “a thousand ponds of water each contain a thousand moons.” This concludes the first assembly, the Moon Devas.

 

There were also countless Sun Devas, including the following:

• Sun Deva

• Flame-Eyed Radiance Deva

• Mount Sumeru Radiance, Awe-Inspiring Banner Deva

• Jewel-Adorned, Free from Defilement Deva

• Courageous and Unretreating Deva

• Wonderful Flower-Garland Radiance Deva

• Supreme Victory Banner Radiance Deva

• Jewel-Crown Universal Radiance Deva

• Radiant-Eyed Deva

• Upholder of Supreme Virtue Deva

• Universal Radiance Deva

Commentary: There were again immeasurable and innumerable Sun Devas. The term “Sun Deva” refers collectively to the sun. Ten Devas are presented here as representatives.

The Sun Deva: The word for sun signifies “fullness” or “substance,” because the sun is constantly full, radiating both heat and light. It symbolizes the wisdom illuminated by Bodhisattvas.

The sun embodies yang virtue, while the moon embodies yin spiritual qualities. The sun constantly dispels darkness, symbolizing the fundamental elimination of delusion. The moon constantly brings coolness, symbolizing profound virtue that benefits all things. These are the merits of the sun and moon.

The first Sun Deva is named Flame-Eyed Radiance. Light emanates from this Deva’s eyes like flames of fire. Hence the name.

The second Sun Deva is named Mount Sumeru Radiance, Awe-Inspiring Banner. This Deva’s radiance is as lofty as Mount Sumeru and inspires awe and reverence in those who see it. Hence the name.

The third Sun Deva is named Jewel-Adorned, Free from Defilement. This Deva possesses a precious jewel that removes impurities and sweeps away worldly dust. It is both pure and majestic. Hence the name.

The fourth Sun Deva is named Courageous and Unretreating. This Deva possesses a courageous and diligent mind, moving only forward and never retreating. Hence the name.

The fifth Sun Deva is named Wonderful Flower-Garland Radiance. This Deva possesses a garland of wondrous flowers and radiance like a rainbow, shining brilliantly in five lights and ten colors, beautiful and delightful to behold. Hence the name.

The sixth Sun Deva is named Supreme Victory Banner Radiance. This Deva possesses the most exceptional banner of radiance, a light that cannot be matched or imitated. Hence the name.

The seventh Sun Deva is named Jewel-Crown Universal Radiance. Radiance emanates from this Deva’s jeweled crown and illuminates the entire world. Hence the name.

The eighth Sun Deva is named Radiant-Eyed. A particularly excellent radiance emanates from this Deva’s eyes. Hence the name.

The ninth Sun Deva is named Upholder of Supreme Virtue. This Deva’s virtue is supreme and unmatched by anyone. Hence the name.

The tenth Sun Deva is named Universal Radiance. This Deva emits light that illuminates all sentient beings and enables them to attain wisdom. Hence the name.

 

There were countless Sun Devas such as these serving as leaders. All of them diligently cultivated practices that benefited sentient beings and increased their wholesome roots.

Commentary: These ten Sun Devas served as leaders among the Sun Devas. Beyond them were immeasurable and innumerable others, impossible to count.

These Sun Devas diligently practiced the Mahayana Dharma, benefited all sentient beings, and increased their wholesome roots. For those who had not yet planted wholesome roots, they helped them plant such roots. For those who had already planted wholesome roots, they helped those roots grow. For those whose wholesome roots had grown, they helped them mature. And for those whose wholesome roots had matured, they helped them attain liberation.

This concludes the second assembly, the Sun Devas.

 

There were also countless Kings of the Thirty-Three Heavens, including the following:

• Shakra-Indra Heavenly King

• Universal Renown, All-Pervading Voice Heavenly King

• Compassionate Eyes, Jeweled Crown Heavenly King

• Jewel-Light Banner of Renown Heavenly King

• Joy-Arising Crown Heavenly King

• Delightful Right Mindfulness Heavenly King

• Mount Sumeru’s Superior Sound Heavenly King

• Accomplishment of Mindfulness Heavenly King

• Delightful Pure Flower Radiance Heavenly King

• Wisdom-Sun Eyes Heavenly King

• Sovereign Radiance, Capable of Awakening Heavenly King

Commentary: There were again immeasurable and innumerable Kings of the Thirty-Three Heavens. The Thirty-Three Heavens are the Trayastrimsha Heaven, the second heavenly level of the Desire Realm.

The Trayastrimsha Heaven is located on the summit of Mount Sumeru. Because it has not yet separated from the earth, it is called an “earth-dwelling heaven.”

There are eight heavens to the east of the Trayastrimsha Heaven, eight to the south, eight to the west, and eight to the north. Together with the central heaven ruled by Shakra, these make thirty-three heavens.

In the past, there was a female Buddhist lay devotee who saw an old statue of the Buddha whose paint had peeled off. The temple was also dilapidated. She therefore resolved to restore it and traveled to various places to solicit donations. Thirty-two other women were inspired to share her resolve. Together, they repaired the temple and adorned the Buddha statue.

A person who is determined can accomplish what they set out to do. After a period of time, their efforts finally succeeded. The temple was renovated, and the Buddha statue was beautifully adorned with gold.

Because of these merits, after dying, the women were reborn in heaven and became heavenly rulers. The thirty-two women became rulers of the Thirty-Two Heavens, while the woman who had initiated the meritorious undertaking became the ruler of the Thirty-Third Heaven.

This heavenly ruler is called Shakra-Devanam-Indra, also known as the Jade Emperor. The city in which he resides is called the City of Well-Seeing. It is built of pure gold. At its center stands a pavilion constructed from the seven precious treasures, which serves as the heavenly ruler’s palace.

Regarding the name Shakra-Indra: “Shakra” translates as “capable and benevolent,” while “Indra” translates as “lord.” The full name is Shakra-Devanam-Indra, commonly shortened to Shakra-Devanam-Indra. “Devanam” means “heavenly,” referring to the lord of gods and humans. Because he encourages and guides beings toward goodness, he became the lord of heaven.

The first King of the Thirty-Three Heavens is named Universal Renown, All-Pervading Voice. Because of this king’s virtue, he is praised and celebrated everywhere, and his voice resounds throughout heaven and earth. Hence the name.

