Flower Adornment Sutra – Chapter 1.2

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

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Chapter 1 – part 2

Wondrous Adornments of the World Rulers

 

“At that time, the oceans of assemblies at the Tathagata’s place of enlightenment had all gathered together. Their countless varieties filled the surrounding space completely, and the forms, colors, and groups of each assembly were distinct from one another.”

Commentary: At that time, great assemblies gathered at the Bodhi-Mandala, the place of enlightenment, to listen to the Avatamsaka Sutra. They included Bodhisattvas, sages and worthy beings, heavenly beings, deities, and spirits. All of them assembled at this great Dharma gathering.

The ocean-like assembly contained countless kinds of beings. At the highest level were the Buddhas of the ten directions, and at the lowest were all sentient beings. It encompassed beings throughout the ten Dharma realms.

The space surrounding the Bodhi-Mandala was completely filled with innumerable kinds of beings. There was not even a single particle of dust in which an assembly was not present. Each group had its own distinct forms and colors. Every group had a Bodhisattva as its leader and was accompanied by countless attendants. The leaders of the various spirit assemblies and the Heavenly Kings likewise had innumerable followers, each with different forms and colors.

Although these assemblies included an enormous variety of beings, there was not the slightest confusion or disorder among them.

 

“According to the directions from which they came, they drew near to the World-Honored One and gazed upon him with single-minded devotion.”

Commentary: These beings of different kinds followed their respective leaders. Coming from every direction, they all approached the World-Honored One to listen to the Buddha’s Dharma teaching. With their minds completely focused, they gazed reverently upon the majestic, thousand-foot-tall image of Vairocana Buddha.

 

“All the assemblies gathered here had already abandoned every affliction, the impurities of the mind, and all remaining habitual tendencies.”

Commentary: The beings attending this Avatamsaka Dharma assembly had eliminated their afflictions, mental impurities, and other unwholesome habitual tendencies.

What are afflictions? They arise from attachment to the self and attachment to phenomena. As long as one clings to the self, the three poisons of greed, anger, and ignorance remain, along with the afflictions of fundamental ignorance and innumerable subtle delusions. Afflictions may be coarse or subtle, great or small. In short, they are numerous.

If one continues to cling to phenomena, one remains subject to the affliction known as the obstruction of knowledge.

Consider a person who has a precious jewel in their pocket but does not know it is there. Even without recognizing it, the jewel remains in the pocket. When the person finally discovers it, the jewel is still the same jewel that was there all along. Since it was originally theirs, there is nothing to be proud of and certainly nothing to be complacent about.

What are mental impurities? They are thoughts of defiled and unclean things. Such thoughts leave the mind covered in the dust of impurity. If one can put an end to sensual desire and attachment, no longer dwelling on romantic or sexual attachments, the mind naturally becomes pure.

What are habitual tendencies? They are ingrained faults and impure habits. They are like soot accumulating inside a bamboo chimney: day after day, the residue builds up until a great deal has collected.

Where do these habits come from? They arise from greed, anger, and ignorance. Greed gives rise to habitual greed; anger gives rise to habitual anger; and ignorance gives rise to habitual ignorance. In short, impure thoughts are the source of habitual tendencies.

 

“Having shattered the mountain of heavy obstructions, they see the Buddha without hindrance. In the oceans of eons in the past, all these beings practiced the Bodhisattva path with Vairocana Tathagata. The Tathagata had gathered and guided them through the four methods of attraction.”

Commentary: Our heavy obstructions of ignorance are firm and unyielding, like mountains. Therefore, we must break through these mountains of obstruction. How can we destroy them? We must distance ourselves from afflictions, mental impurities, and habitual faults. Then we will be able to see the Buddha without obstruction.

The great assemblies described above had all practiced the Bodhisattva path in the past, diligently cultivating the Bodhisattva practices alongside Vairocana Buddha, whose Dharma body is pure. They had done so throughout countless great eons.

The four methods of attraction practiced by Bodhisattvas are:

1. Giving — generosity and the sharing of material or spiritual benefits.

2. Kind speech — speaking kindly and appropriately to others.

3. Beneficial conduct — acting in ways that benefit sentient beings.

4. Cooperation — working alongside others and adapting to their circumstances.

Bodhisattvas understand that practicing these four methods enables sentient beings to love, respect, and trust them. Only then will those beings be willing to listen to their guidance and be influenced to develop faith in the Buddha’s teachings.

Vairocana Buddha used these four methods to gather, guide, and embrace the great assembly attending this Dharma gathering.

 

“Whenever they planted wholesome roots before each Buddha, they were skillfully guided through various expedient means. They were taught and brought to maturity, established on the path of all-knowing wisdom, and enabled to plant immeasurable wholesome roots and obtain great blessings. All had entered the ocean of expedient vows.”

Commentary: Whenever sentient beings planted wholesome roots before a Buddha, the four methods of attraction were used to guide them. Various expedient means were employed to teach them and bring their spiritual capacities to maturity, enabling them to abide on the path of all-knowing wisdom and attain the wisdom of omniscience.

As explained earlier, the assemblies of heavenly beings, dragons, spirits, and other supernatural beings had all drawn near to Vairocana Buddha throughout countless past eons. They had planted wholesome roots in the Dharma assemblies and established themselves on the path of all-knowing wisdom—planting the causes of Buddhahood and ultimately attaining its fruits.

They had cultivated immeasurable wholesome roots and practiced the accumulation of merit and wisdom throughout countless eons. Therefore, they were now able to obtain immeasurable blessings and enter the ocean of expedient vows.

What is the ocean of expedient vows?

It means that when practicing the path, one must make vows and use skillful, flexible methods to liberate all sentient beings. These vows are as vast as the ocean.

Three conditions are necessary to enter this ocean of expedient vows:

First: Faith. You must believe that you can attain Buddhahood in the future.

Second: Vows. You must vow that after attaining Buddhahood, you will liberate sentient beings on a vast scale.

Third: Practice. Faith and vows alone are insufficient. If you do not put them into action and diligently cultivate the path, they will accomplish nothing.

 

“All their practices were completely pure. They had skillfully emerged onto the path of liberation and continually saw the Buddha clearly. Through the power of superior understanding, they entered the great ocean of the Tathagata’s merits.”

Commentary: After establishing the ocean of vows, one must sincerely put those vows into practice. Every aspect of one’s cultivation must be complete and pure. This is the path of liberation.

Liberation from what? Liberation from the burning house of the Three Realms. Escaping this burning house is not easy. Successfully leaving the Three Realms is what is meant by skillfully attaining liberation.

These noble assemblies could continually see the Buddha because they had already escaped the burning house of the Three Realms.

The Buddha is present everywhere, with no place in which he is absent. Why, then, can some people see the Buddha while others cannot? Only those whose minds are pure can see him; those whose minds are impure cannot.

Some people see the Buddha but do not see him clearly. Others see him clearly but do not see him continually. These noble assemblies, however, not only saw the Buddha constantly but also saw him distinctly and clearly.

Through superior understanding and great wisdom, they comprehended everything and entered the great ocean of the Tathagata’s merits. Since these merits are identical with the Buddha’s merits, their attainment is described as entering the great ocean of the Tathagata’s merits.

 

“They attained the liberating gate of freely exercising the spiritual powers of all Buddhas.”

Commentary: Because they had entered the great ocean of the Tathagata’s merits, they attained the Buddhas’ gate of liberation. This means attaining genuine freedom, being free from afflictions, and possessing the ability to exercise spiritual powers freely. All the assemblies described above had reached this unobstructed state.

What is liberation? It means freeing oneself from the two kinds of delusion—delusions of views and delusions of thought—that bind beings within the Three Realms. It also means escaping the suffering of birth, aging, sickness, and death.

For Arhats, liberation means no longer undergoing the cycle of birth and death within the ordinary realms of existence. For Bodhisattvas, it means no longer undergoing the subtler, transformational cycle of birth and death.

What is meant by freely exercising or sporting? Through the true, the illusory appears; through the illusory, the true appears. The true and the illusory are not two separate things, and in their original nature neither has independent existence. Using skillful and expedient methods, one liberates sentient beings from the Three Realms.

What are spiritual powers? They include manifestations that change unpredictably: things may suddenly become large or small, appear or disappear, and transform in ways that are difficult to fathom. A person who possesses such attainments may be said to have realized spiritual fruition.

The preceding discussion explained the practices of Bodhisattvas and the assemblies of heavenly kings and spirits. Through successful cultivation, they attained liberation. The following sections describe the particular gates of liberation realized by these beings and the verses they recite.

 

The Great Sovereign Heaven King Wonderful Flaming Sea attained the gate of liberation through the power of skillful means and tranquility, pervading the Dharma Realm and the realm of empty space.

Commentary: Earlier, we discussed the ten Great Sovereign Heaven Kings. One of them was named Wonderful Flaming Sea. He attained the gate of liberation through the power of skillful means and tranquility throughout the Dharma Realm and the realm of empty space.

What is the Dharma Realm? The Dharma Realm does not extend beyond a single mind. A single mind encompasses the entire Dharma Realm. Therefore, it is said, “The ten Dharma realms are never separate from one mind.” This means that the Dharma Realm does not exist beyond a single thought.

What is the realm of empty space? It refers to the inherent nature of human beings, which contains no defilements or impurities, resembling the pure, clear, and luminous nature of empty space.

What is tranquility? It means meditative concentration. What are skillful means? They refer to activity. Both stillness and activity can lead to liberation. At this point, activity does not obstruct stillness, and stillness does not obstruct activity. Movement and stillness are one and the same.

What is a gate of liberation? First, we must make one thing clear: do not assume that there is literally a gate or doorway. The word “gate” is merely an analogy. If there were an actual gate, liberation would be impossible. Therefore, do not become attached to words and expressions.

If entering and leaving occur without obstruction, that is true liberation. If there were a gate, liberation would exist only inside it, while those outside would not be liberated. Conversely, if those outside the gate were liberated, those inside would not be. Neither situation would be complete.

If both inside and outside the gate were liberated, what purpose would the gate serve? Therefore, this “gate” is formless and is merely an analogy. If you genuinely wish to attain freedom and liberation, you must realize them within your own mind. You do not need to search for a literal gate to liberation. This is a “gate” expressed in words, not an actual gate. You must understand this clearly!

If you insist on searching for and clinging to a gate, then through which gate would you enter, and through which gate would you leave? Therefore, you must first understand the meaning of a gate of liberation before you can understand its true significance.

 

The Heaven King Radiant in Renown and Freedom attained the gate of liberation through universally contemplating all phenomena and recognizing that they are entirely free and unobstructed.

Commentary: This Heaven King is named Radiant in Renown. He attained the gate of liberation by universally contemplating all Dharma teachings and methods. Whether mental phenomena, material phenomena, or any other phenomena, he sees that all are completely free and unobstructed.

 

The Heaven King Pure Virtuous Eye attained the gate of liberation through effortless practice, knowing that all phenomena are neither born nor destroyed, neither coming nor going.

Commentary: This Heaven King is named Pure Virtuous Eye. His pure radiance extends throughout empty space and the entire Dharma Realm.

What he realized is that all phenomena are fundamentally neither born nor destroyed, neither coming nor going. This is accomplishment without deliberate effort and function without contrivance. Nothing needs to be artificially produced, and nothing requires force. This is called effortless practice.

Because phenomena are neither born nor destroyed, they neither come nor go. Because they neither come nor go, they are neither born nor destroyed. This is the gate of liberation that he attained.

 

The Heaven King Delightful and Beloved Great Wisdom attained the gate of liberation through an ocean of wisdom that directly perceives the true characteristics of all phenomena.

Commentary: This Heaven King is named Delightful and Beloved Great Wisdom. What he attained was a gate of liberation in which wisdom is like a vast ocean, directly perceiving the true characteristics of all phenomena.

To perceive directly means to see something as it is in the present. The true characteristics are characterized by the absence of fixed characteristics—not that there are absolutely no characteristics, but that there is no fixed characteristic that excludes all others.

 

The Heaven King Unmoving Light of Freedom attained the gate of liberation through the great skillful means of meditative concentration, bringing boundless peace and happiness to sentient beings.

Commentary: This Heaven King is named Unmoving Light of Freedom. He enters the meditative concentration of great skillful means and bestows boundless peace and happiness upon all sentient beings.

“Boundless” means without limits. “Peace and happiness” mean freedom from afflictions. This is the gate of liberation through the great skillful means of meditative concentration that he attained.

 

The Heaven King Wonderful Adornment Eye attained the gate of liberation that enables sentient beings to contemplate the tranquil Dharma and eliminates the darkness of ignorance and fear.

Commentary: This Heaven King is named Wonderful Adornment Eye. He attained a gate of liberation that eradicates all darkness of ignorance and fear, enabling sentient beings to contemplate the tranquil Dharma.

 

The Heaven King Bright Light of Good Reflection attained the gate of liberation through skillfully entering boundless realms without generating karmic thoughts associated with any of the realms of existence.

Commentary: This Heaven King is named Bright Light of Good Reflection. He attained the gate of liberation by refraining from generating thoughts that create karma—that is, thoughts involving attachment to the three realms and the twenty-five planes of existence—and by skillfully entering a realm without boundaries.

 

The Heaven King Delightful and Beloved Great Knowledge attained the gate of liberation through traveling throughout the ten directions to teach the Dharma while remaining unmoving and without relying on anything.

Commentary: This Heaven King is named Delightful and Beloved Great Knowledge. He attained the gate of liberation by traveling throughout the ten directions to teach the Dharma. Although his presence extends throughout the ten directions, he relies on nothing. This is being unmoving while neither coming nor going.

To rely on nothing means not depending on other people and not depending on the Dharma as an object of attachment. Therefore, this is called the gate of liberation of nonreliance.

 

The Heaven King Universal Sound Adornment Banner attained the gate of liberation by entering the Buddha’s tranquil realm and universally manifesting radiance.

Commentary: This Heaven King is named Universal Sound Adornment Banner. He attained the Buddha’s concentration and wisdom, thereby realizing a realm of universally manifesting, tranquil radiance. He uses the sound of wisdom to adorn the jeweled banner. This is the gate of liberation that he attained.

 

The Heaven King Renowned Radiance and Good Diligence attained the gate of liberation by abiding in the realm he had realized and using a boundless, vast realm as the object of contemplation.

Commentary: This Heaven King is named Renowned Radiance and Good Diligence. He attained the gate of liberation by realizing a boundless and vast realm and using that realm as the condition for his cultivation, contemplation, and investigation.

 

At that time, the Heaven King Wonderful Flaming Sea, relying on the Buddha’s spiritual power, universally contemplated all the Sovereign Heaven assemblies and spoke the following verses.

Commentary: After the tenth Sovereign Heaven King had explained the gate of liberation he had realized, the Heaven King Wonderful Flaming Sea relied on the majestic spiritual power of the Buddhas to contemplate all the Great Sovereign Heaven assemblies and recite these verses, describing the realm he had realized. He used the verses to praise the Buddha’s virtues.

There are four names for verses:

1. Anustubh: This refers to a verse consisting of thirty-two syllables, whether presented in prose-like lines or short verses. Eight syllables form one line, and four lines form one verse.

2. Gatha: This means recitation or chanting. It may refer to singing, reciting independently, or directly expounding the Dharma. The verses below are gatha verses that directly praise the Buddha’s virtues.

3. Geya: This means recited verses. It repeats important teachings to convey the general meaning of the sutra text. It is also known as repeated recitation.

4. Udana: This means a concise collection of verses that expresses many meanings in very few words. It also refers to poetry.

Why do Buddhist scriptures use so many verses? There are eight reasons:

1. To convey many meanings using few words.

2. To praise the Buddhas and express reverence for them.

3. To repeat the teachings for beings of dull faculties so that they can understand.

4. To repeat the teachings for people of later generations.

5. To speak freely and joyfully according to one’s own wishes.

6. To make the teachings easier to remember and uphold.

7. To strengthen memory by repeating the general meaning of the preceding prose.

8. To express in verses what was not explained in the prose section.

The word verse means recitation or chanting. Chanting praises someone’s virtues and accomplishments. In Buddhism, verses used for chanting are called gatha, while verses composed and sung by literary scholars are called poetry. In India, a verse traditionally contains thirty-two syllables. In China, verses may contain sixteen, twenty, twenty-four, twenty-eight syllables, and so forth.

The Heaven King Wonderful Flaming Sea relied on the spiritual power of the Buddhas, contemplated all the Sovereign Heaven assemblies, and recited verses praising the Buddha’s virtues.

Why does the text say that he relied on the Buddha’s majestic spiritual power rather than his own strength? It is to show respect for the one who teaches the Dharma and to demonstrate that he has no arrogance or conceit.

All Bodhisattvas and noble beings have neither arrogance nor conceit. Arrogance means being proud, looking down on others, and acting as though nobody else matters. Conceit means regarding oneself as superior and believing that one is better than everyone else.

They understand that their accomplishments and miraculous spiritual powers arise through the blessings of the Buddhas of the ten directions. Through the Buddha Dharma, they have understood the principles and practiced accordingly. Everything they accomplish depends on the Buddha’s majestic spiritual power.

Without that power, they could not have practiced the path, much less attained miraculous abilities. Now that they have these abilities, they understand that they arose within the Buddha Dharma, grew and developed within it, and were ultimately perfected within it. Therefore, they say that they rely on the Buddha’s power.

They do not rely solely on the great spiritual power of Shakyamuni Buddha, Rocana Buddha, or Vairocana Buddha. Rather, they rely on the great spiritual power of all Buddhas throughout the ten directions, extending to the limits of empty space and the entire Dharma Realm, as they recite these verses.

 

The Buddha’s body pervades all great assemblies,

Filling the Dharma Realm without end.

Tranquil and empty of inherent nature, it cannot be grasped;

Yet it appears in the world to save all beings.

Commentary

“The Buddha’s body pervades all great assemblies.”

Here, the Buddha refers to Shakyamuni Buddha. To pervade means to be everywhere and nowhere in particular, to be present in all places without being confined to any one place. There is not even a single particle of dust in which the Buddha’s body is absent.

The great assemblies are the great Dharma assemblies where the Buddhas teach the Dharma.

All Buddhas share the same path. When one Buddha teaches the Dharma, another supports that Dharma assembly. When that Buddha teaches, another supports the assembly. Therefore, the text says that the Buddha’s body pervades all great assemblies.

“Filling the Dharma Realm without end.”

The Buddha’s body does not merely manifest throughout the great assemblies. It also fills empty space, the entire Dharma Realm, and all the countless worlds.

In short, this world and that world, innumerable worlds, this land and that land, and countless Buddha lands are all pervaded by the Buddha’s body. Therefore, the verse says that it fills the Dharma Realm without end.

“Tranquil and empty of inherent nature, it cannot be grasped.”

Although the Buddha’s body pervades all the great assemblies and fills the Dharma Realm, it is tranquil, still, and without fixed characteristics. It cannot be obtained by grasping, nor can it be obtained by abandoning.

Put simply, there is nothing to grasp and nothing to abandon. Because fundamentally nothing possesses an independent, permanent nature, there is nothing that can truly be held onto and nothing that must be discarded.

If all phenomena are fundamentally tranquil, why does the Buddha appear in the world?

The Lotus Sutra says that the Buddha appears in the world because of one great causal purpose. What is this great purpose? It concerns birth and death.

The Buddha wishes to explain to sentient beings where birth comes from and where they go after death, enabling them to end the cycle of birth and death and reach the other shore of Nirvana.

“Yet it appears in the world to save all beings.”

Seeing sentient beings drowning in the ocean of desire and unable to escape, the Buddha arouses great compassion and comes to the Saha World to save them, helping them leave suffering and attain happiness.

However, sentient beings often refuse to accept the Buddha’s teachings. They remain confused and deluded, clinging to the suffering of this world. One moment, they want to leave this world of the five turbidities; the next, they do not want to leave. In the end, they cannot escape.

Therefore, the Buddha comes to this world to teach and encourage sentient beings:

“Wake up from your dream as soon as possible! Return to your true home! Do not wander outside! Do not remain so confused that you forget your origins!”

 

The Dharma King, the Thus-Come One, appears in the world,
Lighting the wondrous Dharma lamp to illuminate it.
His realm is boundless and inexhaustible;
This is the gate realized by the Heaven King Radiant in Renown.

Commentary: “The Dharma King, the Thus-Come One, appears in the world.”

The Thus-Come One, or Tathagata, is one of the ten titles of the Buddha. Its meaning is that he neither comes from anywhere nor goes anywhere. His place of arrival cannot be grasped, and his destination cannot be grasped.

In other words, empty space and the entire Dharma Realm are the Tathagata’s Dharma body. Therefore, where could he come from? He comes without coming. Where could he go? He goes without going.

This is called remaining unmoving at the place of enlightenment while pervading the entire Dharma Realm. Therefore, he is called the Thus-Come One.

The term Dharma King is a general title. The Dharma means the Buddha Dharma. How much Dharma is there? Explained broadly, it is limitless and boundless, as numerous as the sands of the Ganges River. The sand of the Ganges is extremely fine, symbolizing a quantity too vast to count.

In a general classification, there are eighty-four thousand Dharma gates. These can be grouped into five categories of phenomena:

1. Material phenomena.
2. Mental phenomena.
3. Mental factors.
4. Non-associated formations.
5. Unconditioned phenomena.

All phenomena fall within these five categories.

Many beings can teach the Dharma. Humans and heavenly beings can teach it; Arhats can teach it; Pratyekabuddhas and Bodhisattvas can teach it; and Buddhas can certainly teach it.

However, only a Buddha is entitled to the title Dharma King, meaning the king who teaches the Dharma. Others may be called Dharma teachers, but not Dharma Kings.

Why does the Dharma King appear in the world? Because the Buddha sees that the world is deeply polluted and the minds of sentient beings are darkened by ignorance. Wishing to dispel their ignorance and illuminate the world, the Thus-Come One, the Dharma King, appears in the world.

“Lighting the wondrous Dharma lamp to illuminate the world.”

The Thus-Come One uses the wondrous Dharma lamp to illuminate the world. The Buddha Dharma resembles a lamp that shines into darkness and restores light.

Therefore, it is said, “The Buddha’s light shines everywhere and benefits all living beings.”

Before the Buddha appeared, the world was dark. After he appeared, he used the wondrous Dharma lamp to illuminate it. This light possesses indescribable and marvelous power. It enables sentient beings to abandon delusion and return to awakening, turn away from wrong and follow what is right, return to their origins, and attain true freedom. This is truly inconceivable!

To return to one’s origins, one must first end birth and death. If birth and death are not ended, one cannot return to one’s origins.

To end birth and death, one must first completely eliminate sexual desire. Without eliminating sexual desire, one cannot end birth and death or escape the three realms.

The Shurangama Sutra states:

“If the mind of sexual desire is not eliminated,

One cannot escape the toil and bondage of the world.”

Trying to accomplish the spiritual path without eliminating sexual desire is like trying to cook rice by boiling sand. It is like a foolish person speaking of dreams. It is absolutely impossible!

“His realm is boundless and inexhaustible.”

The Tathagata’s realm has no boundaries and no end. It unfolds in layer upon layer, endlessly and without limit. Everything perfectly interpenetrates without obstruction, and there is no obstruction to this perfect interpenetration. This realm cannot adequately be described through ordinary words or analogies.

“This is the gate realized by the Heaven King Radiant in Renown.”

The Heaven King Radiant in Renown and Freedom realized this realm.

 

The Buddha is inconceivable and free from discrimination;
He clearly perceives that the ten directions have no fixed characteristics.
For the world, he broadly opens the pure path;
The Pure Eye can perceive this.

Commentary:

“The Buddha is inconceivable and free from discrimination.”

The word Buddha is an abbreviated form of the Sanskrit term Buddhaya, which means “the awakened one.”

What does the Buddha awaken to?

He awakens to the fact that worldly phenomena are impermanent, suffering, empty, and without a permanent self. Transcendent phenomena are characterized as permanence, bliss, true self, and purity.

Simply put, the Buddha understands what deludes sentient beings, recognizes what they cling to, and lets go of what they cannot release.

He realizes that all phenomena arise through causes and conditions and cease through causes and conditions.

Therefore, it is said, “The three forms of awakening are perfected, and the myriad virtues are complete.” This describes a Buddha.

What are the three forms of awakening?

1. Self-awakening

This means attaining awakening by practicing the Four Noble Truths or the Twelve Links of Dependent Origination.

Those of the Two Vehicles attain self-awakening, whereas ordinary beings remain unawakened. Therefore, self-awakened beings and ordinary beings are different.

Some people believe that they are awakened, but in reality, they are deeply deluded. Why? Because they neither understand awakening nor recognize delusion.

You must understand that the absence of awakening is delusion, and delusion means confusion. Those who believe they are not deluded while remaining unaware of their delusion are especially pitiable.

2. Awakening others

This means practicing the Six Perfections. Having understood the truth oneself, one also helps others understand it.

Therefore, awakening others distinguishes Bodhisattvas from those of the Two Vehicles. The Two Vehicles focus on their own awakening, while Bodhisattvas awaken others as well.

Those of the Two Vehicles have awakened to the problem of birth and death but do not wish to teach others. They merely want to bring their own journey to completion rather than practice the Bodhisattva path.

3. Complete awakening

This means that the wisdom of self-awakening is complete and the merit of awakening others is complete. Both merit and wisdom are fulfilled, and all virtues are perfected.

A Buddha has complete awakening. This distinguishes a Buddha from a Bodhisattva.

Although Bodhisattvas may have perfected their wisdom of self-awakening, their merit in awakening others is not yet complete. Therefore, they diligently practice the Bodhisattva path to increase their merit and virtue.

The Buddha’s realm cannot be distinguished or understood through our ordinary conceptual consciousness.

The Avatamsaka Sutra says:

“If someone wishes to understand the Buddha’s realm,

Let their mind become pure like empty space.”

Anyone who wishes to understand the Buddha’s realm should purify their thoughts until they resemble empty space, free from discrimination and attachment. Only then can they begin to understand something of the Buddha’s realm.

“He clearly perceives that the ten directions have no fixed characteristics.”

The Buddha’s characteristics are without fixed characteristics. This does not mean that the Buddha has no characteristics at all. Rather, although the Buddha’s presence extends throughout empty space and the entire Dharma Realm, we cannot fully perceive or understand the nature of the Buddha’s manifestation.

Why? Because we exist within the Buddha’s realm without knowing the full extent of that realm. Therefore, the verse says that the ten directions have no fixed characteristics.

“For the world, he broadly opens the pure path.”

For all sentient beings in the world, the Buddha opens many kinds of pure paths and establishes various skillful means and Dharma gates to teach and liberate them.

What is the pure path? Purity means freedom from defiled thoughts. The path is the way one travels.

The Buddha teaches sentient beings to practice without defilement and to walk a path free from contamination. In this way, they can escape worldly suffering and bondage.

“The Pure Eye can perceive this.”

Only the Heaven King Pure Virtuous Eye can contemplate and understand this wondrous pure Dharma, this pure path, and the Buddha’s realm beyond fixed characteristics.

 

The Tathagata’s wisdom is boundless,
Beyond the measure of any in the world.
It forever extinguishes the darkness of ignorance in sentient beings;
Great Wisdom enters and abides deeply within this truth.

Commentary: “The Tathagata’s wisdom is boundless.” The wisdom of the Buddha has no shores, no limits, and no boundaries. The teachings of Buddhism are likewise boundless. Whether one is a Buddhist or not, all are encompassed within the fold of Buddhism. Whether or not one believes—or whether or not one attains Buddhahood—is merely a matter of time.

Why is it said that Buddhism has no boundaries? Because the minds of sentient beings are boundless; the scope of Buddhism is as vast as the minds of sentient beings themselves. Regardless of whether you believe in the Buddha, you remain within the sphere of Buddhism—there is nowhere outside of it. The Buddhadharma permeates the entire expanse of space and the whole of the Dharma realm; it knows no limits. All beings—whether sentient (animals) or insentient (minerals and plants)—possess the Buddha-nature. This Buddha-nature is equal and undifferentiated. Thus, Buddhism asserts that all sentient beings possess the Buddha-nature and are capable of attaining Buddhahood. There are no distinctions, no hierarchies—only a single, universal principle of equality. This is the essence of the profound philosophy of Buddhism.

Those who do not believe in the Buddhadharma now will, in time, come to believe. Those who have not yet attained Buddhahood will, in the future, surely attain it. As long as one is willing to practice with diligence, there is always hope. The Buddha does not speak falsehoods; He would never utter words intended to deceive sentient beings. “All the world cannot fathom [it].” No one in the world can measure the extent of the Buddha’s wisdom, nor can they comprehend the vastness of it. Why? Because the Buddha’s wisdom is boundless—it is beyond thought and discourse.

“Extinguishing the darkness of ignorance in sentient beings.” The Buddha employs His vast wisdom to teach and transform sentient beings, guiding them to turn away from delusion toward enlightenment, dispelling their ignorance and enabling them to attain wisdom. The Buddha permanently eradicates the dark, ignorant state of mind within all sentient beings—effectively shattering their fundamental ignorance (avidya)—and bestowing upon them the radiance of wisdom.

“Great Wisdom [Bodhisattva/Deva] penetrates this Dharma-gate.” The Deva King – Great Wisdom Who Is Beloved and Joyful”  has deeply penetrated and thoroughly understood this boundless wisdom of the Buddha, dwelling firmly within this *samadhi* (meditative concentration).

 

The merits and virtues of the Tathagata are beyond thought and discourse;
Sentient beings who behold them see their afflictions extinguished.
They bring peace and happiness to the entire world;
The Deva King “Unmoving and At Ease” is able to perceive this.

Commentary: “The merits and virtues of the Tathagata are beyond thought and discourse.” How did the Tathagata attain Buddhahood? It is through the accumulation of merits and virtues. The Buddha’s merits and virtues are such that the human mind cannot conceive of or articulate them. In the *Avatamsaka Sutra* (Flower Adornment Sutra), within the chapter on “Entering the Dharma Realm,” there is a verse that says:

“One might count every speck of dust in the world,
One might drink dry the waters of the great oceans,
One might measure the vast emptiness of space or tether the wind,
Yet the merits and virtues of the Buddha can never be fully expressed.”

The number of dust particles in the world is incalculable, yet the Buddha is able to perceive every single thought and mental impulse that arises in the mind of every sentient being throughout the world. One might drink dry the waters of the great ocean, or measure the boundless void; one might even bind the formless, mighty winds—yet no one can fathom the merits of a Buddha. Thus, it is said that the merits of the Tathagata are inconceivable.

“Sentient beings, upon beholding Him, see their afflictions extinguished.” Because the Buddha harbors great compassion for all sentient beings, they naturally feel profound joy upon seeing Him. Consequently, the very sight of the Buddha causes their afflictions to vanish—this is the responsive power of His merits.

“He brings peace and happiness to the entire world.” The Buddha enables all beings in the world to attain true peace and happiness. In this sense:

“A body at ease, free from peril, is peace;
A mind clear and bright, free from sorrow, is ‘happiness'”

This is but a modest form of peace and happiness; the attainment of the four virtues of Nirvana, however, constitutes the ultimate peace and happiness. The Buddha guides sentient beings to dwell securely within the peace and bliss of the Pure Land of Eternal Quiescent Light.

“Perceived by the Lord of the Heaven of Unmoving Freedom.” The King of the Heaven of Unmoving Freedom perceives this realm and, in doing so, enters this gateway to liberation.

 

Sentient beings, shrouded in ignorance, are often deluded;
The Tathagata reveals the Dharma of profound tranquility—
A lamp of wisdom illuminating the world;
The “Wondrous Eye” perceives this skillful means.

Commentary: “Sentient beings, shrouded in ignorance, are often deluded.” What are “sentient beings”? They are those who come into existence through the temporary convergence of various conditions. Consider plants, for example: first, there must be a seed, followed by the alignment of favorable external circumstances—the right timing, the right environment, and the right human effort.

Only when there is moist soil, the labor of the farmer, and a temperate climate can a seed sprout, grow, and eventually yield a harvest. Spring is the season for sowing, summer for cultivation, autumn for harvesting, and winter for storing the yield. These four phases correspond to the four states: formation, abiding, decay, and emptiness. Sowing represents the phase of formation; cultivation, the phase of abiding; harvesting, the phase of decay; and storage, the phase of emptiness. Thus, it can be said that formation, abiding, decay, and emptiness each have their own designated time.

If there is soil but no water, a seed cannot sprout or grow. Even with both soil and rain, if there is no one to sow the seed, nothing can come into being. Thus, it is only through the harmonious convergence of various causes and conditions that sentient beings arise.

The term “sentient beings” here does not refer solely to humans; it encompasses all beings—those born from the womb, from eggs, from moisture, or through transformation. In more detailed classifications, there are nine or twelve such categories. Most sentient beings, however, are mired in ignorance—a state of profound obscurity. In its coarser form, this obscurity manifests as *kleshas* (afflictions that trouble the body and mind), while in its subtler form, it is *avidya* (fundamental ignorance). Sentient beings are frequently deluded and obscured by these afflictions and ignorance, which veil their original, pure, and luminous true mind.

“The Tathagata reveals the Dharma of stillness and tranquility.” Because sentient beings are often obscured by ignorance—rendering them unable to receive the Buddha’s teachings—the Buddha employs the “Four Immeasurable Minds” to expound the Dharma for their sake. These Four Immeasurable Minds are:

1. Immeasurable loving-kindness (*maitri*).
2. Immeasurable compassion (*karuna*).
3. Immeasurable sympathetic joy (*mudita*).
4. Immeasurable equanimity (*upeksha*).

What Dharma does He expound? He teaches the Dharma of stillness and tranquility—that is, the practice of *dhyana* (meditation/concentration).

“It serves as a lamp of wisdom, illuminating the world.” The Buddha instructs sentient beings to practice this Dharma of stillness, which acts as a lamp of great wisdom, casting its light across the entire world. *Dhyana* is synonymous with *samadhi* (concentration), which keeps deluded thoughts in check. When one reaches a state where not a single thought arises, the light of wisdom manifests, leading to enlightenment. Thus, this state of stillness is described as a “lamp of wisdom.”

“The [Heavenly King] of Wondrous Eyes understands these skillful means.” The Heavenly King known as “Wondrous Adorned Eyes” (*Vicitra-netra*) clearly comprehends this skillful method.

 

The Tathāgata’s form-body is pure and wondrous;
It manifests throughout the ten directions, peerless and incomparable.
This body possesses no inherent nature and relies upon no abiding place;
The Deva of “Skilful Contemplation” is able to perceive it.

Commentary: “The Tathāgata’s form-body is pure and wondrous.” The Tathāgata’s Dharma-body is pure, His Reward-body is pure, and His Manifestation-body is also pure. Thus, it is said that the Tathāgata’s form-body is pure and wondrous—a magnificent, golden, and dignified physical form.

“It manifests throughout the ten directions, peerless and incomparable.” This pure, luminous, and wondrous form-body is inconceivable, manifesting throughout the worlds of the Buddhas in the ten directions. Even the Buddhas of the ten directions cannot be compared to this pure, luminous body of the Buddha; hence, it is said to manifest throughout the ten directions, peerless and incomparable.

“This body possesses no inherent nature and relies upon no abiding place.” This pure and wondrous form-body of the Buddha has no intrinsic nature, nor does it depend on any place for support. Because the Buddha is perfectly at ease—neither confined to any single location nor absent from any—He is present everywhere; thus, it is said that this body has no inherent nature and no fixed place of reliance.

“The Deva of ‘Skilful Contemplation’ is able to perceive it.” This realm is perceived by the Deva-king known as “Skilful Contemplation of Radiance.”

 

The Tathāgata’s voice is boundless and unimpeded;
All those destined for transformation hear it clearly.
Yet the Buddha remains in profound stillness, eternally unmoved;
This is the liberation realized by the Deva of “Joyful Wisdom.”

Commentary: “The voice of the Tathagata is limitless.” The voice of the Tathagata is infinite and inexhaustible; it is boundless and unimpeded. Thus, no matter where one goes, the voice of the Buddha can be heard.

The Venerable Maudgalyayana once employed his supernatural powers to travel toward the east. Even after passing through countless hundreds of thousands of millions of Buddha-realms, he could still hear the Buddha’s voice as clearly as if it were right before him. This is why it is said that the voice of the Tathagata is limitless.

“Those to be taught and transformed all hear it.” Sentient beings who share a karmic affinity with the Buddha are all able to hear His voice. As for those who lack such an affinity—that is a different matter entirely. Hence the saying:

“Though the rain may fall in abundance,
Withered grass with dead roots cannot be revived;
Though the Buddha’s gate is vast and open,
It is difficult to save those with whom there is no affinity.”

There are also three things that even a Buddha cannot do:
1. He cannot extinguish fixed karma (karmic retribution that is destined to unfold).
2. He cannot save those with whom He has no karmic affinity.
3. He cannot save the entirety of all sentient beings.

“Yet the Buddha remains in profound stillness, ever unmoving.” Sentient beings do not travel to the Buddha, nor does the Buddha travel to them; yet, His voice is heard by all. How is this possible? The Buddha abides in the Land of Eternal Quiescence and Light—a state characterized by true permanence, bliss, the true self, and purity. Because the Buddha’s voice is unimpeded, it can be heard clearly in any realm and by any type of sentient being.

“This liberation is realized by the Deva of Joyful Wisdom.” This particular gateway to liberation is attained by the Deva King of Great Wisdom and Delight.

 

Lord of Serenity and Liberation, Sovereign of gods and men,
Manifesting everywhere throughout the ten directions,
Radiant light illuminating the entire world—
This unobstructed Dharma is perceived by the Heavenly King of Adorned Assemblies.

Commentary: “Lord of Serenity and Liberation, Sovereign of gods and men.” Serenity refers to a state free from noise and disturbance. It is within this serenity that liberation is attained, and it is through this liberation that true serenity is realized. This title belongs solely to the Buddha; He alone possesses the stature to be called the Lord of Serenity and Liberation, the Sovereign of both gods and men.

“Manifesting everywhere throughout the ten directions.” The Buddha’s Dharma-body is omnipresent—there is no place where He is not. Throughout the worlds of the ten directions, there is nowhere the Buddha does not go, nowhere He does not arrive, and nowhere He is not present. Thus, it is said that He manifests everywhere throughout the ten directions.

“Radiant light illuminating the entire world.” The Buddha’s radiance shines across the trichiliocosm (the great three-thousand-fold world system). This light of wisdom permeates the world, enabling all sentient beings to derive benefit—to cast off the defilements of worldly toil, align themselves with enlightenment, and transcend suffering to attain true happiness.

“This unobstructed Dharma is perceived by the Heavenly King of Adorned Assemblies.” The one who has attained and perceives this unobstructed Dharma is the Heavenly King of Adorned Assemblies (Pūjā-alaṃkāra-vyūha); he has gained a profound understanding of this Dharma-gate.

 

Within an infinite ocean of great eons,
The Buddha seeks Bodhi for the sake of all sentient beings,
Employing various supernatural powers to transform all things—
The Heavenly King of Radiant Renown perceives this Dharma.

Commentary: “Within an infinite ocean of great eons…” The Buddha:

“Cultivating blessings and wisdom for three *asaṃkhyeya* eons,
Planting the seeds for excellent physical marks over a hundred eons.”

This means:
Cultivating blessings and wisdom for three *asaṃkhyeya* (incalculable) eons,
And cultivating the causes for the Buddha’s excellent physical characteristics over a hundred eons.

While it is said to be “three great *asaṃkhyeya* eons,” in truth, who knows how many such great *asaṃkhyeya* eons have actually passed? The term *asaṃkhyeya* translates to “an incalculable number.” Three such incalculable eons are as vast and deep as the ocean; thus, it is said that the Buddha exists within a boundless sea of ​​great eons.

“Seeking *bodhi* (enlightenment) for the sake of sentient beings.” The Buddha’s purpose in cultivating the Way is to transform and guide sentient beings, enabling them all to attain the Buddha-path. It is not for His own sake, but for the sake of all beings that He generates the *bodhicitta* (the aspiration for enlightenment)—ensuring that all beings may simultaneously attain *anuttara-samyak-saṃbodhi* (unsurpassed, perfect, and complete enlightenment).

“Employing various supernatural powers to transform all.” The Buddha, in His great compassion, utilizes various supernatural powers and merits to transform and guide all sentient beings—not only those with consciousness (sentient beings) but also those without consciousness (insentient beings, such as the physical environment).

“The Heavenly King ‘Light of Renown’ awakens to this Dharma.” The Heavenly King known as “Light of Renown and Diligent Vigor” (*Yaśas-prabha-vīrya-tejo-rāja*) awakens to this Dharma-gate.

The verses above were spoken by ten Great *Maheśvara* (Great Sovereign) Heavenly Kings, who reside in the Form Realm (*rūpadhātu*). Specifically, they dwell in the *Akaniṣṭha* heaven—the highest of the “Five Non-Returner” (*anāgāmin*) heavens (which are part of the eighteen heavens of the Form Realm).

 

Furthermore, the Heavenly King “Banner of Light of Delightful Dharma” attained a liberation gate that allows him to perceive the varying faculties of all sentient beings, enabling him to expound the Dharma in a way that dispels their doubts.

Commentary: The term “furthermore” indicates that the preceding text did not cover everything, and the discourse continues. The Heavenly King “Banner of Light of Delightful Dharma” resides in the Heaven of Vast Fruit (Bṛhatphala)—the twelfth heaven within the Form Realm, specifically in the Fourth Dhyāna heaven. He takes the greatest delight in the Buddha-Dharma. He practices every aspect of the Dharma with such diligence that he has attained great wisdom, which shines forth like a luminous, jeweled banner.
His attainments are profound; he has mastered a unique *samādhi* (meditative concentration) that grants him insight into the distinct faculties of all sentient beings. While all beings possess the Buddha-nature, their individual capacities differ.