The second King of the Thirty-Three Heavens is named Compassionate Eyes, Jeweled Crown. This king has compassionate eyes and a jeweled crown that radiates great light. Hence the name.

The third King of the Thirty-Three Heavens is named Jewel-Light Banner of Renown. This king adorns a precious banner with the radiance of seven treasures, making it renowned. Hence the name.

The fourth King of the Thirty-Three Heavens is named Joy-Arising Crown. Radiance emanates from this king’s jeweled crown. When sentient beings see it, they develop joy and happiness. Hence the name.

The fifth King of the Thirty-Three Heavens is named Delightful Right Mindfulness. This king maintains right mindfulness and is therefore loved and respected by others, bringing them delight. Hence the name.

The sixth King of the Thirty-Three Heavens is named Mount Sumeru’s Superior Sound. This king’s excellent voice surpasses even Mount Sumeru in greatness. Hence the name.

The seventh King of the Thirty-Three Heavens is named Accomplishment of Mindfulness. This king enables sentient beings to fulfill their aspirations and accomplish wholesome thoughts. Hence the name.

The eighth King of the Thirty-Three Heavens is named Delightful Pure Flower Radiance. This king possesses benevolent and compassionate eyes. Whoever sees this king develops reverence and joy. The king’s virtue is pure, like the radiance of a flower. Hence the name.

The ninth King of the Thirty-Three Heavens is named Wisdom-Sun Eyes. This king possesses the eyes of wisdom, bright like sunlight. Hence the name.

The tenth King of the Thirty-Three Heavens is named Sovereign Radiance, Capable of Awakening. This king is both free and radiant, and is capable of awakening all sentient beings. Hence the name.

 

There were countless Kings of the Thirty-Three Heavens such as these serving as leaders. All of them diligently initiated great undertakings throughout the world.

Commentary: These ten Kings of the Thirty-Three Heavens served as leaders among their assembly. In addition to them, there were immeasurable and innumerable others.

These kings diligently initiated great undertakings and practiced together with all sentient beings. They studied the Buddha-Dharma, planted the causes of enlightenment, and cultivated the results of enlightenment. In this way, they fulfilled the work of the Buddha.

Why do heavenly beings want humans to perform good deeds?

Asuras are envious of the heavenly beings’ possession of the heavenly nectar, while heavenly beings desire the beautiful women of the Asuras. These conflicts frequently lead to wars.

Shakra knows when the Asuras are preparing to wage war. He therefore sends people to the human world to patrol and observe the situation. If many people are doing good deeds, the heavenly beings will win. If many people are doing evil deeds, the heavenly beings will lose.

For this reason, the heavenly beings encourage people in the world to turn toward goodness and insist that evil people be punished. When there are many good people, the heavenly beings have many followers. When there are many evil people, the Asuras have many followers.

Because of this relationship, the heavenly beings hope that all sentient beings will diligently perform good deeds and eliminate their transgressions. This is the purpose of the heavenly ruler’s efforts to teach and transform sentient beings, and it is also the only means of saving them.

This concludes the third assembly, the Kings of the Thirty-Three Heavens.

 

There were also countless Kings of the Suyama Heaven, including the following:

• Good Timing Heavenly King

• Delightful Radiance Heavenly King

• Inexhaustible Wisdom, Meritorious Virtue Banner Heavenly King

• Skillful Transformation, Majestic Dignity Heavenly King

• Great Radiance of Total Retention Heavenly King

• Inconceivable Wisdom Heavenly King

• Wheel Axis Heavenly King

• Flame Radiance Heavenly King

• Illuminating Radiance Heavenly King

• Universal Observation, Great Renown Heavenly King

Commentary: The Suyama Heaven is the third heavenly level of the Desire Realm. It lies in the sky above Mount Sumeru, separated from the earth, and is therefore called a “sky-dwelling heaven.”

“Suyama” is translated as “good” and “time,” so this heaven is also called the Heaven of Good Timing. Its inhabitants enjoy sensual pleasures at the appropriate times.

There is no sunlight or moonlight in this heaven. Instead, the opening and closing of lotus flowers mark day and night. Alternatively, red lotuses may open to signify daytime, while white lotuses open to signify nighttime. For this reason, it is also called the Heaven of Timed Periods.

This heaven naturally possesses light. The bodies of its heavenly beings emit light of their own, illuminating heaven and earth.

Those who practice the ten wholesome deeds to the highest degree and cultivate meditation can be reborn in this heaven and enjoy exceptionally wonderful pleasures. However, when their heavenly merit is exhausted, they return to samsara and undergo birth and death according to their karma.

The first King of the Suyama Heaven is named Good Timing. This king rules the Suyama Heaven and governs its inhabitants. Hence the name.

The second King of the Suyama Heaven is named Delightful Radiance. This king enjoys pleasure and radiance. Hence the name.

The third King of the Suyama Heaven is named Inexhaustible Wisdom, Meritorious Virtue Banner. This king possesses boundless wisdom and immeasurable merit and virtue, shining like a precious banner. Hence the name.

The fourth King of the Suyama Heaven is named Skillful Transformation, Majestic Dignity. This king is skilled in transformations and possesses both uprightness and majesty. Hence the name.

The fifth King of the Suyama Heaven is named Great Radiance of Total Retention. This king comprehends all Dharma and retains immeasurable meanings, possessing an inconceivable realm of great radiance. Hence the name.

The sixth King of the Suyama Heaven is named Inconceivable Wisdom. This king possesses great wisdom beyond ordinary comprehension. Hence the name.

The seventh King of the Suyama Heaven is named Wheel Axis. This king governs sentient beings as they undergo repeated birth and death throughout the six realms. Hence the name.

The eighth King of the Suyama Heaven is named Flame Radiance. The light emitted by this king is often accompanied by flames that penetrate all darkness. Hence the name.

The ninth King of the Suyama Heaven is named Illuminating Radiance. This king emits light that shines throughout the world, enabling sentient beings to receive benefits. Hence the name.

The tenth King of the Suyama Heaven is named Universal Observation, Great Renown. This king observes all sentient beings throughout the world and identifies those who have great reputations, those who are greatly virtuous, those who are exceptionally filial, those who practice the path, and those who possess moral integrity. Hence the name.