Human faculties are generally categorized into two types: sharp faculties and dull faculties. Simply put, those with “sharp faculties” are intelligent and possess wisdom, while those with “dull faculties” are considered less intelligent or “dim-witted.” The purpose of studying the Buddha-Dharma is to cultivate wisdom—known as *prajñā*. How does one attain this wisdom? One may apply effort through two primary approaches:

Delving deeply into the scriptural canon, where wisdom is as vast as the ocean.
Engaging in *dhyāna* (meditation) and sitting in contemplation to attain liberating wisdom.

When the Dharma is taught to those with “dull faculties,” they may not grasp it the first or even the second time; in fact, the more it is explained, the more confused they might become—yet this very confusion often compels them to keep asking questions. Consider the Venerable Cūḍapanthaka, a disciple of the Buddha who was once regarded as the dullest and least intelligent among the Buddha’s followers. Eventually, however, he attained unimpeded eloquence and became foremost in the mastery of the profound meanings of the Dharma. In the practice of the Dharma, one need not fear being dull-witted; the only true concern is a lack of resolve. If one is willing to set one’s heart and mind upon the path, even the dullest among us can attain the highest wisdom.

Those with keen faculties can grasp all principles by understanding just one—much like Yan Hui, who, upon hearing one point, could infer ten. Devadatta, a disciple of the Buddha, was exceptionally intelligent; yet, his very intelligence became his undoing, leading him ultimately to fall into the hell realms.

People may be naturally sharp or dull. Those who face difficulties yet choose to learn are truly intelligent, while those who face difficulties and refuse to learn are foolish. Sages are those who possess innate, intuitive knowledge, while the virtuous attain understanding through study; as ordinary individuals, we must dedicate ourselves to learning the Buddha’s teachings.
Some are born with a profound capacity for compassion, while others possess very little. Some are born with an intense propensity for greed, while others have very little greed at all. Sentient beings possess a vast array of different dispositions. This Heavenly King understands the various desires of these beings.

He teaches the Dharma according to the specific inclinations of each being. To those prone to greed, he speaks on the practice of generosity, explaining the merits it brings. To those who violate the precepts, he teaches the observance of moral discipline and the benefits that follow. To those prone to great anger, he teaches the practice of patience—encouraging them to emulate Bodhisattva Maitreya, who is ever-smiling and capable of enduring what others find unbearable. To those who are lazy or lax, he teaches the practice of diligence, emphasizing that one must strive earnestly—even through ascetic discipline—to achieve success.

Thus, for every measure one sows, one shall reap a corresponding harvest. In the practice of the Dharma, every day of effort yields a corresponding measure of merit; thus, no time spent in practice is ever wasted. I encourage everyone to strive for even greater progress—to take yet another step forward from the very pinnacle of achievement. When encountering sentient beings who are scattered and lack *samadhi* (concentration), one might teach the practice of *dhyana*—such as the contemplation of a *hua-tou* (a meditative inquiry, like asking, “Who is it that is reciting the Buddha’s name?”). For those who are deluded or ignorant, one teaches the Dharma of wisdom, helping them to awaken their innate intelligence and attain the state of *Prajna*—the realization of the true nature of reality. These are the foundations of the *Paramitas* (the Six Perfections) within the Mahayana tradition.

In terms of the specific dispositions of sentient beings, there are eighty-four thousand variations; correspondingly, the Buddha-Dharma offers eighty-four thousand *dharmaparyayas* (methods or “gateways” to the truth), each designed to address the specific “ailments” or afflictions of sentient beings. While these methods may be categorized as higher or lower, each one is, in its own context, the “supreme” (or “first”) method—that is, the method best suited to an individual’s specific capacity is the “supreme” one for them, while all others are secondary.

A skillful teacher of the Dharma inspires the aspiration for the Way in others, whereas an unskillful one may cause others to retreat from the path. Therefore, when teaching, one must carefully observe the listener’s capacity—are they of “sharp” (keen) or “dull” (lesser) faculties? For those with sharp faculties, one might expound upon the profound principles of “True Emptiness and Wonderful Existence”—the Middle Way of the ultimate, absolute truth—to help them grasp the true essence of the Mahayana. For those with lesser faculties, one might teach the concepts of arising and ceasing through causes and conditions, or the law of *karma* (cause and effect and its retribution), to help them understand the true essence of the Hinayana.

The Venerable Shariputra once had two disciples who, despite many years of practice, had failed to attain any significant realization. Shariputra asked the Buddha for the reason behind this.

The Buddha inquired, “What was their occupation before they renounced the worldly life to become monastics?” Shariputra replied, “One is a silversmith, and the other is a cemetery observer.”

The Buddha said, “You should instruct the monk who was a silversmith to practice *anapanasati* (counting the breaths), and instruct the monk who observes cemeteries to practice the contemplation of white bones; in this way, they may attain realization.”

Venerable Shariputra returned and provided these instructions; before long, both monks attained the fruits of the path. This is an example of tailoring teachings to suit the individual dispositions of the practitioners.

Prescribing medicine according to the ailment: Sentient beings suffer from the “illnesses” of afflictions—greed, hatred, delusion, ignorance, and so forth—amounting to as many as eighty-four thousand distinct maladies. The Buddha’s teachings are a miraculous medicine, and the one who expounds the Dharma is a physician. A physician must first diagnose the specific ailment, then administer the appropriate medicine for treatment. Just as one uses cooling remedies for “heat” (inflammatory) conditions and warming remedies for “cold” (deficient) conditions, the medicine can only be effective if it is well-suited to the illness. Thus, it is said:

“There is no ‘good’ or ‘bad’ medicine—that which cures the illness is good medicine;
There is no ‘high’ or ‘low’ Dharma—that which suits the individual’s capacity is the wondrous Dharma.”

When encountering sentient beings whose roots of goodness have matured, one should instruct them to leave the householder’s life and pursue the path of spiritual practice. For those who lack such roots, one should teach them how to cultivate them and accumulate merit. For those who have already begun to cultivate these roots, one should provide methods to further nurture and expand them. In short, once these roots have grown, they should be brought to maturity; once matured, they should lead to liberation. Therefore, by expounding the Dharma to sentient beings, one dispels their doubts, fosters faith, and enables them to attain a state of liberation that is free from all obstacles.

 

The Heavenly King “Ocean of Pure Adornment” attained a liberation wherein, simply by calling the Buddha to mind, he is enabled to behold the Buddha.

Commentary: This Heavenly King, “Ocean of Pure Adornment,” possesses a purity and splendor as vast as the ocean, and he adorns all Buddha-realms. Through the power of his *samadhi* (meditative concentration), whenever he brings the Buddha to mind, he immediately beholds the Buddha. Not only has he attained this *samadhi*—which manifests the Buddha upon one’s recollection—but he also enables other sentient beings to attain this very same Dharma-door.

Bodhisattva Mahasthamaprapta (Great Strength Bodhisattva) once said: “Whenever you think of the Buddha, you will see the Buddha; the only time you do not see the Buddha is when you fail to think of Him.” The practice of mindfulness of the Buddha can be likened to the relationship between a mother and her child: the one practicing mindfulness is the child, and the Buddha—the object of that mindfulness—is the mother. Ideally, the mother and child live together in great happiness; however, the child may lack discipline, preferring to play and wander off, leaving the mother behind to drift aimlessly without any proper pursuit. Throughout this time, the mother constantly thinks of her child—as the saying goes, “A mother worries for her child, even when the child travels a thousand miles.” She thinks of her child day after day, without ceasing; yet, the child, lost in wandering, does not think of the mother and has no intention of returning home. After many years, the child suddenly recalls the mother, stirring a deep sense of remembrance. The child thinks of the mother, and the mother thinks of the child—as their thoughts converge, a resonance of the heart and mind is triggered. Through this “responsive connection of hearts,” the child finally returns to their original home. Thus, it is said:

“If you remember the Buddha and are mindful of the Buddha,
Whether in the present or in the future,
You will certainly behold the Buddha.”

When we recite the name of Amitabha Buddha, He comes to guide us back to the Buddha-realm. At present, we are like wanderers drifting far from home, failing to realize that we should return to meet our Mother. This Heavenly King stated: “Whenever you remember the Buddha and recite the Buddha’s name, you will either behold the Buddha in the present or you will behold the Buddha in the future.” If you recite the Buddha’s name but do not see the Buddha, you might begin to harbor doubts, thinking that what the Buddhist Sutras say is not effective. However, the Buddha does not speak falsehoods; the Dharma taught by the Buddha is perfectly consummate and unimpeded. If you do not see the Buddha now, you will see Him in the future—perhaps in a subsequent lifetime. If your heart is truly sincere in reciting the Buddha’s name, you will behold the Buddha in the present, and in the future, you will attain Buddhahood.

 

The Heavenly King of Supreme Wisdom and Radiant Light has attained a liberation gate: the adornment of his body through the nature of equality, which rests upon no foundation.

Commentary: This Heavenly King of Supreme Wisdom and Radiant Light possesses the most excellent wisdom and boundless, infinite radiance, which serves to unfold great wisdom. He has attained a liberation gate characterized by the adornment of his body through the nature of equality—a nature that relies on no external support.

Since the nature of reality (dharmatā) is inherently equal, why speak of “attaining” it? It is said that the nature of reality is only fully realized as equal upon the attainment of Buddhahood; for ordinary sentient beings, one cannot speak of such equality. In the realm of sentient beings, things appear unequal—this is one way of describing the nature of phenomena. Yet, there is another perspective: even among sentient beings, this nature is equal. Why? Because the nature of reality is not diminished in the slightest within sentient beings, nor is it increased in the slightest within the Buddhas; its source is fundamentally equal. Because it is equal, it rests upon no foundation. What does it mean to rest upon no foundation? It means there is no attachment, no concept of a “self,” and no dualistic distinctions of right or wrong. Only when there is no foundation to lean upon can there be true equality; if there is a foundation, then there is no equality.

In this regard, some might say, “I believe in this teaching, but I do not believe in that one.” Yet, to “believe” is a form of attachment, and to “not believe” is also a form of attachment. Human beings are truly peculiar creatures. How so? They have a tendency to “add a head on top of a head”—creating unnecessary complications where none exist. Yesterday, someone might have wanted to eat a certain dish; today, having eaten it, they complain that it doesn’t taste good. Then they crave noodles or pastries, and by tomorrow, they might want rice instead. This illustrates how, even in the simple act of eating, one’s tastes shift and vary from day to day. Faith in the Buddhadharma follows a similar pattern. In the past, one might have believed in the practice of reciting the Buddha’s name, aspiring to attain the “Buddha-recitation Samadhi”—yet, along the way, doubt would arise: “Does such a practice truly lead to the ultimate goal?” Because of this doubt, upon death, one fails to be reborn in the Land of Ultimate Bliss. In this present life, the doubt resurfaces: “What is the point of reciting the Buddha’s name? This practice is just a deception! Only the elderly recite the Buddha’s name; I am a man of great stature—I shall not do such a thing!” You see? Having harbored doubt while practicing Buddha-recitation in a past life, one becomes even more disbelieving in this life.

Consider someone who, in a past life, dedicated themselves to Chan (Zen) meditation—coming so close to enlightenment that they were nearly there—only to succumb to a regression of spirit. They might think, “I spent an entire lifetime meditating, yet I never attained enlightenment; this path is a sham. I hear that reciting the Buddha’s name is an expedient method that leads directly to rebirth in the West—perhaps I should try that instead.” Consequently, having failed to attain enlightenment through Chan, they also fail to achieve rebirth through Buddha-recitation. It is like standing with one foot on one boat and the other foot on a different boat—wanting to head toward the south bank while simultaneously desiring to reach the north bank—only to end up stranded in the middle of the river, gaining nothing at all!

The same applies to the study of Buddhist doctrine, the monastic precepts (Vinaya), or the Esoteric tradition (Vajrayana). One might practice for a time, only to shift focus—lacking the perseverance to stay the course. Driven by a craving for novelty, one constantly changes paths, ultimately squandering all previous effort. Because one’s goals were perpetually shifting in the past, all prior progress has been lost, forcing one to begin the training all over again in this life. As a verse says:

“Everything is a test;
How will you choose to act?
Failing to see what lies before you,
You must start from the very beginning.”

That is why it is said that human beings are truly strange creatures. Some people have a tendency to crave the new and grow weary of the old—a disposition further fueled by today’s rapidly evolving, technologically advanced world, which constantly entices the mind. If one’s willpower is not firm, one may easily become swayed by external circumstances, ultimately losing one’s commitment to the spiritual path. Those who wish to practice the virtue of generosity—yet remain attached to wealth—should realize that money is merely an external possession; one brings nothing into this world at birth, and one takes nothing away at death. Only the *karma* one has accumulated follows the soul. It is my hope that the wealthy will engage in endeavors that benefit all sentient beings—such as establishing schools, hospitals, orphanages, and homes for the elderly—thereby directly alleviating the suffering of others. Such actions generate immeasurable merit!

 

The Heavenly King “Banner of Unimpeded Wisdom” has attained a gateway to liberation; he possesses a clear understanding of all worldly phenomena and, in a single thought, establishes an inconceivable ocean of adornments.

Commentary: This Heavenly King, “Banner of Unimpeded Wisdom,” possesses both absolute freedom and profound wisdom. To be truly free means to be devoid of any attachment to a “self” or to “phenomena.” When there is no attachment to a self, the characteristic of a “self” is seen as empty; when there is no attachment to phenomena, the characteristics of phenomena are likewise empty. Only when both attachments—to the self and to phenomena—are absent can one truly attain freedom. If one remains attached to a self, the “self” persists, and true freedom cannot be realized. Similarly, if one remains attached to phenomena, freedom remains unattainable. Those who cling to a “self” often believe themselves to be the foremost—the greatest, the highest, and the most noble—expecting others to revere, believe in, and bow to them. By placing the “self” above all else, they create an ego that looms ten thousand times larger than Mount Sumeru.

Such a mindset precludes the possibility of true freedom. The same applies to those who cling to “phenomena”—believing their particular doctrine or teaching to be the absolute best, the rarest, the most precious, and the most inconceivably subtle and profound—a treasure nearly impossible to encounter. Day and night, without a moment’s rest, they become consumed by deluded thoughts regarding these phenomena, even carrying such fixations into their dreams. Thus, those who harbor attachments to either the self or to phenomena cannot attain true freedom. The term “wisdom” is used in Buddhism in contrast to “delusion” (or ignorance). What is delusion? It refers to a state of ignorance—not only in terms of a lack of psychological or mental soundness, but often manifesting in a lack of physical well-being as well.

There are also those who wish to attain enlightenment and become Buddhas without ever practicing the Way or engaging in meditation. They are like individuals who hope to earn a doctorate without diligent study, or who expect a harvest without ever having planted a seed. In short, they seek to achieve great results without putting in the necessary effort. That is the talk of a fool dreaming.

A person of wisdom knows that if one wishes to attain Buddhahood, one must first engage in spiritual practice. Just as one who aspires to be a doctor must study diligently, and one who desires a harvest of grain must work hard to cultivate the land, one must act in accordance with the requirements of any given goal—rather than indulging in fantasies about the impossible. By remaining firmly grounded in reality, following established principles, and avoiding careless or sloppy conduct, a person with such a mindset will succeed in whatever they undertake.

Therefore, a wise person does not engage in foolish actions, and a foolish person is incapable of acting with wisdom. The foolish do not believe in the law of cause and effect, whereas the wise have deep faith in it. Thus, it is said of this Heavenly King that his wisdom adorns the Buddha-realm, much like a precious banner.

Possessing great wisdom, this Heavenly King has a clear understanding of all worldly phenomena; and through this understanding of the worldly, he also fully comprehends the supramundane—that which transcends the world. As the Sixth Patriarch, Great Master Huineng, once said:

“The Buddhadharma exists within this world;
Enlightenment is not to be sought apart from the world.
To forsake the world in search of Bodhi (enlightenment)
Is like searching for the horns of a rabbit.”

Within a single thought, this Heavenly King establishes an inconceivable ocean of adornments—adorning the Buddha-realm, the realm of Bodhisattvas, the realm of Pratyekabuddhas (those who attain enlightenment by contemplating the law of dependent origination), the realm of Śrāvakas (disciples), and the realms of all sentient beings. He has attained this gateway to liberation known as the “ocean of adornments.”

 

The Heavenly King “Joy in Serenity” attained a gateway to liberation: the inconceivable, unimpeded gateway to liberation. Within a single pore, he can manifest inconceivable Buddha-realms without any obstruction.

Commentary: This Heavenly King, “Joy in Serenity,” delights in stillness. The Dharma-door he attained is the inconceivable, unimpeded gateway to liberation. He is able to manifest inconceivable Buddha-realms within a single pore—a state described as “manifesting the vast within the minute.” Within one pore, immeasurable Buddha-realms appear; within these realms, Buddhas teach and transform sentient beings, who in turn practice the path, attain Buddhahood, and go on to teach others. This is the phenomenon of “manifesting the vast within the minute,” yet the minute does not contain the vast, nor does the vast contain the minute. It is by no means the case that the Buddha-realms appearing within a pore are somehow shrunk down, nor that the pore itself has expanded. The pore does not grow larger, and the Buddha-realms do not shrink; rather, they mutually encompass one another—a state known as “mutual, unimpeded interpenetration.”

For us ordinary beings, our reality is like a small room that cannot accommodate many people. In the realm of the Buddha, however, the small can contain the vast, and the vast can enter into the small. Thus, it is said:

“The vast manifests within the minute; the minute manifests within the vast.”

Consider a mirror about a meter in size: when it reflects a distant scene, that vast scene appears within the mirror—this is the vast manifesting within the minute. Conversely, when one views the mirror from a great distance, the scene appears within it—this is the minute manifesting within the vast. The mirror does not grow larger, nor does the scene shrink; yet, both states can be manifested. The Heavenly King “Universal Wisdom-Eye” attains the liberation gate of entering the universal portal to observe the Dharma-realm.

 

The Heavenly King Universal Wisdom-Eye attained a liberation gate: entering the universal portal to observe the Dharma-realm.

Commentary: This Heavenly King, Universal Wisdom-Eye, possesses an eye of great wisdom that observes everywhere. How did he acquire this wisdom-eye? Through the Sutras. Studying and learning from the Sutras is the path to unlocking wisdom. The *Lotus Sutra* is a Sutra for attaining Buddhahood; the *Avatamsaka Sutra* (Flower Adornment Sutra) is a Sutra for unlocking wisdom—it is also a Sutra for attaining Buddhahood, encompassing both aspects.

Unlocking wisdom signifies the perfection of wisdom, while attaining Buddhahood signifies the perfection of blessings (merit). When both blessings and wisdom are fully perfected, one gains the eye of wisdom. Thus, the *Avatamsaka Sutra* is described as being perfect and complete in every respect.

It is also said that this Heavenly King possesses eyes within every pore of his entire body—not just one eye, but an immeasurable, boundless number of eyes—capable of observing the ten Dharma-realms. Although there are countless eyes, they do not obstruct one another. This Heavenly King can observe the nature of the Dharma-realm and can also enter into the minds of sentient beings. How vast is the Dharma-realm? It is boundlessly vast, yet it does not extend beyond a single thought. Although the Dharma-realm is vast, it is manifested and adorned through the presence of a single thought. Therefore, this Heavenly King attained this liberation gate: entering the universal portal to observe the Dharma-realm.

 

The Heavenly King “Wisdom-Gathering Radiance” attained a liberation gate through which, for the sake of all sentient beings throughout boundless eons, he manifests infinite bodies.

Commentary: This Heavenly King, “Wisdom-Gathering Radiance,” delights in gathering his wisdom inward. He constantly engages in introspection—seeking truth within himself rather than looking outward. The method he practices involves liberating all sentient beings by manifesting various forms; he appears before them to provide teachings, never abandoning a single being. For those with whom he shares a karmic connection, he inspires the aspiration for Bodhi (enlightenment). Throughout countless eons, he has tirelessly dedicated himself to teaching and transforming sentient beings. This is the liberation gate he has attained.

 

The Heavenly King “Wisdom-Seeds of Radiant Light” attained a liberation gate that allows him to contemplate all worldly realms and enter into an inconceivable Dharma.

Commentary: This Heavenly King, “Wisdom-Seeds of Radiant Light,” is adept at cultivating his own wisdom. He consistently studies the *Great Prajna Sutra* (Great Wisdom Sutra), planting the seeds of Prajna-wisdom. When the conditions ripen, this wisdom blossoms and radiates a brilliant light. He has attained a method by which he contemplates all worldly realms, perceiving them all as inconceivable.

This Dharma encompasses both the worldly and the supramundane (transcendental). The supramundane does not exist apart from the worldly; it is not something to be found only by abandoning the worldly realm. Consider a hand: both the palm and the back are part of the same hand—yet the palm can grasp objects, while the back cannot. The relationship between the worldly and the supramundane is much the same. Turn it one way, and it is the supramundane; turn it the other, and it is the worldly. Thus, the transition is as simple as turning one’s hand over. Indeed, the Buddha-Dharma is as accessible as the turning of a hand. When understood correctly, things become “supramundane” (transcendent) teachings; when misunderstood, they remain “mundane” (worldly) teachings. Do not “add a head on top of a head”—that is, do not go searching for some separate, external “transcendent” teaching. Rather, by letting go while within the realm of worldly phenomena, one attains the transcendent; by remaining unattached, one realizes the supramundane. This Heavenly King understands this principle and has attained this particular “gate of liberation.”

 

The Heavenly King of Stainless, Serene Light has attained this gate of liberation and reveals the essential path of transcendence to all sentient beings.

Commentary: This Heavenly King of Stainless, Serene Light possesses a wisdom that is luminous, stainless, and pure. “Stainless” means being free from any defiling elements. What are these defiling elements? Simply put, they refer to romantic or sexual desire between men and women. As long as such defilements exist, one cannot attain a state of luminous serenity; therefore, Buddhism advocates for the practice of severing desire and eliminating attachment. Attachment is the root of birth and death—if attachment is not severed, one remains forever trapped in the cycle of birth and death. An ancient sage once remarked: “A defiled mind arises easily, while pure virtue is difficult to cultivate.” In other words, it is easy for a tainted state of mind to emerge, but difficult to attain a state of pure, virtuous character.

This Heavenly King is free from any defiled thoughts, and thus has attained the true, luminous wisdom of serenity. Having attained this stainless, serene light, he—without a shred of selfishness—imparts the essential path of transcendence that he has realized to the sentient beings of this world.

What is this “essential path of transcendence”? In other words, one must use the sharp sword of wisdom to sever all the “demons” of attachment and affection—the demons of afflictions, greed, hatred, delusion, arrogance, ignorance, and clinging. These are the essential methods for transcending the mundane world. Only by mastering these essential, world-transcending methods can one escape the cycle of the world and attain liberation. This Heavenly King has attained the gateway to liberation through these essential, world-transcending methods.

 

The Heavenly King of Vast, Pure Light attains a liberation gate through which he observes all sentient beings capable of being transformed, guiding them to enter the Buddhadharma.

Commentary: This “Heavenly King of Vast, Pure Light” possesses a pure radiance that is boundless and limitless. “Pure” signifies the absence of defilements and ignorance. Having attained a meditative state (samadhi) of observation, he discerns which sentient beings have sufficiently ripened conditions to be guided toward the Dharma, while recognizing those whose conditions are not yet mature—for whom he must simply wait.

For sentient beings to develop faith in the Buddha, specific karmic conditions are required. When these conditions mature, individuals naturally come to believe in, make offerings to, revere, and protect the Three Jewels (the Buddha, the Dharma, and the Sangha), eventually taking refuge in them. Conversely, if these conditions have not yet ripened, one might remain in the very presence of the Buddha without ever giving rise to faith. Faith in the Buddha is never coerced, nor is it induced through material enticements, personal romantic interests, or political affiliations. The objective of Buddhism is entirely focused on saving the world and its people—awakening them, encouraging them to abandon evil and pursue goodness, and guiding them to “turn back and reach the shore” (i.e., to find liberation). Those who become followers do so out of genuine admiration for the Buddha and the state of perfect, unimpeded liberation; they take refuge in the Three Jewels of their own volition, without the slightest trace of compulsion. Devotees who take refuge in Buddhism seek spiritual peace and liberation, not material indulgence.

 

At that time, the Heavenly King “Banner of Light Who Delights in the Dharma,” relying upon the majestic power of the Buddha, surveyed all the heavenly beings in the heavens of “Limited Light,” “Boundless Light,” and “Abundant Fruit,” and spoke the following verse.

Commentary: At that moment, the Heavenly King “Banner of Light Who Delights in the Dharma”—a deity of the Fourth Dhyana (Fourth Meditation Heaven) within the Form Realm—relying on the great, majestic power of the Buddhas, surveyed all the heavenly beings in the realms of “Limited Light,” “Boundless Light,” and “Abundant Fruit.” He then recited the verse below to praise the Buddha’s virtues, helping sentient beings to develop deep faith and a clear understanding of this truth.

The Fourth Dhyana heaven is known as the “Stage of Purity through Equanimity and Mindfulness.” In this realm, there is no joy or pleasure; there exists only an indescribable, equanimous state of feeling. This realm is subdivided into three levels:

1. The Heaven of Limited Light (also called the “Heaven of Merit-Born”): Beings in this realm no longer experience joy or pleasure; only the spirit remains.
2. The Heaven of Boundless Light (also called the “Heaven of Merit and Longevity”): This is so named because the blessings in this realm are the most desirable. Beings here have relinquished joy and pleasure, having cultivated the merit and virtue required to ascend to this heavenly state.
3. The Heaven of Abundant Fruit: Beings in this realm diligently practice meditation. Those who practice “tainted” (mundane/conditioned) meditation are reborn in the Heaven of No-Thought (associated with certain non-Buddhist paths), while those who practice “untainted” (transcendental/unconditioned) meditation are reborn in the “Five Non-Returning” Heavens (the abodes of Arhats and Bodhisattvas).

 

The realm of the Buddhas is inconceivable;
It cannot be fathomed by any sentient being.
The Buddha inspires their minds to develop faith and understanding,
Awakening a vast, boundless aspiration.

Commentary: “The realm of the Buddhas is inconceivable.” To be “inconceivable” means that, in truth, there is no “realm” at all. Originally, there is neither more nor less, neither large nor small—so what “realm” could there be? To speak of a “realm” implies an attachment to characteristics; therefore, to say it is “inconceivable” is to say that no such distinct realm exists.

The state in which all phenomena are devoid of inherent characteristics—this is the realm of the Buddhas. What does it mean for all phenomena to be without characteristics? This realm is beyond the reach of all beings—from the Bodhisattvas down to the sentient beings in the hell realms, across all nine realms of existence; none can comprehend it. Only a Buddha can know it. As stated in this Sutra:

“If one wishes to know the realm of the Buddhas,
One must purify one’s mind until it is like empty space.”

In other words, if you wish to understand the Buddha’s realm, you must first sweep away the “refuse” within your own mind. Once the mind is pure—free from all discriminations and vast like empty space—only then can you perceive the realm of the Buddhas.

What is the realm of the Buddhas? It is empty space—yet even the concept of “emptiness” itself is absent. This is the realm of the Buddhas.

“It cannot be fathomed by any sentient being.” The profound truth that all phenomena are devoid of inherent characteristics is something that sentient beings cannot probe, comprehend, penetrate, or fully grasp; thus, it is said to be unfathomable to all sentient beings.

“The Buddha inspires their minds to develop faith and understanding.” The Buddha guides all sentient beings to cultivate faith and understanding. The study of the Buddhadharma consists of four stages: faith, understanding, practice, and realization. First, one must have faith. One must believe in the teachings expounded by the Buddha, and trust that the Tripitaka—the twelve divisions of the Buddhist canon—contains the ultimate truth. Once faith is established, one may proceed to study Buddhist philosophy; upon gaining a deep understanding, one then practices according to the Buddha’s instructions, gradually attaining the fruits of the path.

“A joy as vast and boundless as the infinite.” The Buddha finds His joy in the well-being of sentient beings—a joy so all-encompassing that it is truly vast and without end. This is a verse in which the Heavenly King “Banner of Light of Delightful Dharma” (Khả Ái Lạc Pháp Quang Minh Tràng Thiên Vương) offers praise to the Buddhas.

 

“If there are sentient beings capable of receiving the Buddha’s Dharma,
The Buddha, through His majestic spiritual power, opens the path for them,
Enabling them to constantly behold the Buddha’s presence.”
The Heavenly King “Ocean of Adornments” perceived this gateway.

Commentary: “If there are sentient beings capable of receiving the Buddha’s Dharma”—this refers to beings who possess the capacity to accept and embrace the Buddha’s teachings.

“The Buddha, through His majestic spiritual power, opens the path for them.” The Buddha employs His great, awe-inspiring spiritual power to bestow blessings upon these beings, guiding them forward, step by step, along the path of the Buddhadharma. Utilizing skillful, expedient means, the Buddha leads sentient beings onto the great Bodhi path. If one method does not succeed, He employs another, continuing until they are finally able to receive the teachings. He enables sentient beings to transform ignorance into wisdom, and wisdom into enlightenment. Enlightenment regarding what? The realization that worldly phenomena are characterized by suffering, while supramundane (transcendent) phenomena are characterized by bliss—thus, by transcending suffering, one attains true happiness. This is what is meant by “opening the path.” “Enabling one to constantly behold the Buddha’s presence.” This means allowing sentient beings to see the Buddha at all times—not only with their eyes open, perceiving the Buddha’s true physical form, but also with their eyes closed, beholding the Buddha’s radiant, golden form. In short, the Buddha is always seen right before one’s eyes, continuously expounding the Dharma for their sake.

“The Heavenly King ‘Ocean of Purity and Adornment’ perceives this gateway.” This is the realm perceived by the Heavenly King known as the “Ocean of Purity and Adornment.”

The majestic, supernatural power of the Buddha is inconceivable—far beyond the grasp of ordinary beings like us. That is precisely why we remain ordinary beings, unable to fully comprehend the Buddha’s realm. Yet, the Buddha understands the minds of all sentient beings; He knows whatever thoughts arise within them. As the *Diamond Sutra* states:

“Whatever states of mind may arise in all sentient beings,
the Tathagata knows them all and sees them all.”

This means that, regardless of the countless types of thoughts that may occur within any sentient being, the Buddha is fully aware of them. He knows exactly what you are thinking, what you desire, and what you find repulsive—the Buddha perceives it all with perfect clarity.

 

The nature of all phenomena has no place to rest;
The Buddha’s appearance in the world is likewise.
Throughout all realms, there is no point of reliance;
This truth can be discerned by Supreme Wisdom.

Commentary:  “The nature of all phenomena has no place to rest.” The nature of all phenomena is inherently empty—it has no basis or origin. Because it is empty, it requires no support; there is nowhere for it to lean or rely upon.

“The Buddha’s appearance in the world is likewise.” The Buddha’s manifestation in the world mirrors this nature of phenomena: it is empty. Empty of what? Empty of any inherent, independent existence. If there were no such thing as “existence,” how could there be “non-existence”?

“Throughout all realms, there is no point of reliance.” Within all the various realms of existence, there is no place to anchor or rely. The Buddha is empty—empty of all realms, and not dependent upon any of them. The Buddha is without characteristics (*nimitta*); in teaching sentient beings, He transcends the notions of a self, a person, a living being, or a lifespan. To be bound by these four notions is to be a sentient being; to be free from them is to be a Buddha. Thus, the Buddha teaches sentient beings to dismantle these four notions—to cease clinging to them—so that they may attain enlightenment.

“This truth can be discerned by Supreme Wisdom.” This profound principle—this specific realm—is perceived and understood by the Heavenly King known as “Radiant Light of Supreme Wisdom.”

 

According to the desires within the minds of sentient beings,
The Buddha, through His supernatural powers, manifests accordingly.
These diverse manifestations are beyond all conception;
The Heavenly King “Banner of Wisdom” understands this gateway to liberation.

Commentary: “According to the inclinations and preferences of sentient beings.” One must accommodate the minds of sentient beings and align with their preferences; whatever they may desire or seek, one should help them fulfill those wishes.

The Ten Great Vows of Bodhisattva Samantabhadra are rooted in the inclinations of the minds of sentient beings. These Ten Great Vows are:

1. To pay homage to all Buddhas.
2. To praise the Tathagatas.
3. To make extensive offerings.
4. To repent of karmic obstacles.
5. To rejoice in the merits of others.
6. To request the turning of the Wheel of Dharma.
7. To request the Buddhas to remain in the world.
8. To always learn from the Buddhas.
9. To always accord with sentient beings.
10. To dedicate all merits universally.

Paying Homage to the Buddhas: There are seven types of homage:
a. Homage out of arrogance.
b. Homage for the sake of seeking fame.
c. Homage out of reverence.
d. Homage in a state of non-attachment to characteristics (formlessness).
e. Homage through the activation of function (in accord with skillful means).
f. Homage through inward contemplation.
g. Homage in accordance with the true nature of reality (the ultimate reality).

When this chapter is discussed, these will be explained in detail. Among the various forms of homage, there is what is called “homage born of arrogance.” This occurs when one prostrates without any internal visualization—without contemplating that one is paying homage to the Buddhas, the Dharma, and the Sangha of the ten directions. The body lacks true reverence; the act is merely a superficial performance—careless, insincere, and devoid of solemnity.

How, then, should one pay homage? One should do so with both body and mind filled with reverence. Internally, one should visualize oneself prostrating before the Buddhas, the Dharma, and the Sangha. The physical posture of the prostration should be natural, with the five limbs (the head, two arms, and two legs) touching the ground; only in this way can one attain merit.

Praising the Tathagatas: This means extolling the virtues and merits of the Tathagatas of the ten directions—sharing with all sentient beings how magnificent and adorned these virtues truly are. By praising and lauding the benefits of the Tathagatas, one eliminates the karmic obstacles related to improper speech and attains unimpeded eloquence.

Extensively practicing offerings: This entails making constant offerings to the Three Jewels. Offering material goods cultivates blessings, while offering the Dharma cultivates wisdom. Only when both blessings and wisdom are complete can one attain true merit.

Repenting karmic obstacles: This involves fully disclosing one’s own transgressions; thus, it is said:

“Though sins may tower to the heavens, they vanish upon sincere repentance.”

One must genuinely repent for the wrongs committed in the past to find a path to salvation. This provides sentient beings with the opportunity to correct their mistakes and become new individuals. As the ancients said:

“Unless one is a Sage or a Saint,
Who is free from fault?
To recognize one’s faults and amend them—
What greater goodness could there be?”

Rejoicing in the merits of others: This means joyfully appreciating all virtuous deeds and wholesome merits. We should rejoice when the Buddha teaches the Dharma to liberate sentient beings—a task He undertook tirelessly. We should also rejoice in the Buddha’s willingness to sacrifice His own body for the sake of the Dharma, as well as in the merits attained by Bodhisattvas, Pratyekabuddhas, Sravakas, and others.

Requesting the turning of the Dharma wheel: This refers to sentient beings inviting the Buddha to expound the wondrous Dharma. After the Buddha has entered Nirvana, sentient beings should invite great virtuous teachers and eminent Dharma masters to turn the wheel of the Dharma, thereby continuing the “wisdom-life” of the Buddha.

Requesting the Buddhas to remain in the world: This means beseeching the Buddhas of the ten directions, the great Bodhisattvas, the great Arhats, and the great virtuous spiritual teachers not to enter Nirvana, but rather to remain in the world for the benefit and happiness of all sentient beings.

Constantly learning from the Buddhas: This means continually emulating the conduct of the Buddhas. Every gesture and action of a Buddha serves as a model; one must learn not only from the Buddhas’ verbal teachings but also from their dignified deportment and conduct. The verbal teachings are the Sutras, while the conduct is embodied in the precepts (Vinaya).

Always accommodating sentient beings: This means adapting to the individual capacities and dispositions of sentient beings, enabling them to attain benefits and achieve accomplishments. It involves making offerings to sentient beings to bring them joy—treating those who could be seen as one’s parents with reverence, and regarding all sentient beings with the same respect one would accord to the Buddhas themselves.

Universally dedicating merit: This means directing all the wholesome roots and merits one has cultivated toward the benefit of all sentient beings, without seeking any personal gain. At the conclusion of any Dharma assembly, a dedication of merit (*parinama*) must be performed. Thus, it is said: “May the merit and virtue accrued from this be dedicated to all; may all disciples and sentient beings together attain the Buddha Way.”

“The Buddha employs supernatural power to manifest.” Whatever sentient beings desire in their hearts, they are granted according to their wishes. Out of great loving-kindness and great compassion, the Buddha uses His supernatural powers to ensure that all sentient beings see their aspirations fulfilled, never leaving them disappointed. In short, whenever a legitimate request is made, the Buddha will surely respond. Whatever sentient beings seek, the Buddha manifests accordingly.

“All such variations are inconceivable.” The minds of sentient beings are never the same. Some possess faith in the Buddha-Dharma, while others lack it; some remain skeptical or hesitant. Some, upon hearing the Sutras, perceive the underlying truth and develop faith, leading them to study the Buddha-Dharma. Others hear the Sutras as if the wind were blowing past their ears—nothing remains, and everything is promptly forgotten. Some, while listening to the Sutras, drift into idle fantasies—perhaps imagining a journey to the moon. Others develop attachments, drawing lines between “self” and “others,” or categorizing Sutras by their historical origins—such as those from the Jin or Tang dynasties—all of which are manifestations of a discriminating mind. Because individuals harbor such diverse thoughts and perspectives, it is said that all these variations are truly inconceivable.

“This gateway to liberation is known to Wisdom-Banner.” Amidst such a vast array of different realms—which are otherwise impossible to fathom—the Heavenly King known as “Wisdom-Banner” (*Jnana-dhvaja*) has attained this specific gateway to liberation.

 

All the realms and lands of the past
Are manifested within a single pore;
Such is the great supernatural power of the Buddhas,
As expounded by the One Who Delights in Serenity.

Commentary: “All the realms and lands of the past”—the past has no true existence, nor do the present or the future; this is the principle taught in the *Diamond Sutra*. The text states:

“The three minds cannot be grasped;
The mind of the past cannot be grasped,
The mind of the present cannot be grasped,
The mind of the future cannot be grasped.”

Why is it said that the mind of the past cannot be grasped? Because the past has already transpired—it is gone and no longer exists; thus, it is said: “The mind of the past cannot be grasped.”

Why is it said that the mind of the present cannot be grasped? Because the present does not stand still; the moment one speaks of “the present,” that moment has already passed. Time cannot remain fixed or motionless; thus, it is said: “The mind of the present cannot be grasped.”

Why is it said that the mind of the future cannot be grasped? Because the future has yet to arrive; since it has not yet come, it cannot be grasped. Thus, it is said: “The mind of the future cannot be grasped.”

Therefore, it is said:
“If the three minds are not understood, even water is hard to digest;
If the five contemplations are clearly grasped, even gold can be digested.”

In other words: If one remains attached to the minds of the past, present, or future, then even a simple cup of tea offered by a donor cannot be properly “digested” (or assimilated/accepted); it would be impossible to truly consume it. However, if one understands the principle of the “five contemplations,” then even gold can be digested. What are the “Five Contemplations”? When partaking in a formal monastic meal (*guodaotang*), one must reflect upon these five points:

1. Consider how much effort went into this food and where it came from.
2. Reflect on whether one’s own virtue is sufficient to merit receiving these offerings.
3. Guard against the mind giving rise to transgressions, with greed being the root.
4. View food as an effective medicine to treat the ailment of emaciation and physical decline.
5. Consume this meal solely for the purpose of attaining the Way (enlightenment).

Monastics must contemplate these five points before accepting any offerings of food.

“All are manifested within a single pore.” Although the Buddha-realms of the past are infinite and boundless, they can all manifest within a single pore. Someone might say, “I do not believe this principle.” Naturally, you do not believe it—because you are an ordinary, unenlightened being. If you were to believe it, you would already have insight into the realm of the Buddhas. Even when encountering the true Buddhadharma and hearing its authentic principles, you still do not believe—this is because your wholesome roots are insufficient. Why is there such disbelief? Because your karmic obstructions are too heavy, too deep! That is why you cannot accept that the Buddhadharma is a potent medicine capable of saving the world and its people.

The Demon King desires that sentient beings not believe in the Buddhadharma. Why? Because if beings believe, his own retinue diminishes. Consequently, the Demon King dispatches his demonic minions to undermine the Buddhadharma; when they see a practitioner nearing attainment, they arrive to either entice or threaten them. If a practitioner’s power of concentration (*samadhi*) is insufficient, they may easily fall into a state of “deviant possession”—becoming controlled by these forces. Therefore, those who cultivate the Way must be vigilant and cautious. Regardless of what phenomena may arise—whether they appear “good” or “bad”—do not become attached to them; keep your fundamental mind unmoved. At such moments, one must single-mindedly recite the name of the Buddha. As you continue to recite, the true nature of these phenomena will become increasingly bright and clear. If it is a false state, the more you contemplate it, the darker and murkier it becomes. This is a method for distinguishing between the genuine and the illusory.

This wondrous, inconceivable state is something you cannot fathom. Only when one attains the “five eyes” and “six supernatural powers” will one realize that such phenomena are entirely ordinary—there is nothing strange about them at all. Consider this: twenty years ago, if someone had claimed that humans could reach the moon or travel there in the future, you would have dismissed it as a mere fairy tale. Yet, now that it has been achieved, everyone accepts it as fact. The manifestation of the realms of all Buddhas within a single pore follows this same principle.

“This is the supernatural power of the Buddhas.” It is only through the great, miraculous powers possessed by the Buddhas of the ten directions that such a state can be manifested.