 

There were countless Kings of the Suyama Heaven such as these serving as leaders. All of them diligently cultivated extensive wholesome roots and were always content and joyful.

Commentary: These ten Kings of the Suyama Heaven served as leaders among their assembly. The number of heavenly kings was also immeasurable and innumerable.

These kings diligently practiced and studied, cultivating extensive wholesome roots—that is, cultivating merit and wisdom.

At the same time, they cultivated the supreme Buddha path by studying the sutras and faithfully putting the teachings into practice. Consequently, their minds remained pure, joyful, and free from worry. They continually experienced happiness and contentment.

As the saying goes: “When one knows how to be content, the heart is always happy.”

 

There were also an inconceivable number of Kings of the Tushita Heaven, including the following:

• Contentment Heavenly King

• Ocean of Joy and Happiness, Jeweled Crown Heavenly King

• Supreme Meritorious Virtue Banner Heavenly King

• Tranquil Radiance Heavenly King

• Delightful Wonderful Eyes Heavenly King

• Jewel Peak, Pure Moon Heavenly King

• Supreme Courageous and Powerful Heavenly King

• Vajra Wonderful Radiance Heavenly King

• Stars Adorning the Banner Heavenly King

• Delightful Adornment Heavenly King

Commentary: “Tushita” is translated as “contentment” or “joyful satisfaction.” Because its inhabitants rejoice in contentment and have no greedy minds, this heaven is known by that name.

This heavenly palace is divided into an inner court and an outer court. Bodhisattvas who are destined to become Buddhas in their next birth reside in the inner court. When the proper conditions mature, they descend into the human world riding a six-tusked white elephant to become its spiritual teachers.

The future spiritual teacher is Bodhisattva Maitreya. He is currently residing in the inner court, teaching sutras and expounding the Dharma.

When the kalpa increases until human lifespans reach 48,000 years and then decreases until they reach 80,000 years, he will descend into the human world. At that time, human blood will be white. You may certainly not believe this now, but when that time comes, even if you do not believe it now, you will believe it then.

Bodhisattva Maitreya cultivates the samadhi of loving-kindness and the Dharma practice of contentment and happiness. Therefore, the heavenly beings in this realm have no afflictions or suffering, only pleasure.

Why? Because when one knows contentment, the mind is always peaceful and happy.

The first Heavenly King is named Contentment. This king always knows how to be content and is therefore constantly happy. Being able to endure brings peace, and knowing contentment brings joy. Hence the name.

The second Heavenly King is named Ocean of Joy and Happiness, Jeweled Crown. This king is exceptionally joyful and happy and has absolutely no afflictions. The king’s mind is as vast as the ocean, and the king’s thoughts are as pure as a jeweled crown. Hence the name.

The third Heavenly King is named Supreme Meritorious Virtue Banner. This king’s merit and virtue are the most outstanding, majestic and radiant like a precious banner. Hence the name.

The fourth Heavenly King is named Tranquil Radiance. This king’s radiance is tranquil and supremely pure. Hence the name.

The fifth Heavenly King is named Delightful Wonderful Eyes. This king’s eyes are exceptionally beautiful and frequently emit light. Whoever sees this king develops a joyful mind. Hence the name.

The sixth Heavenly King is named Jewel Peak, Pure Moon. This king resembles a precious mountain peak and also resembles the pure moon. Hence the name.

The seventh Heavenly King is named Supreme Courageous and Powerful. This king possesses incomparable and extraordinary power and is both courageous and strong. As a result, the king can defeat the Asuras. Hence the name.

The eighth Heavenly King is named Vajra Wonderful Radiance. This king’s body is made of vajra, or diamond-like substance, and constantly emits subtle radiance. The king is brave and skilled in battle. When the Asuras see the king from afar, they are frightened. Hence the name.

The ninth Heavenly King is named Stars Adorning the Banner. Through this king’s spiritual powers, the twenty-eight lunar mansions are summoned to adorn the precious banner. Hence the name.

The tenth Heavenly King is named Delightful Adornment. This king possesses exceptionally magnificent adornments and features that bring joy and happiness to sentient beings. Hence the name.

 

There are also countless Tushita Heaven Kings, with the following as their leaders. All of them diligently maintain mindfulness of and recite the names of all the Buddhas.

Commentary: These ten Tushita Heaven Kings are the leaders among the Tushita Heaven Kings. In addition, there are boundless, innumerable Heaven Kings beyond comprehension.

These Heaven Kings constantly recite the names of the Buddhas of the ten directions and the three periods of time: past, present, and future. They cultivate diligently and continue to advance without becoming lazy or negligent, always keeping the names of the Buddhas in mind. This is the fifth assembly: the Tushita Heaven Kings.

 

There are also countless Heaven Kings of the Heaven of Enjoying Emanations, namely:

1. Heaven King of Skillful Transformation

2. Heaven King of Still and Silent Radiant Light

3. Heaven King of Transformative Power and Radiant Light

4. Heaven King Who Is Master of Adornment

5. Heaven King of Mindfulness and Light

6. Heaven King of Supreme Cloud Sound

7. Heaven King of the Most Excellent Light Among All Wonders

8. Heaven King of Wondrous Topknot Radiance

9. Heaven King of Accomplished Joy and Wisdom

10. Heaven King of Flower-Radiant Topknot

11. Heaven King Who Universally Sees the Ten Directions

Commentary: There are again boundless, innumerable Heaven Kings of the Heaven of Enjoying Emanations. “Transformation” means to manifest or change things, while “enjoyment” means to experience pleasure. Through the power of their merits and blessings, the heavenly beings in this realm can manifest whatever they wish, according to their desires. They can transform things into various kinds of music. Everyone possesses heavenly musical talent and the ability to appreciate music. Consequently, the beings in this heaven know only joy and do not know sorrow.

The Heaven King of Skillful Transformation is skilled at transformations. He manifests various musical instruments for his own enjoyment without ever infringing upon others. Therefore, he receives this name.

The first Heaven King is named Still and Silent Radiant Light. His sound is still and silent, yet this stillness is accompanied by radiance. Therefore, he receives this name.

The second Heaven King is named Transformative Power and Radiant Light. His power of transformation is inconceivable. He can manifest the seven precious treasures to adorn palaces, as well as pure, five-colored lotus flowers of incomparable brilliance. Therefore, he receives this name.