Buddhism takes the *Dharmadhatu* (the realm of reality/the totality of existence) as its fundamental nature; no one can ever step outside of it. All other religions are encompassed within Buddhism. The *Avatamsaka Sutra* (Flower Adornment Sutra), in particular, is uniquely profound in that it takes the *Dharmadhatu* as its central theme, focusing specifically on the principle of the unimpeded interpenetration of phenomena and underlying truth within that realm.

“The Heavenly King ‘Delighting in Tranquility’ is able to expound upon this.” The supernatural power of the Buddhas permeates the entire expanse of space and the totality of the *Dharmadhatu*. It is this Heavenly King—”Delighting in Tranquility”—who is capable of articulating these profound principles.

 

An infinite ocean of all Dharma-doors,
Converge within a single Dharma-door in the place of enlightenment;
Such is the nature of the Dharma as proclaimed by the Buddha,
Which the Eye of Wisdom can discern as a skillful means.

Commentary: “An infinite ocean of all Dharma-doors”: This refers to the eighty-four thousand Dharma-doors. Within each of these, there are yet another eighty-four thousand—boundless, infinite, and layer upon layer without end—hence the term “an infinite ocean of all Dharma-doors.”

“Converge within a single Dharma-door in the place of enlightenment”: Though the Dharma-doors are too numerous to express, they are here integrated into one. Countless Dharma-doors are subsumed into a single one, and that single one unfolds into countless others; thus, they are said to converge within a single Dharma-door in the place of enlightenment.

“Such is the nature of the Dharma as proclaimed by the Buddha”: In this Dharma, the one is the many, and the many are the one. The one and the many are infinite, yet they exist without obstruction; this is the nature of the Dharma as taught by Shakyamuni Buddha.

“Which the Eye of Wisdom can discern as a skillful means”: The Heavenly King “Universal Eye of Wisdom” attained a liberation—an infinite ocean of *samadhis*—which allows him to clearly perceive this skillful means.

 

Throughout all the lands in the ten directions,
The Dharma is proclaimed within each one;
Yet the Buddha’s body neither comes nor goes—
Such is the realm of “Joyful Wisdom’s Perfection.”

Commentary: “All the realms in the ten directions.” The world is not limited to the Saha world alone; there are worlds in the ten directions, with each direction containing countless, boundless worlds. Thus, there are this world, that world, and an infinite number of worlds—this realm, that realm, and an infinite number of realms.

“In all of them, [He] expounds the Dharma.” Within all the realms of the Buddhas of the ten directions, Shakyamuni Buddha is present in each one, expounding the Dharma and transforming living beings.

“The Buddha’s body neither comes nor goes.” In each of these worlds, a Buddha is expounding the *Avatamsaka Sutra* (The Great Means Expansive Buddha Flower Adornment Sutra). Does the Buddha’s body travel to each of these worlds? No, it does not; for the Buddha’s body neither comes nor goes. As the *Diamond Sutra* states:

“The Tathagata—
He comes from nowhere,
And goes nowhere;
Therefore, He is called the Tathagata.”

This means:
The Tathagata—
He does not come from anywhere,
Nor does He go anywhere;
Hence, He is termed the Tathagata.

“This is the realm of the Heavenly King ‘Joy in Perfect Wisdom’.” This is a realm perceived by the Heavenly King known as “Joy in Perfect Wisdom” (*Priya-prajña-sampurna*); it is truly inconceivable. Those who do not understand the Buddhadharma might dismiss the *Avatamsaka Sutra* as a collection of grand falsehoods. In reality, the principles presented in this Sutra are the absolute, ultimate truth. It is simply that we, as ordinary beings, have not yet attained this level of realization, and therefore, we cannot comprehend such a realm.

 

The Buddha perceives worldly phenomena as mere images or shadows,
Entering into realms of profound, unfathomable obscurity;
He proclaims that the nature of all phenomena is eternally quiescent,
A truth perceived by the Heavenly King “Virtuous Seed of Contemplation.”

Commentary: “The Buddha perceives worldly phenomena as mere images or shadows.” The Buddha observes the phenomena of the world as being like reflections or shadows—impermanent and unreal. As stated in the *Diamond Sutra*:

“All conditioned phenomena
Are like dreams, illusions, bubbles, and shadows;
Like dew, and like lightning—
Thus should one contemplate them.”

“Entering into realms of profound, unfathomable obscurity.” Since worldly phenomena are impermanent, unreal, and illusory, the Buddha—in order to propagate the Dharma—enters into realms of profound, inconceivable darkness.

“He proclaims that the nature of all phenomena is eternally quiescent.” The Buddha teaches that the nature of all phenomena is characterized by absolute stillness—a state that transcends verbal expression. It is, in essence, beyond the reach of language; this is the quiescent nature of all phenomena.

“A truth perceived by the Heavenly King ‘Virtuous Seed of Contemplation’.” The Heavenly King known as “Virtuous Seed of Contemplation” perceives this realm and comprehends this Dharma-gate.

 

The Buddha possesses a perfect, clear understanding of all realms,
And, according to the faculties of sentient beings, He rains down the Dharma;
He reveals the inconceivable path to transcendence—the gateway to liberation—
A truth into which the Heavenly King “Quiescent Stillness” has gained insight.

Commentary: “The Buddha possesses a perfect, clear understanding of all realms.” There is nothing the Buddha does not know, nothing He cannot accomplish, no place He cannot reach, and nothing that remains beyond His understanding. The Buddha clearly perceives all realms of existence, as well as the distinct faculties and dispositions of all sentient beings. “The rain of the Dharma falls according to the dispositions of sentient beings.” The capacities of sentient beings are like plants and vegetation: those with large roots absorb a greater amount of rainwater, while those with small roots absorb less. Sentient beings are much the same; those with deep and abundant virtuous roots receive a greater share of the Buddha’s Dharma-rain, while those with shallow virtuous roots receive a smaller portion.

“The exposition of the supramundane Dharma is beyond conception.” This refers to the revelation of an inconceivable, wondrous teaching—the most vital of all supramundane Dharma-gates.

“This gate was realized by the Deva of Tranquility.” The Deva King of Stainless, Tranquil Radiance attained an understanding of this realm.

 

The World-Honored One, with great loving-kindness and compassion,
Appears in the world to benefit all sentient beings.
He showers down the rain of Dharma, nourishing all alike;
The Heaven of Pure Light is able to expound upon this.

Commentary: “The World-Honored One, with great loving-kindness and compassion”—The Buddha is the Most Honored One; He constantly employs a heart of great loving-kindness and compassion to teach and transform sentient beings. Regardless of the mistakes or transgressions a being may have committed, the Buddha forgives them all—hence, it is said that the World-Honored One always acts with great loving-kindness and compassion.

“Appears in the world to benefit all sentient beings”—It is for the sake of benefiting all sentient beings that the Buddha manifests in this world, displaying the eight phases of attaining enlightenment within the Saha world.

“He showers down the rain of Dharma, nourishing all alike”—The Buddha is perfectly impartial, harboring no notions of discrimination regarding social class, race, or nationality. When He expounds the Dharma, all sentient beings derive benefit. Bodhisattvas gain the benefits appropriate to Bodhisattvas, while Arhats gain the benefits appropriate to Arhats. Those who practice the Mahayana path receive Mahayana benefits, while those who practice the Hinayana path receive Hinayana benefits—each gains benefits according to their own capacity. It is much like using vessels to hold water: a larger vessel holds more, while a smaller vessel holds less.

“The Heaven of Pure Light is able to expound upon this”—The Heavenly King of the Heaven of Vast, Pure Light is able to articulate this realm.

The above consists of ten verses spoken by ten Heavenly Kings from the Heaven of Vast Fruit (Brhatphala)—a realm within the Fourth Dhyana heaven of the Form Realm—offered in praise of the Buddha’s virtues.

 

Furthermore, the Heavenly King of Pure Wisdom and Renown attained a liberation gate consisting of a thorough understanding of the methods and paths to liberation for all sentient beings.

Commentary: The meaning was not fully covered previously; it is now elaborated upon further so that everyone may gain a clearer and deeper understanding.

The Heavenly King of Pure Wisdom and Renown belongs to the Heaven of Universal Purity (Subhakrtsna)—the third heaven of the Form Realm (the ninth heaven within the Form Realm). Possessing pure wisdom, he is highly renowned among the Heavenly Kings and is revered by all as a leader and guide. He has realized a *samadhi* (meditative concentration) known as “Thoroughly Understanding the Paths to Liberation for All Sentient Beings.” He possesses a clear comprehension of the sentient beings across the nine realms of existence. Bodhisattvas are beings with a “great path” (great-vehicle) aspiration; *Pratyekabuddhas* (Self-Enlightened Ones) are beings with a “middle path” aspiration; and *Sravakas* (Hearers/Disciples) are beings with a “small path” (lesser-vehicle) aspiration. The heavenly realm, the human realm, and the realm of *asuras* constitute the three “wholesome paths,” while the realms of animals, hungry ghosts, and hell-beings constitute the three “evil paths.” These comprise the nine realms of existence, with each realm governed by its own specific causes and effects.

Just as planting melons yields melons and planting beans yields beans—sowing wholesome causes leads to favorable results, while sowing unwholesome causes leads to unfavorable ones. As stated in this Sutra:

“If one wishes to fully comprehend
All Buddhas of the three periods of time,
One should contemplate the nature of the Dharma-realm:
Everything is created by the mind.”

All phenomena are created by the mind. As the ancients said:
“When the mind arises, all phenomena arise;
When the mind ceases, all phenomena cease.” Let us now analyze the character “Tâm” (Mind/Heart). Its meaning can be summarized as follows:
“Three dots arranged like stars,
A curve resembling the crescent moon;
From this, the animal realm arises,
And from this, too, one attains Buddhahood.”

Roughly translated:
Three dots scattered like stars,
A curve like the crescent moon;
The origin of all sentient forms,
The source of becoming a Buddha.

The three dots of the character “Tâm” resemble stars scattered across the sky. The character itself curves like a crescent moon. Whether one becomes an animal—an ox, a horse, a sheep, or a goat—or attains the status of a Buddha or a Patriarch, it all originates from the mind. Thus, it is said: “The ten dharma realms do not exist outside of a single thought.” We choose which of these ten dharma realms to inhabit; by creating the karma associated with a particular realm, we are reborn into it—a process of absolute fairness.

Our minds are unstable, much like a speck of dust in the void—drifting high or low, left or right, ascending to the heavens or descending to the earth, wandering between the realms of the Buddhas and the human world. There is another way to describe the mind:

“Hold it fast, and it remains;
Let it go, and it is lost.
It comes and goes without fixed time,
And its direction remains unknown.”

In other words, it is like a horse: if you hold the reins, it stays; if you let go, it runs off. Our minds are the same—if we restrain and guard the mind, it stays; if we fail to do so, it wanders away. Therefore, to practice the path is, in essence, to cultivate the mind—constantly reciting the Buddha’s name or engaging in meditation. Through such practice, the mind is prevented from straying. Otherwise, it is often described as a “monkey-mind and horse-like intention”—the mind, restless like a monkey, leaps and scurries about, while the intention, uncontained like a wild horse, gallops off in all directions. These two “creatures” are notoriously difficult to tame. Every day, we give rise to delusory thoughts—in other words, our minds wander outward. Reciting the Buddha’s name and practicing meditation are the only methods to rein in the mind and keep it focused in one place.

“Coming and going without a set time”—this means we do not know when the mind wanders off, nor do we know when it returns. “Not knowing its direction”—when the mind departs, we have no idea where it goes; likewise, when it arrives, we do not know from where it has come.

This Heavenly King has a profound understanding of the minds of all sentient beings. He knows how to transform and guide them, leading them to a clear realization of liberation. Consequently, he employs a variety of skillful means to enable sentient beings to attain a supramundane path to liberation.

 

The Heavenly King “Supreme-Vision” has attained a gateway to liberation, enabling him to manifest everywhere—appearing like a shadow—in accordance with the preferences of all the celestial beings.

Commentary: This Heavenly King, “Supreme-Vision,” possesses an exceptionally keen and precise faculty of perception. Having attained this specific gateway to liberation, he is able to manifest everywhere—much like a shadow following an object—in response to the inclinations of all the heavenly beings.

Where there is a form, there is a shadow; where there is a shadow, there must be a form. The form relates to light, while the shadow relates to darkness. Consider the moon: its reflection in water is the “shadow.” The moon does not travel to the water, nor does the water travel to the moon; rather, through their mutual interaction, this reflection—or “shadow”—comes into being.
It is much like a bright mirror: when an object is placed before it, an image appears. It is through the interplay of light and the object that the reflection emerges. Thus, these reflections manifest everywhere. Consider a thousand pools of water—each will contain a reflection of the moon. The moon itself does not move into the water; there is only one moon, yet if there are a thousand pools, a thousand reflections appear. If there are ten thousand pools, there will be ten thousand reflections. Regardless of the size of the pool—large or small—wherever there is water, the moon’s reflection will appear. The moon harbors no discriminating thoughts; its manifestation is entirely impartial.

The relationship between the Buddha and sentient beings is similar. The Buddha is like the moon, while the minds of sentient beings are like water. When the “water” of a sentient being’s mind is pure, the Buddha’s radiance is reflected within it; when the mind is impure, that radiance does not appear. As this Sutra states:

“The Bodhisattva is like a cool, refreshing moon,
Ever dwelling in the realm of ultimate emptiness;
When the defilements of sentient beings’ minds are cleansed,
The image of Bodhi manifests within them.” Rough translation:
The Bodhisattva is like the bright moon,
Ever suspended in the sky;
When the minds of sentient beings are pure,
The reflection of Bodhi appears within.

The Buddha’s radiance is like the cool, bright moon in the sky, manifesting within the void of absolute reverence. If the “water” of a sentient being’s mind is pure, the reflection of the path to Bodhi (enlightenment) will appear within that mind.

 

Heavenly King of Virtuous Tranquility attains the liberation gate of “great skillful means that adorn and purify all Buddha-realms.”

Commentary: This Heavenly King of Virtuous Tranquility possesses the virtue of tranquility. What is the virtue of tranquility? It refers to the attainment of meditative concentration (dhyana-samadhi). Not only does this being possess such meditative mastery, but he also enables sentient beings to attain it as well. All sentient beings who behold him naturally develop this focused, meditative state of mind. He further inspires sentient beings to diligently cultivate meditative concentration. Through the gradual accumulation of immeasurable and boundless merit—rooted in this virtue of tranquility—he is known as the “Heavenly King of Virtuous Tranquility.”

The liberation gate he attained is called: “great skillful means that adorn and purify all Buddha-realms.” Within a single thought-moment, this Heavenly King can adorn Buddha-realms throughout the ten directions. He creates magnificent, supreme adornments that purify every aspect of these Buddha-realms; he can also manifest supernatural adornments across all the Buddha-realms of the ten directions—utilizing these manifestations as a form of “great skillful means.”

What are “great skillful means”? They are the skillful means that exist even within what might otherwise be considered “non-skillful” (or ordinary/conventional) circumstances. Ordinarily, this skillful means cannot be employed; yet, this individual is able to use it—and not only can they use it, but they do so without any hindrance.

 

The Mount Sumeru Sound Heavenly King attained the liberation gateway of accommodating sentient beings and eternally flowing through the sea of birth and death.

Commentary: This Mount Sumeru Sound Heavenly King. “Sumeru” translates as “Wonderful High.” This Heavenly King’s voice is extremely wondrous, and it can be heard throughout the Heaven of the Thirty-Three (Trāyastriṃśa Heaven).

The liberation gateway this Heavenly King attained is accommodating sentient beings. What do sentient beings like? This Heavenly King fulfills their wishes and satisfies their aspirations. However, the desires of sentient beings are not all the same.

The aspiration of an Arhat is to liberate oneself without liberating others. Therefore, there is a saying: “Mahāsattvas don’t concern themselves with others; Amitābha Buddha, each goes his own way.” They only care about ending their own cycle of birth and death and do not want to rescue sentient beings from suffering. “Your suffering is your business; it has nothing to do with me.” Such self-liberation practitioners do not wish to deliver sentient beings.

The desire of heavenly beings is simply to enjoy their heavenly blessings. When they think of clothing, clothing appears; when they think of food, food appears. If they want beautiful clothes, beautiful clothes appear, neither too large nor too small, but perfectly fitting. The garments of heavenly beings are not only light and delicate, but also seamless. They never need to be washed, never collect dust, and remain exceptionally clean. If they want delicious food, it appears immediately. Sometimes there is a little more, sometimes a little less. This differs from the Land of Ultimate Bliss, where food is served in exactly the amount needed to satisfy one’s hunger—not too much and not too little.

Although heavenly beings enjoy great happiness, they also experience suffering. What kind of suffering? The suffering of birth and death. When their heavenly blessings have been exhausted, the five signs of decline appear. What are these five signs?

1. Flowers on the head wither. Heavenly beings wear crowns made of fresh flowers. These flowers do not wither; instead, they become increasingly fresh and beautiful. But when their lifespans are about to end, the flowers on their heads dry up and wither.

2. Their clothing becomes dirty. The garments worn by heavenly beings are always clean and never need washing. But when their lifespans are ending, their clothing becomes dirty. Where does this dirt come from? It manifests from their karmic obstructions.

3. Sweat appears in both armpits. The bodies of heavenly beings do not sweat and are always clean. But when their lifespans are ending, sweat appears beneath both arms, and their bodies become unclean.

4. Their bodies develop an unpleasant odor. Heavenly beings normally have fragrant bodies because they practice the ten wholesome deeds and observe the five precepts. Their bodies consequently give off a pleasant fragrance. But when their lifespans end, their bodies emit the smell of a corpse, causing others to cover their noses and avoid approaching them.

5. They cannot sit still. Heavenly beings regularly practice meditation, sitting in contemplation. Those with deeper cultivation rise to higher realms, while those with less cultivation descend. At this point, the four preceding signs have appeared. Knowing that their lifespans are about to end, they become restless: they sit down and then stand up, stand up and then sit down, repeating this again and again. When their lifespans end, they are reborn in the six realms of cyclic existence. These are the five signs of decline. All heavenly beings within the three realms experience birth and death—even the Supreme God is subject to birth and death.

The desire of Asuras is to enjoy heavenly blessings. They want the heavenly beings to return to the human world as soon as possible so that the Asuras can take over the administration of heaven. They also crave the position of leader among heavenly beings. They compete for first place in everything and always want to be at the top.

The desire of human beings is wealth, status, fame, and profit. They want to become officials and become rich. If they do not seek fame, they seek profit. They cannot escape the cycle of pursuing fame and fortune.

During the Qing dynasty, Emperor Qianlong visited Jinshan Temple in Zhenjiang.

• He climbed to a high place to admire the scenery and asked Chan Master Faqing, “How many boats pass along the Yangtze River every day?”
• The Chan Master replied, “Only two boats.”
• The emperor asked again, “Only two boats?”
• The Chan Master answered, “Yes! One boat is fame, and the other is profit.”

Human desire never ceases. After gaining fame, people want profit; after gaining profit, they want fame. They want both fame and fortune. Therefore, there is a saying:

“The human heart is never satisfied, like a snake swallowing an elephant.”

This means that the human mind is never content, just like a snake trying to swallow an elephant. Even after becoming an emperor, a person may still wish to live forever and never die.

The desire of animals is characterized by greed, ignorance, and delusion. They prefer to obtain food without working for it and do not strive to sustain their lives through effort. We who practice the Way should learn from the spirit of bees. Bees gather nectar from hundreds of kinds of flowers, bring it together in one place, and transform it into honey. In doing so, they benefit not only themselves but also others.

The desire of hungry ghosts is to eat, but they have nothing to eat. Even when they drink water, it turns into fire. Because their karmic obstructions are so heavy, their throats are as narrow as needles, while their bellies are as large as drums. They can never eat enough. How pitiful!

The desire of beings in the hell realms is rooted in anger. They are constantly inclined to become furious and have no compassion. Sentient beings whose anger burns like fire suffer the agony of having their bodies burned. Those whose anger is like a blade suffer the agony of having their flesh cut. The way one becomes angry determines the kind of affliction one experiences.

Sentient beings in all realms have their own desires. As long as sentient beings remain driven by desire, they will continue to circulate endlessly in the sea of birth and death, rising up only to sink down again, being born only to die, and dying only to be reborn. They endlessly transmigrate through the six realms. This is called the sea of birth and death.

This Heavenly King understands this principle clearly. Therefore, he accommodates sentient beings as they circulate through the sea of birth and death, helping them awaken so that they may leave that sea and attain liberation. This is the liberation gateway he attained.

 

The Pure-Mind Eye Heavenly King attained the liberation gateway of recollecting the Tathāgata’s practices for disciplining sentient beings.

Commentary: This Pure-Mind Eye Heavenly King attained pure vision through the merit of recollecting the Buddha, the Dharma, and the Sangha. He also attained the meditative power of recollecting the Tathāgata.

To recollect means not to forget. Whom should one never forget? The Tathāgata. Therefore, those of us who practice the Way must abandon the false and preserve the true. We must cleanse our minds of deluded thoughts and preserve only a sincere mind.

Loving and aspiring to the lands of the Buddhas and vowing to be reborn there are forms of recollection. By recollecting the Buddha’s Dharma body, the Buddha’s manifested realms, and the Three Jewels, one can subdue the conduct of sentient beings.

Sentient beings in the Saha World are not easy to discipline. The Kṣitigarbha Sutra states: “The faculties and dispositions of sentient beings in Jambudvīpa in the southern continent are difficult to discipline.”

Sentient beings in this world cling to the self and are arrogant, making them difficult to guide. They refuse to listen. Even when good friends and wise teachers skillfully guide them and encourage them to develop the aspiration for enlightenment, benefiting both themselves and others, they may refuse to believe or heed the teachings. As a result, sentient beings continue to remain sentient beings and cannot transcend their condition.

This Heavenly King can discipline the conduct of sentient beings. To “harmonize” means to bring things into harmony, like mixing water with milk until they immediately become one substance. To “subdue” means to tame or bring under control. For example, a tiger may regard humans as food. Venerable Master Xuyun enabled a tiger to take refuge in the Three Jewels and stop eating meat, becoming vegetarian instead. This is an example of subduing.

When sentient beings fail to observe the rules, teaching them to observe the rules is also a way of disciplining their conduct. This Heavenly King attained this liberation gateway.

 

The Lovely and Joyful Universal Radiance Heavenly King attained the liberation gateway emerging from the ocean of universal-gateway dhāraṇīs.

Commentary: Whether someone lives in heaven or in the human world, anyone who sees this Lovely and Joyful Universal Radiance Heavenly King experiences joy, affection, and a desire to cherish him. Because his radiance shines throughout all sentient beings, he has karmic affinities with them all. This Heavenly King attained the samādhi Dharma of the ocean of universal-gateway dhāraṇīs.

What is a universal gateway? It means that innumerable gateways arise from a single gateway, and all innumerable gateways return to one gateway. This is the gateway of perfect interfusion without obstruction, extending throughout the entire Dharma Realm.

What is a dhāraṇī? It is translated as “total retention.” “Total” means encompassing all Dharma teachings, while “retention” means retaining the meaning of innumerable teachings. In summary, it means purifying the three karmic activities of body, speech, and mind, and perfecting the three trainings of morality, concentration, and wisdom.

What is the ocean of total retention? It means that from a single dhāraṇī arise innumerable and boundless dhāraṇīs. Within each dhāraṇī, further dhāraṇīs arise in numbers beyond description. This vast multiplicity resembles the ocean; hence it is called the ocean of total retention.

Although there are so many dhāraṇīs in this ocean of total retention, one must not become attached to them. Without attachment, everything is perfectly interfused and unobstructed.

We are unlike this when we cling to what we possess: having one, we cling to one; having two, we cling to two; having three, we cling to three; and even when there are innumerable things, we cling to them all. We must abandon attachment to all appearances. Then even the ocean of total retention does not exist as something to cling to.

If we do not relinquish attachment to appearances, we will never attain liberation. This Heavenly King attained this liberation gateway.

 

The World-Master Sovereign Heavenly King attained the liberation gateway of enabling sentient beings to encounter the Buddha and develop the treasury of faith.

Commentary: This World-Master Sovereign Heavenly King refers to the Lord God or Supreme God in whom some people believe. Although this being serves as the Lord of Heaven, he is still not content and does not know when enough is enough. He comes down to the human world to act as its sovereign, teaching people to give rise to greed, anger, and ignorance, and encouraging them to believe in him, have faith in him, and worship him.

He also proclaims religious doctrines, saying:

“Believe in me and you will be saved; do not believe in me and you will not be saved.”

• People who are greedy hear this and think they will be saved, so they believe in God.

• Whoever believes in me will be reborn in God’s kingdom; whoever does not believe will fall into hell. In short, no matter how many sins someone has committed, believing in God is enough to be reborn in heaven. No matter how much wholesome karma someone has accumulated, if that person does not believe in God, they will fall into hell. People who are angry hear this and become enraged, creating more karma. They then believe in God because they think doing so will save them.

• Whoever believes in me is a child of God; whoever does not believe in me belongs to the family of demons. Those who are ignorant hear this and wholeheartedly want to become children of God. They think, “I must be reborn in God’s land,” and therefore believe in God.

Ignorant people believe whatever anyone tells them. If someone tells them that “chickens lay eggs in trees,” they will believe it, too. Why? Because they lack the ability to distinguish right from wrong. This is superstition.

Therefore, this World-Master Sovereign establishes a religion among human beings and spreads his teachings everywhere, using emotional connections to persuade people to believe in the Lord of Heaven. God is portrayed as an omnipotent deity who created the world and all things and judges people’s sins.

However, this system of judgment is unfair: followers of the religion receive preferential treatment and are allowed to ascend to heaven, while those who do not belong to the religion cannot be forgiven and must suffer punishment.

Now, this Lord of Heaven has reflected on his actions. He has examined his past conduct and recognized his mistakes. Therefore, he now repents and says:

“Relying on me is not a secure refuge. Although people may ascend to heaven after death, they must still undergo birth and death once their heavenly blessings have been exhausted. This is not the ultimate Dharma. Only faith in the Buddha-Dharma can truly bring salvation and bring birth and death to an eternal end.”

This Heavenly King enables sentient beings to encounter the Buddha and thereby develop the treasury of faith.

The Buddha is the Unsurpassed, Proper and Universal Enlightened One. No god, sage, or Lord of Heaven can compare with the Buddha’s wisdom, because the Buddha possesses great wisdom beyond comparison.

This Heavenly King attained this liberation gateway.

 

Radiant and Unimpeded Sovereignty Heavenly King attained the liberation through which all sentient beings hear the Dharma, develop faith and joy, and emerge from the Three Realms.

Commentary: This Heavenly King, Radiant and Unimpeded Sovereignty, possesses radiant wisdom resembling a blazing fire. He attained enlightenment that enables sentient beings throughout the nine Dharma realms to hear the Dharma, develop faith, and joyfully accept and uphold it. In this way, they can leave the Three Realms, escape the cycle of rebirth, and transcend the evil age of the Five Turbidities. This Heavenly King attained this liberation.

What are the Three Realms? They are the Desire Realm, the Form Realm, and the Formless Realm.

• The Desire Realm: Beings have desires for men and women, material possessions, and ideas.

• The Form Realm: Beings no longer have desires for men and women, but they still have desires for material things and ideas.

• The Formless Realm: Beings no longer have desires for men and women or material things; only desires of the mind remain, that is, consciousness. Hence, it is called the Formless Realm.

What is the cycle of rebirth? It is the wheel of birth and death, revolving through the six paths under the influence of karmic forces.

• During one’s lifetime, practicing the ten wholesome deeds at the highest level and observing the five precepts leads to rebirth in the heavenly realms.

• Practicing the ten wholesome deeds at the middle level and observing the five precepts leads to rebirth in the human realm.

• Practicing the ten wholesome deeds at the lowest level and observing the five precepts leads to rebirth in the Asura realm.

• Practicing the ten unwholesome deeds at the lowest level without observing the five precepts leads to rebirth in the animal realm.

• Practicing the ten unwholesome deeds at the middle level without observing the five precepts leads to rebirth in the hungry ghost realm.

• Practicing the ten unwholesome deeds at the highest level without observing the five precepts leads to falling into the hell realm.

What is the evil age of the Five Turbidities? The world in which we live contains five kinds of impurity.

1. The Turbidity of the Kalpa: In the age of the declining Dharma, when human life spans reach their lowest point, the era becomes one of destruction, accompanied by three great calamities.

2. The Turbidity of Views: People’s minds are filled with five kinds of mistaken views: the view of a self, extreme views, the view of clinging to precepts and practices, the view of clinging to one’s own views, and wrong views.

3. The Turbidity of Afflictions: People’s minds are filled with five kinds of mental defilements: greed, anger, ignorance, arrogance, and doubt.

4. The Turbidity of Sentient Beings: The lives of sentient beings arise from the temporary combination of the five aggregates. They must undergo birth, aging, sickness, and death, endure suffering and afflictions, and revolve endlessly through the six paths.

5. The Turbidity of Life: Sentient beings experience much suffering and little happiness. Their life spans are like morning dew; in the blink of an eye, the impermanent ghost arrives, and life comes to an end.

It is easy for sentient beings to obtain a body, but difficult to obtain a human body. Human beings are the most intelligent among the various kinds of sentient beings, so obtaining a human body is not easy. The ancient sages said:

“A human body is difficult to obtain; the Buddha Dharma is difficult to hear.

It is difficult to be born in a great country; a virtuous friend is difficult to meet.”

Today, Americans are blessed with good fortune. Without such blessings, they would not be able to be born in America. Some people say, “The Western Land of Ultimate Bliss is America today.”

At first, this statement may sound doubtful, and one might not believe it. But upon careful examination, it makes sense. Considering the meaning of the name Land of Ultimate Bliss, it is a place of supreme happiness without even the slightest worry.

Today, people throughout the world face the threat of war and economic hardship, including the threat of food shortages. America, however, is a wealthy and powerful country that does not have to fear a lack of food or the threat of war. In this sense, it is a land of ultimate bliss in the human world.

Now the Buddha Dharma has spread to America. The Buddha’s light shines everywhere, and the Buddha Dharma reaches all beings. Everyone living in America can benefit from the Buddha Dharma.

The seeds of Bodhi were planted ten years ago. Now they are in their early sprouting stage. We hope that virtuous men and women in America will diligently nurture them by continually removing weeds, adding fertilizer, and watering them, so that the Bodhi seedlings grow stronger and flourish, eventually flowering and bearing fruit. If everyone believes in the Buddha Dharma, there will be no war in the world.

Today, we have been born in a great country and have virtuous friends. This is truly a rare opportunity, one that may come only once in a thousand years. Therefore, we must seize it and not let it pass us by.

We have obtained all four things that are difficult to obtain. This is truly rare and fortunate, and it is also the result of karmic conditions. Therefore, when we hear the Dharma, we must develop faith to gain merit. If we do not develop faith, hearing any Dharma will be of no benefit. Now, we must do more than believe; we must also practice. Thus:

“The human body, difficult to obtain, I have now obtained.
The Buddha Dharma, difficult to hear, I have now heard.
If I do not liberate this body in this present life,
In what life shall I wait to liberate it?”

 

Ever-Shifting Dharma of Thought Heavenly King attained the liberation of entering all the Bodhisattva practices of subduing sentient beings, which are boundless and inexhaustible like space.

Commentary: This Ever-Shifting Dharma of Thought Heavenly King, delights in cultivating the Dharma practice of contemplation. Contemplation of the Dharma means meditation. He understands all dharmas, which transform endlessly and interact without obstruction.

By understanding these teachings, he can enter all the states of the Bodhisattvas. He understands how to subdue the conduct of sentient beings and how to guide and tame each particular kind of being. This Heavenly King attained this liberation.

He also understands that one’s intrinsic nature is like space, without boundaries. Therefore, it is said to be boundless and inexhaustible. Being without boundaries means being the greatest; being without an end means being the longest. This Heavenly King understands this Dharma teaching and thus attained this liberation.

 

Banner-Shifting Heavenly King attained the liberation of observing the immeasurable afflictions of sentient beings through universal compassion and wisdom.

Commentary: This Banner-Shifting Heavenly King, possesses a precious banner with limitless powers of transformation. It can become large or small, increase or decrease in number, and transform into various kinds of the seven treasures to adorn the precious banner.

He can observe all the afflictions of sentient beings.

Where do afflictions come from? Simply put, they arise from ignorance. When ignorance arises, it transforms into the afflictions of greed, anger, and delusion. Afflictions can be classified as major, intermediate, and minor afflictions. These give rise to limitless and boundless afflictions; hence, they are called immeasurable afflictions.

Sentient beings have two kinds of obstructions: the obstruction of afflictions and the obstruction of knowledge.

• The obstruction of afflictions means excessive attachment to the self.

• The obstruction of knowledge means excessive attachment to phenomena.

Because of these two obstructions, we continue circulating through the six paths of rebirth and cannot attain liberation.

Every sentient being has their own afflictions. Wealthy people may suffer from the affliction of arrogance, while poor people may suffer from feelings of inferiority.

What are afflictions? They are simply the inability to feel content with what one has. If we know how to be content, we will have no afflictions. Thus:

“Contentment brings happiness; patience brings peace.”

This Heavenly King attained the liberation of universal compassion and wisdom. He vows to deliver sentient beings and regards all beings equally, making no distinction between those who are close to him and those who are his enemies. He treats everyone alike.

 

Adorned with the Subtle Radiance of the Stars and Constellations Heavenly King attained the liberation of radiating light and manifesting the Buddha’s three wheels of transformation to guide and transform sentient beings.

Commentary: This Heavenly King, Adorned with the Subtle Radiance of the Stars and Constellations, radiates light as subtle and magnificent as the stars, adorning the Buddha lands throughout the universe.

He attained the liberation of radiating light and manifesting the Buddha’s three wheels of transformation to guide and transform sentient beings. The Buddha here refers either to Shakyamuni Buddha or to all Buddhas of the ten directions.

The three wheels refer to body, speech, and mind. The three wheels of a Buddha, a Bodhisattva, an Arhat, and an ordinary sentient being are all different.

The Buddha’s three wheels can be regarded as one wheel, or they can be regarded as nine wheels. Each wheel has the functions of three wheels within it.

For example, consider the mouth. The mouth does not merely function as the wheel of teaching the Dharma; it can also be regarded as the wheel of mental activity and the wheel of spiritual powers. Thus, each wheel possesses the functions of all three wheels. They revolve continuously, turning the great Dharma wheel.

Therefore, the Buddha’s three wheels are different from those of ordinary sentient beings.

The three wheels of ordinary sentient beings are separate: the body is simply the body, the mouth is simply the mouth, and the mind is simply the mind. They cannot be used interchangeably and are subject to obstruction.

The Buddha’s three wheels are based primarily on the Four Methods of Embracing, which is why they are said to guide and transform sentient beings.

To embrace means to draw beings in and accept them, much like a magnet attracting iron. There are two kinds of embracing:

• Physical embracing: For example, someone in New York receives a letter or telephone call from a friend in San Francisco and then travels to San Francisco.

• Nonphysical embracing: This means drawing someone in spiritually, also referred to as spiritual-foot power. It can bring a person to you. For example, someone whom you have never met, or whom you have seen only in a dream, may come to you. This is the effect of spiritual attraction.

The Buddha often uses both physical and nonphysical means to guide and transform sentient beings. He employs various supernatural powers, as well as loving-kindness, compassion, sympathetic joy, and equanimity.

In summary, there are four methods of embracing.

1. Giving is divided into three types:

– Giving material resources: When we see someone suffering or facing hardship, we use money, valuables, or other material resources to help them. They will be moved by our kindness and develop trust in us.

– Giving the Dharma: When we see someone who does not understand principles or the truth of things, we use the Buddha Dharma and the law of cause and effect to guide them. This helps them develop wisdom, and they will be moved by our kindness and trust us.

– Giving fearlessness: When we see someone experiencing misfortune, we comfort them with kind words so that they do not become panicked or afraid. They will be moved by our kindness and turn to us for support.

In this way, developing a bond of affection with sentient beings makes it easier to approach them.

2. Kind speech means speaking and behaving toward others as parents speak to their children. One should be not only gentle but also compassionate, treating sentient beings in the same way so that they develop a favorable impression.

As the saying goes:

“A few kind words can keep one warm throughout three winter months.”

Speech expresses feelings. If you know how to work well with people, you will form good relationships everywhere. If you do not know how to work well with people, you will form bad relationships everywhere. Therefore, those who cultivate the Way must form good affinities widely.

There is a story about this.

When the Buddha was still in the world, he traveled to a certain place with two venerable disciples, Kashyapa and Ananda, to teach the Dharma and transform sentient beings.

It was summer, and the weather was extremely hot. Sweat poured from them, so they went to rest beneath a tree.

At that time, the Buddha saw a woman approaching a well to draw water. He instructed Venerable Ananda to ask her for some water.

Ananda went to the well. The woman became angry. Not only did she refuse to give him water, but she also scolded him. Venerable Ananda remained silent, lowered his head, and returned to the Buddha.

The Buddha then sent Venerable Kashyapa to ask for water.

When Kashyapa arrived at the well, the woman smiled and asked, “What brings you here, Master?”

Venerable Kashyapa explained why he had come. The woman filled two containers with water: one as an offering to the Buddha and the other as an offering to Venerable Kashyapa.

Seeing this, Venerable Ananda was puzzled and asked the Buddha what the karmic cause and conditions were.

The Buddha then explained an episode from the distant past, many eons ago.

At that time, the woman had been a mouse. Because of karmic obstacles, the mouse had been run over by a cart in the middle of the road, and its body had begun to rot and stink.

Venerable Ananda, who was then a Buddhist monk, passed by and smelled the stench of the dead mouse. He nearly vomited. Thinking that the wretched mouse deserved to die, he covered his nose and walked past it.

Farther away, another monk approached. This was Venerable Kashyapa in a previous life. Out of compassion, he felt pity for the dead mouse. He buried its body in the ground and recited the Rebirth Mantra for it seven times. Because of this, the mouse eventually had the karmic conditions to be reborn as a human being.

This story illustrates the law of cause and effect in forming either good or bad karmic relationships.

3. Beneficial conduct means sharing benefits equally with everyone rather than keeping them for oneself.

We should learn from Bao Shuya and Guan Zhong in the matter of dividing gold.

The two men worked together in business. When it came time to divide the profits, Guan Zhong took a larger share, while Bao Shuya took a smaller one.

Some people considered this unfair and asked Bao Shuya why he accepted such an arrangement.

Bao Shuya replied, “Guan Zhong has an elderly mother to support. She needs money for food and proper nutrition, so he should take the larger share.”

When Guan Zhong heard this, he was deeply moved and grateful. He said:

“My parents gave birth to me, but the person who truly understands me is Bao Shuya.”

4. Working Together: Bodhisattvas consider what kind of person they wish to deliver and then manifest in that person’s form. This is why Bodhisattva Guanyin, the Bodhisattva of Compassion, manifests in thirty-two forms.

If someone can be delivered by appearing as a man, the Bodhisattva manifests as a man. If someone can be delivered by appearing as a woman, the Bodhisattva manifests as a woman.

If someone can be delivered through the forms of a scholar, farmer, worker, or merchant, the Bodhisattva manifests in the corresponding form.

In short, one must appear in a form and social position similar to that of the person being guided in order to deliver them more easily.

If one becomes like sentient beings, without boundaries or distinctions between oneself and others, then one and sentient beings become a single entity. At that point, when one teaches the Dharma to sentient beings, the results can be one hundred percent effective.

This Heavenly King attained the liberation of using the Four Methods of Embracing to guide and transform sentient beings.

The passages above describe the liberation teachings of the ten Pure Abode Heavenly Kings. The verses of those Heavenly Kings follow below.

 

At that time, the Heavenly King of Pure Wisdom and Renown, relying on the Buddha’s majestic spiritual power, surveyed all the heavenly beings in the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, and the Heaven of Universal Purity, and then spoke the following verses.

Commentary: At that time, the Heavenly King of Pure Wisdom and Renown, who belongs to the Third Dhyāna Heaven in the Form Realm, relied on the great majestic spiritual power of the Buddhas to survey all the heavenly beings in the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, and the Heaven of Universal Purity.

Within these three heavenly realms, there are also countless heavens of Lesser Purity, Immeasurable Purity, and Universal Purity. This Heavenly King spoke ten verses praising the Buddha’s virtues.

The Third Dhyāna Heaven is called the Heaven of the Wonderful Bliss of Separation from Joy. Beings in this heaven no longer need the state of emotional elation; instead, they experience a purely subtle and wonderful bliss. The Third Dhyāna Heaven has three levels:

• Heaven of Lesser Purity: The heavenly beings here have transcended the mind of elation and attained subtle, wonderful, peaceful bliss. This bliss arises from within the mind rather than from external circumstances.

• Heaven of Immeasurable Purity: The heavenly beings here experience lightness and ease in both body and mind, as boundless as space. This is the heaven of greatest bliss. Practitioners should not remain in this heaven because excessive bliss may cause them to forget their cultivation, making it easy for them to fall back into lower states.

• Heaven of Universal Purity: The heavenly beings here attain pure, genuine, subtle, and wonderful bliss, eliminating all thoughts of elation.

 

Understanding clearly the unobstructed nature of the Dharma,
Manifesting throughout the immeasurable lands of the ten directions,
Expounding the inconceivable realm of the Buddha,
Enabling all beings to return together to the ocean of liberation.

Commentary: “Understanding clearly the unobstructed nature of the Dharma.”

Only the Buddha fully knows and understands both worldly and supramundane phenomena, clearly seeing that all dharmas are perfectly integrated and unobstructed. The Buddha not only understands this principle personally but also teaches sentient beings to understand it.

“Manifesting throughout the immeasurable lands of the ten directions.”

The Buddha manifests throughout all Buddha lands in the ten directions to teach and transform sentient beings. Ordinary people believe that the Buddha manifests only in the Saha World to teach sentient beings. In reality, Buddhas appear simultaneously throughout the worlds of the ten directions. Therefore, the verse says that the Buddha manifests throughout the immeasurable lands of the ten directions.