The third Heaven King is named Master of Adornment. He adorns the palaces of the heavenly beings and all places of spiritual practice. Therefore, he receives this name.

The fourth Heaven King is named Mindfulness and Light. He constantly recites the Buddha’s name, and radiance emanates from his mouth. Therefore, he receives this name.

The fifth Heaven King is named Supreme Cloud Sound. His sound is supremely elevated, reaching high above the clouds. Therefore, he receives this name.

The sixth Heaven King is named The Most Excellent Light Among All Wonders. He possesses many inconceivable realms. They are not only exceptionally excellent but also the brightest. Therefore, he receives this name.

The seventh Heaven King is named Wondrous Topknot Radiance. His wondrous topknot constantly emits radiance that illuminates the entire world. Therefore, he receives this name.

The eighth Heaven King is named Accomplished Joy and Wisdom. He has attained the wisdom of joyful bliss and enables sentient beings to attain this same wisdom. Therefore, he receives this name.

The ninth Heaven King is named Flower-Radiant Topknot. The radiance of his lotus flowers resembles a jeweled topknot. Therefore, he receives this name.

The tenth Heaven King is named Universally Seeing the Ten Directions. While seated on his original throne, he can see all the worlds throughout the ten directions. Therefore, he receives this name.

 

There are countless Heaven Kings of this heaven, with these beings as their leaders. All of them diligently tame and guide all sentient beings, enabling them to attain liberation.

Commentary: These ten Heaven Kings are the leaders among the Heaven Kings of the Heaven of Enjoying Emanations. Beyond them, there are boundless numbers that cannot be counted.

These Heaven Kings diligently tame and guide sentient beings who do not heed instruction, helping them follow the rules and uphold the precepts. They enable them to attain the Dharma gateway to liberation, leave the ocean of birth and death within the Three Realms, and reach the other shore of Nirvana. This is the sixth assembly: the Heaven Kings of the Heaven of Enjoying Emanations.

 

There are also countless Heaven Kings of the Heaven of Freely Enjoying Others’ Emanations, namely:

1. Heaven King of Attaining Sovereignty

2. Heaven King Who Masters Wondrous Eyes

3. Heaven King of the Wondrous Crown Banner

4. Heaven King of Courageous Wisdom

5. Heaven King of Wondrous Sound and Speech

6. Heaven King of the Wondrous Radiant Banner

7. Heaven King of the Gateway to Still and Silent Realms

8. Heaven King of the Wondrous Wheel-Adorned Banner

9. Heaven King of Lotus-Petal Wisdom and Sovereignty

10. Heaven King of Indra’s Power, Wondrous Adornment, and Radiance

Commentary: There are again boundless, innumerable Heaven Kings of the Heaven of Freely Enjoying Others’ Emanations. These Heaven Kings can transform music from other heavenly realms and bring it to their own realm to enjoy. They make the pleasures of others their own pleasures, demonstrating that they have attained sovereignty and freedom.

This is the highest heaven in the Desire Realm and also the heaven of greatest pleasure. Because it offers the greatest pleasure, it can easily cause people who meditate but lack sufficient meditative concentration to fall into ruin and descend into the six paths of rebirth.

The ideal place for spiritual cultivation is the human realm. In the human realm, suffering is abundant and pleasure is scarce, which encourages practitioners to advance diligently. Therefore, there is a saying:

The human body is difficult to obtain, yet now we have obtained it. The Buddha-Dharma is difficult to hear, yet now we have heard it. If we do not liberate this body in this lifetime, In what lifetime shall we wait to liberate it?

We have already fulfilled the first two lines. As for the last two, we must put them into practice through genuine cultivation.

The first Heaven King is named Attaining Sovereignty. He has attained freedom and independence, without constraints. Therefore, he receives this name.

The second Heaven King is named Master of Wondrous Eyes. His eyes are exceptionally beautiful, and he is the master of the five sense faculties. Therefore, he receives this name.

The third Heaven King is named Wondrous Crown Banner. He wears a beautiful royal crown resembling a jeweled banner. Therefore, he receives this name.

The fourth Heaven King is named Courageous Wisdom. He possesses wisdom that courageously and diligently advances forward. Therefore, he receives this name.

The fifth Heaven King is named Wondrous Sound and Speech. His voice is beautiful and pleasant to hear. Therefore, he receives this name.

The sixth Heaven King is named Wondrous Radiant Banner. The wondrous radiance he emits adorns him like a jeweled banner. Therefore, he receives this name.

The seventh Heaven King is named Gateway to Still and Silent Realms. He possesses the power of meditative concentration. No matter what states or circumstances arise, his mind remains unmoved and as tranquil as a lake. Therefore, he receives this name.

The eighth Heaven King is named Wondrous Wheel-Adorned Banner. He possesses an inconceivable, wondrous wheel that adorns him like a jeweled banner. Therefore, he receives this name.

The ninth Heaven King is named Lotus-Petal Wisdom and Sovereignty. He possesses the wisdom of lotus petals and exceptional freedom. Therefore, he receives this name.

The tenth Heaven King is named Indra’s Power, Wondrous Adornment, and Radiance. He possesses a highly venerable power and, through it, manifests the wondrous, radiant adornment of wisdom. Therefore, he receives this name.

 

There are countless Heaven Kings of this heaven, with these beings as their leaders. All of them diligently cultivate the vast Dharma gateways of skillful means that provide freedom and ease.

Commentary: These ten Heaven Kings are the leaders among the Heaven Kings of the Heaven of Freely Enjoying Others’ Emanations. Beyond them, there are boundless, innumerable Heaven Kings.

All these Heaven Kings diligently cultivate the vast and unobstructed Dharma gateways of skillful means that enable freedom and ease. This is the seventh assembly: the Heaven Kings of the Heaven of Freely Enjoying Others’ Emanations.

We have now finished explaining the names of the seven assemblies belonging to the Desire Realm. Next, we will explain the names of the five assemblies belonging to the Form Realm.