“Expounding the inconceivable realm of the Buddha.”

Throughout countless and boundless Buddha lands, the Buddha teaches the Dharma and guides sentient beings, helping them understand that the Buddha’s realm is inconceivable and so wondrous that it cannot be adequately expressed in words. In short, it is a realm that ordinary minds cannot comprehend and ordinary speech cannot describe.

“Enabling all beings to return together to the ocean of liberation.”

The Buddha enables sentient beings to attain enlightenment together. He uses the truth He has personally realized to teach and guide sentient beings, allowing them to attain this ocean of liberation.

 

The Tathāgata dwells in the world without relying on any fixed place,
Like light and shadows appearing throughout many lands,
The ultimate nature of the Dharma neither arises nor comes into being,
This is the gateway of liberation realized by the Heavenly King of Supreme Vision.

Commentary: “The Tathāgata dwells in the world without relying on any fixed place.”

The Buddha has no fixed dwelling place in the world and no single country or land in which He teaches and transforms sentient beings. Why? Because all the lands in the ten directions are places where the Buddha teaches and transforms beings.

The Brahma Net Sutra states: “I have come to this Saha World to teach and transform sentient beings eight thousand times.”

“Like light and shadows appearing throughout many lands.”

Why do we say that the Buddha has no fixed place of residence and no particular Buddha land? Because the Buddha’s body is like light and an image, manifesting throughout all lands and worlds.

“The ultimate nature of the Dharma neither arises nor comes into being.”

The fundamental essence of the Dharma-nature ultimately neither arises nor ceases. The Prajñā Sutra states: “Neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing.” This expresses the principle that all dharmas are without characteristics.

“This is the gateway of liberation realized by the Heavenly King of Supreme Vision.”

This is the principle understood by the Heavenly King of Supreme Vision. He has also entered this gateway of liberation and diligently cultivates the Dharma practice of realizing that all dharmas are without characteristics.

 

Throughout an ocean of immeasurable eons, cultivating skillful means,
Purifying all Buddha lands throughout the ten directions,
The Dharma realm, suchness, remains eternally unmoving,
This is the gateway realized by the Heavenly King of Tranquil Virtue.

Commentary: “Throughout an ocean of immeasurable eons, cultivating skillful means.”

The Buddha did not accomplish Buddhahood in a single lifetime or a single eon. Rather, He practiced numerous Dharma methods throughout immeasurable great eons before attaining Buddhahood. Therefore:

“Throughout three incalculable eons, cultivating blessings and wisdom;

Throughout a hundred eons, cultivating the excellent physical marks.”

Over a long period, one cultivates the six pāramitās and the myriad practices. One must be able to endure what seems unbearable, give up what seems impossible to relinquish, and yield when yielding seems impossible. This is genuine cultivation.

If others can endure and you can endure, if others can give things up and you can give things up, and if others can yield and you can yield, then this alone does not make you a spiritual cultivator; it merely makes you part of a group of people.

What Must We Endure When It Seems Unbearable? Consider the Buddha when He was cultivating the practice of patience in a previous life. At that time, He was known as the Sage of Patience and was practicing in the Snow Mountains.

One day, King Kali led his royal consorts and beautiful women into the mountains on a hunting expedition. The women discovered a man sitting beneath a tree and approached him to ask about his spiritual practice. The Sage then expounded the Dharma to them.

When King Kali realized that the women were missing, he went looking for them. He found them sitting around the Sage, talking and laughing. The king became suspicious, suspecting that the Sage had developed worldly desires. In anger, he approached the Sage and demanded to know what practice he was cultivating.

The Sage replied, “I am cultivating the practice of patience.”

The king said, “I will cut off all four of your limbs and see whether you can endure it!”

He then severed the Sage’s four limbs and asked, “Can you endure it?”

The Sage replied, “I can endure it.”

The king asked, “What proof do you have that you can endure it?”

The Sage answered, “If I could not endure it, my severed limbs would not be restored. If I truly can endure it, my limbs will return to their original condition.”

As soon as he finished speaking, his limbs were restored to normal. This story demonstrates the practice of patience.

What Must We Give Up When It Seems Impossible to Let Go? When the Buddha was cultivating in a previous life, He gave His flesh to feed an eagle and sacrificed His body to save a starving tiger.

One day, a fierce eagle chased a dove. Terrified, the dove flew to the Buddha and begged Him for protection.

The eagle then approached the Buddha and said, “You are a spiritual practitioner who is compassionate toward all beings. You save the dove’s life, but I will starve to death. What am I supposed to do?”

The Buddha therefore cut flesh from His own body to feed the eagle, continuing until He had given enough flesh. This is the practice of the Bodhisattva path.

Another day, while the Buddha was practicing in the Snow Mountains, heavy snowfall covered everything in white. The animals had no food and were suffering terribly.

The Buddha saw a mother tiger leading her cubs in search of food. The mother was so hungry that she had exhausted her strength, and the cubs were also too weak to walk any farther.

Seeing their pitiful condition, the Buddha felt great compassion and thought, “If I sacrifice my body, I can save these lives.”

He therefore sacrificed His life to save the mother tiger and her cubs. What a truly magnificent spirit!

As spiritual practitioners, we should at least possess compassion and provide sentient beings with skillful means to help them. Monastics therefore take compassion as their aspiration and skillful means as their foundation. Going a step further, they should strive to sacrifice the small self in order to fulfill the greater self.

What Must We Yield When It Seems Impossible to Yield? In a past life, the Buddha was Prince Sudāna, the crown prince of the kingdom of Ye Ba. The prince extensively practiced generosity and giving. Later, his father, King Shipa, expelled him from the royal palace.

The prince took his wife, Man Yuan, and his two children, a son and a daughter, and went to live deep in the forest. The prince carried his son while his wife carried their daughter. After traveling for many days, they finally reached a remote mountain forest and built a small hut to live in.

At that time, a Brahmin came from afar and asked for the two children. The prince gave both children to him.

Indra, the heavenly ruler, learned of this and transformed himself into another person to ask for the prince’s wife. The prince agreed to give her away as well, but arranged for her to stay with him temporarily.

Indra found this unusual and asked why. Seeing that the prince’s resolve was unwavering and that he was willing to sacrifice everything for the sake of giving, Indra revealed his divine identity and said to the prince:

“I am Śakra, Lord of the Devas. I came especially to test whether your mind would remain consistent from beginning to end. Now I see that your resolve is indeed unwavering. You deserve respect and admiration!”

Even when it seems impossible to yield, the Buddha was able to do so. Therefore:

“Inwardly, relinquishing one’s head, eyes, marrow, and brain;

Outwardly, relinquishing one’s kingdom, wife, and children.”

The Buddha was able to undertake difficult ascetic practices that others would find impossible. These are skillful means. Thus, the verse says, “Throughout an ocean of immeasurable eons, cultivating skillful means.”

“Purifying all Buddha lands throughout the ten directions.”

The Buddha uses the radiance of wisdom to illuminate, purify, and adorn the Buddha lands throughout the ten directions. The Buddha’s radiance therefore shines throughout all of space and the entire Dharma realm. In short, there is no place that is not purified and no place that is not adorned.

“The Dharma realm, suchness, remains eternally unmoving.”
The Dharma realm does not change; suchness remains unmoving.
“This is the gateway realized by the Heavenly King of Tranquil Virtue.”
This is the principle understood by the Heavenly King of Tranquil Virtue.

 

Sentient beings are obstructed by the blessings and barriers of ignorance,
Blind and deluded, they constantly remain within birth and death,
The Tathāgata reveals the pure path to them,
This is the liberation realized by the Heavenly King Sumeru Sound.

Commentary: “Sentient beings are obstructed by the barriers of ignorance.”

Sentient beings arise through the temporary combination of various causes and conditions. Intelligent sentient beings follow the correct path, while ignorant sentient beings follow the wrong path.

When the correct Dharma is explained to ignorant people, they do not believe it. Why? Because they are ignorant!

Why are they ignorant? Because they do not believe in the Buddha’s teachings, and therefore they become increasingly ignorant. By studying the Buddha’s teachings, people can become increasingly wise.

Wise people are not obscured by karmic hindrances, whereas ignorant people are covered and obstructed by them.

What does it mean to be obscured?

It means being covered by something and therefore unable to attain liberation.

Consider Rāhula, the Buddha’s son. The name Rāhula is translated as “obstruction” or “that which obscures.”

Because of his heavy karmic hindrances, he remained in his mother’s womb for six years before being born. Why?

In a previous life, Rāhula was a mischievous child. One day, he saw a mouse run into a hole. He then blocked the hole with stones for six days, creating this negative karma. As a result, he experienced the karmic consequence of remaining obscured in his mother’s womb for six years.

Another account says that when Shakyamuni Buddha was seventeen years old, He married Yaśodharā. After their marriage, Yaśodharā wanted to have a child. The Buddha pointed His finger at her abdomen, and she became pregnant.

After the Buddha renounced worldly life, He practiced in the Snow Mountains for six years, and only then was Rāhula born.

At that time, members of the Shakya royal family accused Yaśodharā of failing to uphold her duties as a wife. How could she give birth to a child without her husband being present?

They therefore attempted to burn Yaśodharā alive to preserve the honor of the Shakya clan.

Wishing to prove her innocence, Yaśodharā made a vow:

“If I have faithfully upheld my duties as a wife, may this blazing fire transform into lotus flowers. If I have not, may the fire consume my body without my uttering a single word of complaint.”

After speaking, she carried her son Rāhula and jumped into the raging fire. Sure enough, the flames transformed into red lotus flowers.

Thus, the expression “a lotus flower in the fire” was used to demonstrate that she had indeed remained faithful and had not violated the rules of conduct.

“Blind and deluded, they constantly remain within birth and death.”

Those who are spiritually blind and deluded are, in a figurative sense, both deaf and mute. This means that they arrive in life in confusion and depart from life in confusion. They continually remain in the ocean of birth and death and never attain liberation.

“The Tathāgata reveals the pure path to them.”

Because spiritually blind and deluded beings do not understand the principles of birth and death, they continually die and are reborn, only to die and be reborn again.

Therefore, out of compassion and pity for sentient beings, the Buddha guides and teaches them to cultivate the pure path.

What is the pure path? It means having no defiled thoughts. In short, it means having no sexual relations between men and women.

If everyone were to sever desire and eliminate attachment, then even though the eighth consciousness might contain karmic seeds, without the conditions involving parents, birth would not occur.

Therefore, severing desire and eliminating attachment is a fundamental method for resolving the problem of birth and death. There is nothing mysterious about it. Everyone knows this, but not everyone can put it into practice. Why? Because ignorance obscures them.

Emperor Taizong of the Tang dynasty once said, “Renouncing the household life is the undertaking of a truly great man.”

Renouncing worldly life is indeed like this: casting the five desires away as though throwing them into the ninth heaven. The five principles are:

1. Do not crave wealth.
2. Do not marry.
3. Do not seek fame.
4. Do not eat meat.
5. Do not sleep excessively.

Why endure such hardship? It is to put an end to birth and death, seek freedom, and attain liberation.

“This is the liberation realized by the Heavenly King Sumeru Sound.”

The Heavenly King Sumeru Sound attained this state of realization through this gateway of liberation.

 

The unsurpassed path practiced by all Buddhas,
All sentient beings are unable to fathom.
Therefore, through various skillful means,
Pure-Eye observes and thoroughly understands it.

Commentary: “The unsurpassed path practiced by all Buddhas.” The unsurpassed path cultivated by all Buddhas is the highest, deepest, and most extensive Dharma gate. Therefore, it is called the practice of the unsurpassed path.

“All sentient beings are unable to fathom it.” All sentient beings cannot discern the unsurpassed path cultivated by the Buddha. Why? Because sentient beings are obscured by ignorance. They therefore lack genuine wisdom and cannot comprehend the Buddha’s realm or understand what it ultimately is.

“Manifesting various skillful means.” Because sentient beings have no way to understand the Buddha’s realm, the Buddha compassionately appears to instruct them in how to cultivate the unsurpassed path. He uses all kinds of expedient and skillful Dharma methods to teach and transform sentient beings, enabling them to understand how to practice the Buddha’s unsurpassed path.

“Pure-Eye observes and thoroughly understands it.” Pure-Mind-Eye Heavenly King observes this principle clearly and therefore understands this realm.

 

The Tathagata constantly employs the Dharma gate of dhāraṇī,
Like the number of dust particles in the lands of the Buddhas.
He teaches and transforms all sentient beings everywhere.
Universal Radiance Heavenly King has entered this gate.

Commentary: “The Tathagata constantly employs the Dharma gate of dhāraṇī.” This verse was understood by Beloved Supreme Radiant Light Heavenly King. Therefore, he says that the Buddha constantly uses the Dharma gate of dhāraṇī to teach and transform sentient beings.

This Dharma gate of dhāraṇī branches into immeasurable and boundless dhāraṇī gates, which branch into yet more immeasurable and boundless dhāraṇī gates. Thus, they unfold endlessly in layer upon layer, without end.

“Like the number of dust particles in the lands of the Buddhas.” This great dhāraṇī gate resembles the lands of all Buddhas, which are as numerous as dust particles. In short, there are inconceivably many oceans of Buddha-lands, as numerous as dust particles.

“He teaches and transforms all sentient beings everywhere.” The Buddha reveals the Dharma and teaches all sentient beings, enabling them to attain the dhāraṇī gate throughout all the Buddha-lands.

“Universal Radiance Heavenly King has entered this gate.” Beloved Supreme Radiant Light Universal Radiance Heavenly King attained this Dharma gate of liberation and realized this realm.

 

The Tathagata’s appearance in the world is exceedingly rare,
Across immeasurable eons, He is encountered only once.
He enables all sentient beings to develop faith and understanding.
This is what Sovereign Heavenly King has attained.

Commentary: “The Tathagata’s appearance in the world is exceedingly rare.” World-Sovereign Heavenly King says, “It is not easy to encounter the Tathagata when He appears in the world.” Therefore: The Buddha-Dharma is profound, wondrous, and sublime; For hundreds of thousands of millions of eons, it is difficult to encounter. Now I can see, hear, and receive it, and uphold it; I vow to understand the Tathagata’s true meaning.

This is the opening verse of a sutra. Whenever one recites a sutra, this verse is recited first. It is a verse of praise composed by Empress Wu Zetian during the Tang dynasty.

Although Empress Wu Zetian was a romantic and passionate person in political affairs, within Buddhism she was a great protector of the Dharma. Had she not promoted Buddhism, we might not have this Avatamsaka Sutra today.

“Across immeasurable eons, He is encountered only once.” The Buddha’s fruition of wondrous enlightenment is the supreme and unsurpassed state of Buddhahood. No one is higher than the Buddha, and no one is more honored. One must pass through hundreds of thousands of millions of eons before having the opportunity to encounter the Buddha even once. Such an encounter is not common.

“He enables all sentient beings to develop faith and understanding.” The purpose of the Buddha’s appearance in the world is to help all sentient beings give rise to right faith. He teaches them to practice in accordance with the Twelve Links of Dependent Origination so that they can end birth and death and put an end to the four great sufferings: birth, aging, sickness, and death.

Why did the Buddha leave home to become a monk? He wanted to understand where birth comes from and where one goes after death. He sought the Way and practiced asceticism for six years, but this did not resolve the problem of birth and death. Finally, while meditating beneath the Bodhi tree, he awakened to the truth of birth and death and the Dharma of the Twelve Links of Dependent Origination.

Although this Dharma is considered a teaching of the Lesser Vehicle, it is fundamental to understanding birth and death. Mahayana practitioners should not become attached to the idea that the Lesser Vehicle is merely a teaching for those who seek their own liberation. Such thinking is entirely mistaken.

For example, the Noble Eightfold Path is one of the thirty-seven factors conducive to enlightenment and is fundamental to Buddhism. If one does not clearly understand or practice the Noble Eightfold Path and cultivates only Mahayana teachings, one’s merit and virtue may not be complete.

“This is what Sovereign Heavenly King has attained.” World-Sovereign Heavenly King clearly perceived this realm and attained this Dharma gate of liberation.

 

The Buddha teaches that the nature of all Dharmas is without self-nature,
Profound, vast, and inconceivable.
He enables all sentient beings to develop pure faith.
Radiant Flame Heavenly King understands this well.

Commentary: This Heavenly King says, “The Buddha teaches that all Dharmas have no inherent self-nature.”

“Profound, vast, and inconceivable.” If all Dharmas are without self-nature, does that mean they are completely annihilated? No. They are profound, vast, and inconceivable. Nothing can compare with the depth of this Dharma, and nothing can match its vastness. It cannot be measured by the mind or expressed adequately in words.

“He enables all sentient beings to develop pure faith.” The Buddha uses the power of great wisdom and great spiritual abilities to enable all sentient beings to develop genuine and pure faith. This is right understanding and right view, not mistaken understanding or wrong views.

“Radiant Flame Heavenly King understands this well.” Radiant Flame Sovereign Heavenly King thoroughly understands this realm of the Dharma gate of liberation.

 

The Tathagatas of the three periods have perfected their merit and virtue.
They teach and transform the realm of sentient beings in inconceivable ways.
They inspire sentient beings to contemplate and rejoice.
The King Who Delights in the Dharma has understood and entered this gate.

Commentary: “The Tathagatas of the three periods have perfected their merit and virtue.” The three periods are the past, present, and future. The Buddhas have perfected their cultivation of merit and virtue throughout all three periods. Even the smallest amount of merit must not be lost, and even the smallest measure of wisdom must be cultivated. Even small amounts of merit and wisdom must be preserved.

“They teach and transform sentient beings in inconceivable ways.” The Buddha uses various skillful Dharma methods to teach and transform sentient beings. Why? Because one must cultivate and develop one’s own merit and wisdom. If one’s merit and wisdom are not yet complete, one must teach and transform sentient beings. Even when one’s merit and wisdom are complete, one continues to teach and transform sentient beings.

The more merit and wisdom one possesses, the better. Therefore, the Buddha is honored as the Venerable One of Two Perfections, meaning that the Buddha’s merit is complete and the Buddha’s wisdom is also complete. The merit and virtue the Buddha accumulates through teaching and transforming sentient beings are inconceivable.

“They inspire sentient beings to contemplate and rejoice.” The Buddha enables all sentient beings to be free from afflictions and to feel joy when contemplating the Buddha-Dharma. This is a peace and happiness beyond comparison, an inner joy that cannot be adequately described.

“The King Who Delights in the Dharma has understood and entered this gate.” The King Who Delights in Contemplation and the Dharma of Transformation understands this realm clearly.

 

Sentient beings sink into an ocean of afflictions.
The turbidity of ignorance and wrong views is truly frightening.
The Great Teacher compassionately rescues them and enables them to escape forever.
This is the realm contemplated by Transformation Banner King.

Commentary: “Sentient beings sink into an ocean of afflictions.” Here, “sentient beings” refers to the turbidity of sentient beings, while the “ocean of afflictions” refers to the turbidity of afflictions. Sentient beings sink into this sea of afflictions, which is like an ocean.

There are 84,000 kinds of afflictions. In general, they all fall within the scope of the three poisons: greed, anger, and delusion. Put even more simply, they arise from ignorance.

Because the turbidity of sentient beings is boundless and endless, Bodhisattvas vow to deliver all sentient beings.

Sentient beings are boundless; I vow to deliver them all. Afflictions are inexhaustible; I vow to end them all. Dharma gates are immeasurable; I vow to learn them all. The Buddha Way is unsurpassed; I vow to attain it.

These are the Bodhisattvas’ Four Great Vows. They use these four vows to deliver sentient beings in the evil age of the Five Turbidities. This is an excellent Dharma practice. Everyone who studies the Mahayana Dharma should give rise to this aspiration for enlightenment, the bodhicitta.

“The turbidity of ignorance and wrong views is truly frightening.” Ignorance is associated here with the turbidity of life. Why? Because the life circumstances of ignorant people are impure, and their lack of intelligence from birth is connected to these conditions.

The turbidity of views refers to incorrect and impure views. There are five kinds of wrong views:

1. The view of a self (satkāya-dṛṣṭi): Clinging to the body as something real and permanent, without understanding that it arises from the temporary combination of various conditions.

2. Extreme views (antagrāha-dṛṣṭi): Clinging to the belief that life is eternal and unchanging, which is the view of eternalism; or clinging to the belief that life is completely extinguished when the physical body dies, which is the view of annihilationism. Both fall into extremes.

3. Wrong views (mithyā-dṛṣṭi): A lack of clear understanding, an inability to distinguish good from evil, confusion between right and wrong, and mistaken judgments.

4. Clinging to one’s views (dṛṣṭi-parāmarśa): Holding firmly to one’s own mistaken views and believing them to be correct, ultimately remaining deluded and refusing to awaken.

5. Clinging to rules and observances (śīla-vrata-parāmarśa): Clinging to unreasonable precepts or mistakenly believing erroneous conduct to be correct, while refusing to correct one’s faults and practice goodness.