 

There are also countless Great Brahma Heaven Kings, namely:

1. Heaven King Śikhin

2. Heaven King of Wisdom and Light

3. Heaven King of Excellent Wisdom and Radiance

4. Heaven King of Universal Cloud Sound

5. Heaven King of Sovereignty Over the Sounds and Words of the World

6. Heaven King of Still and Silent Radiant Eyes

7. Heaven King Whose Light Pervades the Ten Directions

8. Heaven King of Transformative Sound

9. Heaven King of Eyes Illuminated by Radiance

10. Heaven King of Delightful Ocean Sound

Commentary: There are again innumerable Great Brahma Heaven Kings. “Brahma” is translated as “stillness and purity,” meaning purity and tranquility, free from desire and untainted by defilements. The Great Brahma Heaven is the third heaven of the Form Realm and also the third heaven within the First Dhyāna.

The Great Brahma Heaven King named Śikhin is understood to mean “bearing a topknot.” He has a fleshy protuberance on the crown of his head. His appearance resembles that of a young boy, his body is the color of white silver, and his clothing is golden yellow. He takes the joy of meditation as his food and the delight of the Dharma as his happiness. He deeply believes in the Right Dharma and propagates it. Whenever a Buddha appears in the world, he is the first to come and request that the Buddha turn the Wheel of Dharma.

The first Heaven King is named Śikhin. He cultivates purity and abstains completely from sexual desire. Therefore, he receives this name.

The second Heaven King is named Wisdom and Light. The radiance of his wisdom illuminates everything. Therefore, he receives this name.

The third Heaven King is named Excellent Wisdom and Radiance. He possesses the most complete and purest radiance of wisdom. Therefore, he receives this name.

The fourth Heaven King is named Universal Cloud Sound. His voice is like thunder, resounding throughout the vastness of space. Therefore, he receives this name.

The fifth Heaven King is named Sovereignty Over the Sounds and Words of the World. Without moving from his seat, he can freely observe the language and sounds of all worlds. Therefore, he receives this name.

The sixth Heaven King is named Still and Silent Radiant Eyes. He cultivates dhyāna and samādhi, and is therefore both tranquil and radiant. Therefore, he receives this name.

The seventh Heaven King is named Whose Light Pervades the Ten Directions. The radiant light of his wisdom illuminates the worlds in all ten directions. Therefore, he receives this name.

The eighth Heaven King is named Transformative Sound. He can transform a single sound into many different sounds, adapting them to the sounds that sentient beings need to hear. Therefore, he receives this name.

The ninth Heaven King is named Eyes Illuminated by Radiance. He enables sentient beings to receive illumination from radiant light and experience a sense of joy. Therefore, he receives this name.

The tenth Heaven King is named Delightful Ocean Sound. When sentient beings hear his voice, which is like the ocean, they experience great joy in their hearts. Therefore, he receives this name.

 

There are countless Great Brahma Heaven Kings, too numerous to name, with these beings as their leaders. All possess great loving-kindness, show compassion for sentient beings, and emit light that shines everywhere, bringing happiness to them.

Commentary: These ten Great Brahma Heaven Kings are the leaders among their assembly. In addition, there are boundless Great Brahma Heaven Kings who cannot be counted.

These Heaven Kings all possess great loving-kindness and great compassion. They cherish and protect all sentient beings and feel compassion for them. They therefore resolve to rescue sentient beings from suffering and bring them happiness. They emit great radiance that shines throughout the world upon those who can be guided, enabling them to experience the nourishment of meditative joy and fulfillment in the delight of the Dharma. This is the eighth assembly: the Great Brahma Heaven Kings.

 

There are also countless Light-Sound Heaven Kings, namely:

1. Heaven King of Lovable and Joyful Radiance

2. Heaven King of Pure and Wondrous Light

3. Heaven King of Sovereign Sound

4. Heaven King of Supreme Mindfulness and Wisdom

5. Heaven King of Lovable and Joyful Pure, Wondrous Sound

6. Heaven King of Skillful Reflective Sound

7. Heaven King of Universal Sound and Pervading Illumination

8. Heaven King of Profound Light and Sound

9. Heaven King of Immaculate Renown and Radiance

10. Heaven King of Supreme Pure Light

Commentary: There are again boundless, innumerable Light-Sound Heaven Kings. “Light-Sound” means using light in place of sound.

The Light-Sound Heaven is the third heaven of the Second Dhyāna and is also the sixth heaven of the Form Realm. The heavenly beings in this realm emit light from their mouths. Those who see the light immediately understand its meaning. They do not use spoken words and do not engage in deluded thinking. They use the radiance of wisdom emitted through their bodies and minds to teach and transform sentient beings, manifesting all things through their spiritual powers.

When a fire calamity occurs, the flames burn as far as the First Dhyāna Heaven. The heavenly beings of this realm take refuge in the Light-Sound Heaven to escape the disaster. When the cosmic cycle of formation begins again, the Light-Sound Heaven Kings use their spiritual powers to bring down heavy rain, extinguishing the fires and allowing the world to form. The heavenly beings of the Light-Sound Heaven then descend into the world to encourage human beings to do good.

The first Heaven King is named Lovable and Joyful Radiance. The pure radiance he emits is exceptionally lovely and causes all sentient beings to feel joyful. Therefore, he receives this name.

The second Heaven King is named Pure and Wondrous Light. The light he emits is pure and wondrous, helping sentient beings increase their wisdom and attain purity of body and mind. Therefore, he receives this name.

The third Heaven King is named Sovereign Sound. His sound is free and unhindered, and it enables sentient beings to attain freedom as well. They become free from suffering and sorrow, birth and death, and ultimately accomplish liberation. Therefore, he receives this name.

The fourth Heaven King is named Supreme Mindfulness and Wisdom. He possesses the most excellent and complete wisdom, inspiring sentient beings to maintain mindfulness of the Three Jewels: the Buddha, the Dharma, and the Sangha. Therefore, he receives this name.

The fifth Heaven King is named Lovable and Joyful Pure, Wondrous Sound. His wondrous sound brings peace and happiness to sentient beings, frees them from afflictions, and allows their minds to become pure and free from deluded thoughts. Therefore, he receives this name.

The sixth Heaven King is named Skillful Reflective Sound. When sentient beings hear his sound, they learn to think skillfully, cease thinking about evil deeds, bring forth the mind of enlightenment, and develop awakened wisdom. Therefore, he receives this name.

The seventh Heaven King is named Universal Sound and Pervading Illumination. His wondrous sound illuminates all sentient beings and enables them to attain radiance. Therefore, he receives this name.

The eighth Heaven King is named Profound Light and Sound. He cares deeply for sentient beings and uses light and sound to teach and transform them. Therefore, he receives this name.

The ninth Heaven King is named Immaculate Renown and Radiance. His radiance is pure and free from dust and defilements, illuminating all sentient beings. Each being can receive as much of this radiance as needed. Therefore, he receives this name.

The tenth Heaven King is named Supreme Pure Light. He possesses the most excellent and purest radiance, which illuminates all sentient beings. Therefore, he receives this name.

 

There are countless Light-Sound Heaven Kings, with these beings as their leaders. All abide in the vast Dharma gateway of tranquil bliss that is free from obstruction.

Commentary: These ten Light-Sound Heaven Kings are the leaders among the Light-Sound Heaven assembly. In addition, there are boundless, inconceivable numbers of Light-Sound Heaven Kings.

All these Heaven Kings have attained the vast Dharma gateway of unobstructed, joyful tranquility. Vastness means freedom from obstruction, while joy means tranquility. Vastness corresponds to dispersion, while tranquility corresponds to concentration. Whether the mind is dispersed or concentrated, both states exist within concentration.

They do not abandon activity in order to seek stillness; this is why their state is called vast. They experience the flavor of meditation without becoming attached to it; this is why they are unobstructed. This is the unobstructed Dharma gateway.

This is the ninth assembly: the Light-Sound Heaven Kings.

 

There are also countless Pervasive Purity Heaven Kings, namely:

1. Heaven King of Pure Renown

2. Heaven King of Supreme Vision

3. Heaven King of the Virtue of Tranquility

4. Heaven King of Mount Sumeru’s Sound

5. Heaven King of Pure Mindfulness and Eyes

6. Heaven King of Lovable and Joyful Supreme Radiant Illumination

7. Heaven King Who Is Lord of Sovereignty in the World

8. Heaven King of Sovereign Radiant Flames

9. Heaven King of Transformation Through Delightful Contemplation of the Dharma

10. Heaven King of the Banner of Transformation

11. Heaven King of the Wondrous Adornment of the Sounds of the Stars

Commentary: There are again boundless, innumerable Pervasive Purity Heaven Kings. Pervasive Purity means being completely free from the ordinary mind of excitement and joy, having attained the wondrous bliss of pure, genuine tranquility.

The Pervasive Purity Heaven is the third heaven of the Third Dhyāna and is also the ninth heaven of the Form Realm. This heaven offers the greatest pleasure, making it easy for meditators to fall into complacency and spiritual decline. Therefore, some practitioners do not cultivate this level of meditative concentration but instead hurry to the Fourth Dhyāna Heaven.

At the end of a period of sixty-four great eons, there will be a great wind calamity. This powerful wind will destroy the Third Dhyāna Heaven, and the other heavenly realms will not escape the great cosmic calamity either. Therefore, there is a verse:

The heavenly beings of the six heavens of the Desire Realm Experience the five signs of decline. The Third Dhyāna Heaven faces a wind calamity. Even if one cultivates to the Heaven of Neither Perception nor Non-Perception, It is still better to go to the Western Pure Land.

From this verse, we can see that the Dharma gateway of Buddha-recitation is convenient and important. It does not waste time, and it ensures rebirth in the Pure Land.

The first Heaven King is named Pure Renown. He has attained pure wisdom and sees through defiled phenomena, allowing him to let go of them. His reputation spreads throughout the world. Therefore, he receives this name.

The second Heaven King is named Supreme Vision. His understanding is the most excellent and intelligent. He possesses right understanding and right views, without mistaken understanding or wrong views. Therefore, he receives this name.

The third Heaven King is named Virtue of Tranquility. He possesses the virtue of pure samādhi and meditative concentration. He performs good deeds without letting anyone know, practicing what is called hidden cultivation. The ancients said:

If you do good deeds hoping that others will see them, They are not truly good deeds. If you commit evil deeds and fear that others will discover them, That is great evil.

We who cultivate the Way should engrave these two teachings in our hearts as guiding principles. We must understand the true meaning of tranquility. Do not expend your efforts pursuing fame and profit. Abandon fame and profit, and you will attain the virtue of tranquility. Therefore, he receives this name.

The fourth Heaven King is named Mount Sumeru’s Sound. His voice is exceptionally sublime, enabling all sentient beings to hear the sound of the Dharma. Therefore, he receives this name.

The fifth Heaven King is named Pure Mindfulness and Eyes. He has opened the five eyes and sees only pure phenomena, not defiled phenomena. Therefore, he receives this name.

The sixth Heaven King is named Lovable and Joyful Supreme Radiant Illumination. He possesses the most excellent wisdom-light. Whoever is illuminated by it experiences a pure mind and a lovable, joyful state. Therefore, he receives this name.

The seventh Heaven King is named Lord of Sovereignty in the World. He enables all sentient beings to attain freedom and peace. Therefore, he receives this name.

The eighth Heaven King is named Sovereign Radiant Flames. Although his radiance blazes fiercely like flames, it is also cool and peaceful, allowing him to remain free and at ease. Therefore, he receives this name.

The ninth Heaven King is named Transformation Through Delightful Contemplation of the Dharma. He cultivates the Dharma of the wish-fulfilling jewel and can manifest transformations according to his wishes. Whatever Dharma he wishes to employ, he can manifest it. Therefore, he receives this name.

The tenth Heaven King is named Banner of Transformation. He can transform things into various jeweled banners that are radiant and magnificent. Therefore, he receives this name.

The eleventh Heaven King is named Wondrous Adornment of the Sounds of the Stars. He possesses the wondrous and sublime sounds of the Twenty-Eight Constellations, which are beautiful and magnificent. Therefore, he receives this name.

 

There are countless Pervasive Purity Heaven Kings, with these beings as their leaders. All have firmly established themselves in the vast Dharma gateway and diligently benefit all the worlds.

Commentary: These eleven Pervasive Purity Heaven Kings are the leaders among the Pervasive Purity Heaven Kings. Beyond them, there are boundless, innumerable Pervasive Purity Heaven Kings.

All these Heaven Kings have completely established themselves in the vast, unobstructed Dharma gateway that extends throughout empty space and the entire Dharma Realm. They constantly teach, transform, benefit, and encourage all sentient beings without ever resting.

These beings are as great in spirit as Kṣitigarbha Bodhisattva, the Bodhisattva of the Great Vow. His great vows are:

I will liberate all sentient beings before attaining Bodhi. Until the hells are empty, I vow not to become a Buddha.

He also said:

If I do not enter the hells, who will enter them?

This spirit of sacrificing oneself for the sake of others is the practice of the Bodhisattva Path. Thus, these great Bodhisattvas are known by their titles:

• Kṣitigarbha Bodhisattva of the Great Vow

• Avalokiteśvara Bodhisattva of Great Compassion

• Mañjuśrī Bodhisattva of Great Wisdom

• Samantabhadra Bodhisattva of Great Conduct

These are the vows and practices of the four great Bodhisattvas.

In China, there are four famous sacred mountains that serve as the spiritual grounds of these four great Bodhisattvas:

• Mount Wutai in Shanxi is the sacred ground of Mañjuśrī Bodhisattva.

• Mount Emei in Sichuan is the sacred ground of Samantabhadra Bodhisattva.

• Mount Jiuhua in Anhui is the sacred ground of Kṣitigarbha Bodhisattva.

• Mount Putuo in Zhejiang is the sacred ground of Avalokiteśvara Bodhisattva.

After the Buddha entered Nirvana and before Maitreya Buddha descends into the world, Kṣitigarbha Bodhisattva will temporarily serve as the spiritual teacher of the Saha World.

This is the tenth assembly: the Pervasive Purity Heaven Kings.

 

There are also countless Extensive Fruit Heaven Kings, namely:

1. Heaven King of the Banner of Radiance Through Love of the Dharma

2. Heaven King of the Ocean of Pure Adornment

3. Heaven King of Supreme Wisdom and Radiance

4. Heaven King of the Banner of Sovereign Wisdom

5. Heaven King Who Delights in Tranquility

6. Heaven King of the Universal Wisdom Eye

7. Heaven King Who Delights in Perfect Wisdom

8. Heaven King of Radiant Wisdom Through Wholesome Seeds

9. Heaven King of Immaculate, Tranquil Light

10. Heaven King of Vast, Pure Light

Commentary: There are again boundless, innumerable Extensive Fruit Heaven Kings.

“Extensive Fruit” means the greatest and most extensive fruit of wholesome karma among those subject to rebirth. In other words, it still refers to the fruit attained by ordinary beings. When sentient beings cultivate to this highest heavenly realm, they are said to escape eight kinds of calamity. This is the most tranquil of the heavens.

There are two paths within this heaven: the mistaken path and the correct path. Sentient beings who cultivate meditative concentration fall into two categories.

Those who cultivate concentration that still contains outflows are practitioners of externalist paths. They are reborn in the Heaven of No Thought, also called the Long-Life Heaven. Their condition resembles fish trapped beneath ice or grass crushed under a rock. This is not the ultimate Dharma, because birth and death still remain.

Those who cultivate concentration free from outflows include Arhats and Bodhisattvas. They are reborn in the Five Pure Abodes, also called the Five Heavens of Non-Return:

• Heaven of No Heat

• Heaven of No Affliction

• Heaven of Good Sight

• Heaven of Excellent Manifestation

• Heaven of Ultimate Form

They no longer undergo rebirth in the Desire Realm because they have severed the delusive tendencies associated with that realm. However, they have not yet completely severed the delusive tendencies associated with the Form Realm and the Formless Realm.

The first Heaven King is named Banner of Radiance Through Love of the Dharma. He delights in the bliss of the Dharma and regards the Dharma as more important than anything else. His banner constantly emits radiance. Therefore, he receives this name.

The second Heaven King is named Ocean of Pure Adornment. He uses pure radiance to adorn himself like a great ocean. Therefore, he receives this name.

The third Heaven King is named Supreme Wisdom and Radiance. His wisdom is the most excellent and the brightest. Therefore, he receives this name.

The fourth Heaven King is named Banner of Sovereign Wisdom. His wisdom is supremely free and independent, resembling a jeweled banner. Therefore, he receives this name.

The fifth Heaven King is named Delight in Tranquility. He delights most in tranquility, and his greatest joy comes from entering meditative concentration and samādhi. Therefore, he receives this name.

The sixth Heaven King is named Universal Wisdom Eye. His wisdom-eye illuminates the entire world and enables sentient beings to attain wisdom as well. Therefore, he receives this name.

The seventh Heaven King is named Delight in Perfect Wisdom. He constantly turns the light inward and reflects upon his own mind, contemplating the inherent wisdom of his own nature. Therefore, he receives this name.

The eighth Heaven King is named Radiant Wisdom Through Wholesome Seeds. He skillfully plants the seeds of Bodhi wisdom and consequently attains the fruit of radiance. Therefore, he receives this name.

The ninth Heaven King is named Immaculate, Tranquil Light. His wisdom is free from dust and defilements, and he constantly abides in the radiance of meditative concentration. Therefore, he receives this name.

The tenth Heaven King is named Vast, Pure Light. He possesses vast, boundless, pure radiance that illuminates the worlds throughout the ten directions. Therefore, he receives this name. The tenth Heavenly King is named Vast Great Pure Light. Because this being possesses vast and great pure light without boundaries, illuminating the worlds in all ten directions, this name was given to him.

 

There are an ineffable number of such Great Fruit Heaven Kings serving as leaders, and all of them take the Dharma of tranquility as their palaces and dwell within them.

Commentary: These ten Great Fruit Heaven Kings serve as leaders among the assembly of Great Fruit Heaven Kings, and in addition, there are boundless and limitless Great Fruit Heaven Kings.

These Great Fruit Heaven Kings all use the Dharma of tranquility as their palaces and dwell within these palaces. The above is the eleventh assembly of Great Fruit Heaven Kings.

 

Again, there are countless Great Sovereign Heavenly Kings. They are: Wonderful Flaming Sea Heavenly King. Sovereign Renown Light Heavenly King. Pure Merit Eye Heavenly King. Lovely Great Wisdom Heavenly King. Unmoving Light Sovereign Heavenly King. Wonderful Adornment Eye Heavenly King. Good Contemplation Radiance Heavenly King. Lovely Great Intelligence Heavenly King. Universal Sound Adornment Banner Heavenly King. Utmost Diligence Renown Light Heavenly King.

Commentary: Again, there are countless Great Sovereign Heavenly Kings. Great Sovereignty in Sanskrit is called “Maheśvara”, the most sovereign in the three thousand great thousand worlds. This Heavenly King has three eyes and eight arms, each hand holding a jeweled crown, with transformations beyond measure. This one rides a white ox, holding a whisk in hand, riding on the ox’s back, with eyes that see through everything, feeling that he is nobler and more sovereign than anyone else, and seeing all other heavens as inferior. This one knows the number of raindrops in the three thousand worlds within a single thought. This heaven is the Heaven of the Five Never-Returning Ones, the highest among the heavens of Ultimate Form. Beings of the third fruition of Arhatship and Bodhisattvas of the Ten Faiths dwell in this heaven. Those with sharp faculties directly leave the three realms and attain the fruit of the non-learner (the fourth fruition of Arhatship or the Eighth Ground Bodhisattva), Those with dull faculties must still go to the formless realm (where there is no sexual desire, no physical body, only thought) to cultivate the Four Formless Concentrations, and only then leave the three realms and end the segmental birth and death.

The first Heavenly King is named Wonderful Flaming Sea. Because this one emits inconceivable flames, infinite and boundless like the great sea, this name is given.

The second Heavenly King is named Sovereign Renown Light. Because this one is both sovereign and renowned, and thus famous everywhere, with radiance shining everywhere, this name is given.

The third Heavenly King is named Pure Merit Eye. Because this one cultivates the pure Dharma door and attains merits far surpassing those of other Heavenly Kings by ten thousand times, this name is given.

The fourth Heavenly King is named Lovely Great Wisdom. Because this one possesses vast wisdom that is lovable and delightful, and beings who see this one also attain such wisdom, this name is given.

The fifth Heavenly King is named Unmoving Light Sovereign. Because this one constantly contemplates sovereignty while in samadhi, this name is given.

The sixth Heavenly King is named Wonderful Adornment Eye. Because this one has a thousand hands and a thousand eyes, to adorn the wondrous eyes, this name is given.

The seventh Heavenly King is named Good Contemplation Radiance. Because this one does not give rise to false thoughts, single-mindedly contemplating radiance, this name is given.

The eighth Heavenly King is named Lovely Great Intelligence. Because this one possesses great Prajna wisdom that is lovable and delightful, this name is given.

The ninth Heavenly King is named Universal Sound Adornment Banner. Because this one’s voice can be heard everywhere and is used to adorn the jeweled banner, this name is given.

The tenth Heavenly King is named Utmost Diligence Renown Light. Because this one is the most courageous and diligent, with renowned radiance shining everywhere, known to everyone, this name is given.

 

There are countless unnameable Great Sovereignty Heavenly Kings such as these serving as leaders, these all diligently contemplate the formless Dharma, and all practices are equal.

Commentary: These ten Great Sovereignty Heavenly Kings all serve as leaders among the assembly of Great Sovereignty Heavenly Kings. Besides these, there are also immeasurable and boundless numbers, too many to describe.

These Great Sovereign Heaven Kings constantly contemplate the Dharma of signlessness, in which neither persons nor Dharma exist. Signlessness means having no mark of self, no mark of others, no perception of the mark of sentient beings, and no perception of the mark of life span. They cultivate the practice of contemplation and reflection. Through this practice, when the mark of self is no longer present, attachment to self is empty; when the mark of others is no longer present, attachment to Dharma is empty; when the mark of sentient beings is no longer present, attachment to sentient beings is empty; and when the mark of life span is no longer present, attachment to the mark of longevity is also empty. Because they are free of marks, they do not dispute over self and others. When they no longer dispute over self and others, they no longer make distinctions between self and others or judge things as right or wrong. All Dharma practices are equal. The above is the twelfth group, the Great Sovereign Heaven Kings.

Above, five groups belonging to the form realm have been discussed, namely: the First Dhyana Heaven, the Second Dhyana Heaven, the Third Dhyana Heaven, the Fourth Dhyana Heaven, and the Heaven of Non-Returners. The realms of the Heaven Kings in each of these heavens are manifestations of Bodhisattvas. These realms are beyond the ability of ordinary beings to fathom clearly. Both the Broad Fruit Heaven and the Great Sovereign Heaven are abodes of seventh-ground and eighth-ground Bodhisattvas. This is why these Bodhisattvas can practice the Dharma of equality and benefit the world. Each Heaven King cultivates and maintains their own virtues.

The Sutra passages explained above praise the virtues of these beings. If explained in detail, the spiritual powers and wondrous functions of each Heaven King are inconceivable. Here, only those distinguished by their virtues have been selected for discussion. In fact, these Heaven Kings all possess the full range of spiritual powers. However, they are named according to the particular practices in which they excel or the virtues they embody. That is why they bear these names.

What is equality in the Dharma? It means having no greed, no anger, and no delusion. Transforming the three poisons of greed, anger, and delusion into the threefold training of morality, concentration, and wisdom. Hence, the saying:
“Diligently cultivate morality, concentration, and wisdom,
Eliminate greed, anger, and delusion”

These ten words are the fundamental Dharma of a person who cultivates the Way. Whoever can accomplish them has the qualifications to call themselves a Shramana.

You have all heard many sutras, yet you have forgotten the basic Dharma. Now ask yourselves, do you still have greed? Do you still have anger? Do you still have delusion? If you do, you can use the Dharma of giving to remedy greed, the Dharma of loving-kindness and compassion to remedy anger, and the Dharma of Prajna to remedy delusion. This is the Dharma of equality.

At this point, someone asks:”Speaking of equality, does this mean measuring how much greed there is and how much giving there is? If there is a lot of both, half greed and half giving, would that be equality” ! No. If stinginess and giving are equal, hatred and loving-kindness and compassion are equal, and ignorance and Prajna are equal, that is false equality, not true equality. Why? Because it is half yin and half yang; only when everything belongs entirely to yang is it truly equal.

Now we have finished explaining the forty assemblies, with the assembly of beings gathered at the Bodhi Way Place, totaling four hundred people. Below is the sutra text discussing past causes and conditions and the Dharma methods of cultivation.