These five kinds of wrong views are extremely frightening.

“The Great Teacher compassionately rescues them and enables them to escape forever.” The Great Teacher refers to the Buddha, who is also called the Teacher of Gods and Humans. All sages and holy beings have compassion for sentient beings drifting in the ocean of birth and death. Therefore, they turn the Wheel of the Dharma to enable sentient beings to escape the evil age of the Five Turbidities and be reborn in the Pure Land of Eternally Tranquil Light, or in the World of Ultimate Bliss, truly leaving suffering behind and attaining happiness.

“This is the realm contemplated by Transformation Banner King.” Transformation Banner Heavenly King observed and understood this realm of the Dharma gate of liberation.

 

The Tathagata constantly emits great rays of light;
Within each ray of light are immeasurable Buddhas.
Each appears and transforms beings, teaching and liberating them.
The Heavenly King Wonderful Sound enters this profound Dharma gate.

Commentary: “The Tathagata constantly emits great rays of light.” The Heavenly King Constellation Sound Wonderful Adornment observes that the Tathagatas in the ten directions constantly emit great rays of light. This great treasury of light pervades the entire Dharma realm.

“Within each ray of light are immeasurable Buddhas.” Within each ray of light appear immeasurable, boundless Buddhas. Each Buddha, in turn, emits hundreds of thousands of millions of rays of light.

“Each appears and transforms beings, teaching and liberating them.” These Buddhas teach and transform sentient beings, enabling them to hear the Dharma, cultivate its teachings, attain the Way, and become Buddhas. This is the responsibility of every Buddha.

“The Heavenly King Wonderful Sound enters this profound Dharma gate.” The Heavenly King Constellation Sound Wonderful Adornment has attained this realm of liberation. There are eleven Heavenly Kings in this heaven.

The verses above were spoken by the eleven Heavenly Kings of the Heaven of Pervasive Purity, the Third Dhyana Heaven within the Form Realm, praising the Buddha’s merit and virtue. The following section begins explaining the verses of the Heavenly Kings of Radiant Sound, who belong to the Second Dhyana Heaven.

 

Furthermore, the Heavenly King Lovely and Joyful Light attained the gate of liberation through constantly experiencing the bliss of stillness and being able to subdue and eliminate the suffering of the world.

Commentary: The meaning of the preceding sutra passage has not yet been fully explained, so the discussion continues.

This Heavenly King Lovely and Joyful Light resides in the Heaven of Radiant Sound, the Second Dhyana Heaven. Through meditation, he attains the state in which the joy of meditation serves as nourishment and the delight of the Dharma fills him completely. He experiences genuine happiness; therefore, he is described as constantly enjoying the bliss of stillness.

Through meditation, he can subdue all heavenly demons and heretics. He can also manifest various forms to eliminate the suffering of the world. Using different kinds of supernatural powers and transformations, he rescues sentient beings from suffering and helps them attain happiness.

This is the gate of liberation attained by this Heavenly King.

 

The Heavenly King Pure and Wondrous Light attained the gate of liberation through the ocean of great compassion, which corresponds with the treasury of goodness, happiness, and joy of all sentient beings.

Commentary: The Heavenly King Pure and Wondrous Light has attained the ocean of great compassion and its corresponding state.

The mind of great compassion means universally liberating sentient beings, leading them away from delusion toward enlightenment so that they may all attain Buddhahood. If even one sentient being has not yet become a Buddha, this Bodhisattva will not become a Buddha either. Bodhisattvas all make such great vows.

This Heavenly King uses the mind of great compassion to embrace and guide sentient beings with whom he has karmic affinities.

The “ocean of correspondence” means that the capacity of the mind of great compassion is as vast as the ocean. It makes no distinction between those who are close and those who are hostile. Thus, it embodies unconditional loving-kindness and great compassion based on the understanding that all beings share the same essential nature.

Because this Heavenly King cultivates the mind of great compassion and practices compassionate deeds, he brings joy and happiness to all sentient beings. This happiness is incomparable.

This is the gate of liberation attained by this Heavenly King.

 

The Heavenly King Sovereign Sound attained the gate of liberation through manifesting, in a single thought-moment, the meritorious power of all sentient beings throughout boundless eons.

Commentary: In a single thought-moment, the Heavenly King Sovereign Sound can manifest the three periods of time throughout boundless eons. He can make the past become the present, transform the present into the future, and make the future become the past.

The three periods of time—past, present, and future—can all appear simultaneously within a single thought-moment. Therefore:

“Gather immeasurable eons into a single thought-moment; Expand a single thought-moment into immeasurable eons.”

Throughout immeasurable eons, there are also immeasurable sentient beings who cultivate merit and wisdom and eventually attain Buddhahood.

Cultivating merit brings merit; cultivating wisdom brings wisdom. In short, when merit and wisdom have been perfected, one becomes a Buddha.

This is the gate of liberation attained by this Heavenly King.

 

The Heavenly King Supreme Mindfulness and Wisdom attained the gate of liberation through enabling all worlds, throughout their cycles of formation, existence, destruction, and emptiness, to become as pure as space.

Commentary: The Heavenly King Supreme Mindfulness and Wisdom has attained a state in which all worlds, throughout their cycles of formation, existence, destruction, and emptiness, become completely pure like empty space.

A world undergoes four intermediate kalpas: formation, existence, destruction, and emptiness. One intermediate kalpa consists of twenty small kalpas, and four intermediate kalpas constitute one great kalpa.

A kalpa is a unit of time and is also translated as a “catastrophe” or “calamity.”

At the end of the destruction period of each small kalpa during the existence stage, three minor calamities occur:

1. Famine.
2. Epidemics.
3. Warfare.

The text states that the present era is the destruction period of the ninth small kalpa within the existence kalpa. When Shakyamuni Buddha appeared in the world, human life expectancy was one hundred years. Nearly three thousand years have passed since the Buddha entered Nirvana, so human life expectancy is now approximately seventy years. The text predicts that after another four thousand years, when human life expectancy falls to thirty years, the three minor calamities will begin.

The three minor calamities

1. Famine: In ancient times, the earth was pure and the people lived in harmony and happiness. Gradually, however, people began committing evil deeds such as killing, stealing, sexual misconduct, and lying.

When human life expectancy falls to approximately thirty years, people’s minds will no longer be as they once were. Their views will become distorted, and they will commit all ten evil deeds.

The celestial dragons will become angry and withhold rain. Plants and crops will cease to grow, and people will eventually resort to eating one another.

After seven years, seven months, and seven days, half of humanity will have died of starvation. This is the calamity of famine.

2. Epidemics: When human life expectancy falls to approximately twenty years, people’s minds will become extremely evil, and devastating epidemics will arise.

Anyone who contracts these diseases will die, and no medicine will be able to cure them. The epidemics will spread rapidly, leaving dry bones scattered across the fields.

After seven months and seven days, the epidemics will end, and nearly all of humanity will have perished. Only one-tenth of the population will remain.

3. Warfare: When human life expectancy falls to approximately ten years, people will be only one thước tall, a traditional unit of length. During the kalpa of decline, life expectancy decreases by one year for each unit of time specified in the text; during the kalpa of increase, it rises in the same manner.

People will no longer be filial or respectful. They will kill one another, and family relationships—including those between parents and children, husbands and wives, and other relatives—will be disregarded.

As a result of karmic forces, even grass and trees will become weapons capable of killing people. Everyone will believe, “If I do not kill them, they will kill me.” Therefore, people will kill or attack anyone they encounter.

After seven days of slaughter, approximately ninety-nine percent of humanity will have died. Only a small number of people will remain.

Those who survive without being killed will flee into the mountains, where benevolent spiritual beings will protect them.

After the calamity passes, the survivors will emerge from the mountains. When they encounter one another, they will embrace, weep, rejoice, comfort one another, and become friends.

At that time, everyone will develop a sense of shame and remorse, abandon evil, and practice good. They will develop moral and ethical principles, compassion, and an understanding of cause and effect. These qualities will gradually grow and improve.

People will live peacefully with one another, practice benevolence and righteousness, uphold morality, and harmonize their feelings. They will have no selfish or self-serving thoughts and will commit no evil deeds.

Life will become stable and peaceful. Everyone will have enough food and clothing and will cultivate the four immeasurable states of mind: loving-kindness, compassion, sympathetic joy, and equanimity. Everyone will believe in the truth of karmic cause and effect and its consequences.

The three great calamities: During the destruction of a kalpa, one great fire calamity occurs in each great kalpa. After seven great fire calamities, one great flood calamity occurs. After seven great flood calamities, one great wind calamity occurs.

There are fifty-six great fire calamities, seven great flood calamities, and one great wind calamity. In total, these three great calamities occur over sixty-four great kalpas.

The great fire destroys as far as the First Dhyana Heaven. The great flood rises as far as the Second Dhyana Heaven. The great wind reaches the Third Dhyana Heaven.

Only those who cultivate to the Fourth Dhyana Heaven escape the threat of these three great calamities.

The calculation of kalpas: The lifespan of human beings begins at a certain age and increases by one year every one hundred years until it reaches 84,000 years. It then decreases by one year every one hundred years until it reaches ten years.

One cycle of increase and decrease constitutes one small kalpa.

The calculation is:

(84,000−10)×100×2=16,798,000 years(84{,}000-10)\times100\times2 =16{,}798{,}000\text{ years}(84,000−10)×100×2=16,798,000 years

Thus, one small kalpa lasts 16,798,000 years, or sixteen million seven hundred ninety-eight thousand years.

One intermediate kalpa is twenty times the length of a small kalpa:

16,798,000×20=335,960,000 years16{,}798{,}000\times20 =335{,}960{,}000\text{ years}16,798,000×20=335,960,000 years

That is, three hundred thirty-five million nine hundred sixty thousand years.

One great kalpa is four times the length of an intermediate kalpa:

335,960,000×4=1,343,840,000 years335{,}960{,}000\times4 =1{,}343{,}840{,}000\text{ years}335,960,000×4=1,343,840,000 years

That is, one billion three hundred forty-three million eight hundred forty thousand years.

The formation of the world: During the twenty small kalpas of emptiness, the world contains nothing.

When the kalpa of formation begins, heavy rain first falls from the heavens, and the water rises as high as the Great Brahma Heaven. Gradually, the rain stops and the water recedes. Winds then blow, and the world takes shape.

As the world forms, sentient beings and plants grow. Gradually, communities develop, followed by culture, nations, and warfare.

The cycle progresses from the kalpa of existence to the kalpa of destruction. After destruction comes the kalpa of emptiness, and after emptiness comes the kalpa of formation.

When one cycle ends, another begins. This cycle continues without interruption.

 

The Heavenly King Lovely and Joyful Pure Wondrous Sound attained the gate of liberation through delighting in, believing in, and accepting all the Dharma of the sages and saints.

Commentary: The Heavenly King Lovely and Joyful Pure Wondrous Sound has attained a state in which all sentient beings experience joy and happiness and spontaneously come to listen to the Dharma. They also believe in and accept all the teachings of the sages and saints.

What is the Dharma of the sages and saints? It refers to the Dharma of the four noble realms:

1. The realm of Buddhas: The true teaching of the One Vehicle, the Middle Way of ultimate truth, in which emptiness is genuine and wondrous existence is revealed.

2. The realm of Bodhisattvas: The Dharma of the six perfections and the myriad practices.

3. The realm of Pratyekabuddhas: The Dharma of the twelve links of dependent origination.

4. The realm of Shravakas: The Dharma of the Four Noble Truths.

These are all the teachings cultivated by sages and saints and used to guide and transform sentient beings.

This is the gate of liberation attained by this Heavenly King.

 

The Heavenly King Good Contemplative Sound attained the gate of liberation through expounding, throughout the enduring kalpas, the meanings of all stages and skillful means.

Commentary: The Heavenly King Good Contemplative Sound has attained the state of contemplative stillness in sound, enabling him to awaken to the Way through sound itself.

While remaining in meditation, he passes through immeasurable kalpas and teaches the Dharma without leaving his meditation seat. He can travel to the worlds in the ten directions to teach and transform sentient beings.

He expounds all the meanings of the various stages, including the stages of Buddhas, Bodhisattvas, Pratyekabuddhas, and Shravakas, as well as all the Dharma methods of skillful means.

This is the gate of liberation attained by this Heavenly King.

 

The Heavenly King Who Adorns with Wonderful Sounds attained the liberation gate of great skillful means for making offerings to all Bodhisattvas who wish to descend from the inner court of Tusita Heaven to be born in the human world.

Commentary: This Heavenly King, who Adorns with Wonderful Sounds, has an extraordinarily magnificent voice. He has attained the state associated with all Bodhisattvas who are about to become Buddhas. These Bodhisattvas are successors to the Buddha’s position. They reside in the inner court of Tusita Heaven, waiting for the right causes and conditions to mature. Then, riding a six-tusked white elephant, they descend into the human world and begin the eight signs of attaining Buddhahood:

1. Descending into the world: Descending from heaven into the human world.
2. Entering the womb: Choosing parents with whom there is a karmic connection.
3. Birth: Being born from the side of the mother.
4. Renunciation: Leaving home and abandoning the five desires.
5. Conquering Mara: Subduing heavenly demons and non-Buddhist forces that cause disturbances.
6. Attaining perfect enlightenment: Realizing supreme, perfect, complete enlightenment.
7. Turning the Dharma Wheel: Expounding the Four Noble Truths, the Twelve Links of Dependent Origination, the Six Perfections, and so forth.
8. Nirvana: Attaining ultimate Nirvana.

There are three types of Nirvana:

• A. Nirvana with remainder: The Nirvana attained by Arhats.
• B. Nirvana without remainder: The Nirvana attained by Bodhisattvas.
• C. Ultimate Nirvana: The Nirvana attained by all Buddhas.

Our ordinary physical bodies are characterized by impermanence, suffering, emptiness, and non-self—the four sufferings. The Dharma bodies of the Buddhas are characterized by permanence, bliss, self, and purity—the four joys. The purpose of our study of the Buddha Dharma is to leave behind the four sufferings of the physical body and attain the four joys of the Dharma body.

The fundamental ethical principle of Buddhism is true emptiness and wondrous existence. The Lesser Vehicle speaks of existence, while the Great Vehicle speaks of emptiness; both can fall into the two extremes of existence and nonexistence. Ultimately, the Buddha taught the Middle Way of true emptiness and wondrous existence. It does not favor existence, nor does it favor emptiness. This is the Middle Way, which prevents sentient beings from becoming attached to anything. Within emptiness there is existence, and within existence there is emptiness. Emptiness and existence are not two separate things. The Heart Sutra states:

Form is no different from emptiness, Emptiness is no different from form. Form itself is emptiness, Emptiness itself is form.

This principle is explained very clearly.

This Heavenly King uses various skillful means to teach and transform sentient beings. This is the liberation gate he has attained.

 

The Heavenly King of Profound and Deep Radiant Sound attained the liberation gate of contemplating the boundless ocean of spiritual powers and wisdom.

Commentary: This Heavenly King uses radiance in place of sound to expound the Dharma and uses wisdom to contemplate the realm of the Buddha. The Buddha’s spiritual powers are infinite, and the Buddha’s wisdom is infinite. Therefore, they are described as an ocean of spiritual powers and wisdom, like the boundless sea. Buddhist scriptures frequently use the word “ocean” to describe something vast and profound.

There are six types of spiritual powers:

1. The divine eye.
2. The divine ear.
3. The ability to know the thoughts of others.
4. The ability to recall past lives.
5. Supernatural powers.
6. The extinction of all outflows, or the ending of all mental defilements.

There are two types of wisdom:

1. Fundamental wisdom: Innate or original wisdom.
2. Subsequently acquired wisdom: Wisdom acquired after birth through experience.

One type is attained through meditative concentration (innate wisdom); the other is attained through experience (acquired wisdom). This Heavenly King has attained this liberation gate.

 

The Heavenly King of Vast and Great Renown attained the liberation gate of the skillful means through which the ocean of all Buddhas’ merits is perfected and the Buddhas manifest in the world.

Commentary: This Heavenly King has attained the state encompassing all the merits cultivated by the Buddhas of the ten directions. Because the merits cultivated by the Buddhas are immeasurable and boundless, there is no way to calculate how many there are. Therefore, they are called an ocean of merit.

“Through three incalculable eons, one cultivates blessings and wisdom; through a hundred eons, one cultivates the auspicious physical characteristics.”

When all merits are perfected, one reaches the stage of the “Two-Footed Honored One,” thereby becoming a Buddha. The Buddha then comes into the world and uses various skillful means to teach and transform sentient beings. This is the liberation gate attained by this Heavenly King.

 

The Heavenly King of Supremely Excellent Pure Light attained the liberation gate of the treasury of deep faith and joyful devotion arising from the power of the Tathagata’s past vows.

Commentary: This Heavenly King has attained an understanding of the vows made by Buddhas in the past when they were still cultivating the path. The power of these vows extends throughout the entire Dharma realm. There is no place where the power of the Buddha’s vows is absent. In all Buddha-lands, the Dharma Wheel is constantly being turned.

Having understood this power, the Heavenly King develops joy and deep faith in the realm of the Buddha, without any doubt. He also delights in and follows the Buddha’s great treasury of Dharma. This is the liberation gate attained by this Heavenly King.

 

At that time, the Heavenly King of Delightful Radiant Light, relying on the Buddha’s spiritual power, universally surveyed all the heavenly beings of the Heaven of Lesser Light, the Heaven of Immeasurable Light, and the Heaven of Extreme Light, and spoke these verses:

Commentary: At this time, the Heavenly King of Delightful Radiant Light, residing in the Second Meditation Heaven of the Form Realm, relied on the Buddha’s great spiritual power and surveyed all the heavenly beings in the Heaven of Lesser Light, the Heaven of Immeasurable Light, and the Heaven of Extreme Light (also called the Heaven of Radiant Sound). He expressed these teachings in verses so that sentient beings could understand the principles.

The Second Meditation Heaven is called the Heaven of Joy and Bliss Arising from Concentration. Beings in this heaven experience increasing joy and bliss while abiding in meditative concentration. It consists of three heavenly realms:

• Heaven of Lesser Light: The heavenly beings in this realm emit light from their bodies and mouths while in concentration. Their minds are free of idle thoughts, and their mouths remain silent. They use radiance in place of spoken words.

• Heaven of Immeasurable Light: The heavenly beings in this realm emit light not only from their bodies and mouths but also from their minds, illuminating sentient beings everywhere.

• Heaven of Radiant Sound (Heaven of Extreme Light): The heavenly beings in this realm use the light of wisdom emitted from their bodies, mouths, and minds to carry out great Buddha activities and teach and transform sentient beings.

 

I recall the practices the Tathagata cultivated long ago,
Serving and making offerings to boundless Buddhas.
This was the foundation of a pure karmic deed born of faith;
Through the Buddha’s spiritual power, I can now see it.

Commentary: The Heavenly King of Delightful Radiant Light said, “I remember the wholesome merits that the Tathagata cultivated in the past.” What merits were they?

“Serving and making offerings to boundless Buddhas.”

In the past, the Buddha made offerings to countless Buddhas and cultivated wholesome merits. When Shakyamuni Buddha was cultivating the path in his former lives, he encountered Dipankara Buddha. He offered five lotus flowers and spread his hair over the mud for Dipankara Buddha to walk across. As a result, he received a prediction that he would become a Buddha in the future.

Making offerings means practicing in accordance with the teachings. Only by cultivating in accordance with the Dharma can one accumulate merit. Some people believe that adorning a Buddhist temple, offering ritual implements, incense, lamps, flowers, and fruit generates merit. Although such actions do generate merit, that merit is relatively small.

— Emperor Wu of Liang asked Patriarch Bodhidharma, “I have built many temples, copied many sutras and treatises, and ordained many monks and nuns. What merit have I gained?”

— Patriarch Bodhidharma replied, “You have gained no merit at all!”

— Emperor Wu of Liang asked again, “Why is there no merit?”

— The Patriarch replied, “At most, this merit brings minor rewards in the heavens and the human world. It is a cause that remains subject to outflows and a worldly cause. It is like a shadow following a form: it appears to exist, but in reality it is illusory.”

— The Emperor then asked, “What is true merit?”

— The Patriarch replied, “True merit is pure wisdom that is wondrous and perfectly integrated. Its original nature is empty and still. This merit cannot be attained through worldly methods.”

“This was the foundation of a pure karmic deed born of faith.”

Making offerings to all Buddhas throughout the ten directions establishes the foundation from which faith arises. Whatever one cultivates then becomes pure karma rather than defiled karma. This means that the body, speech, and mind are all pure, with not the slightest contamination. All three karmic activities are free of defilement.

“Through the Buddha’s spiritual power, I can now see it.”

Only through the Buddha’s great spiritual power can one now understand this realm. With the Buddha’s blessing and support, one can comprehend the practices cultivated by the Tathagata in the past.

 

The Buddha’s body is formless and free from all defilements;
It constantly abides in compassion, sympathizing with sentient beings.
All the worries and afflictions of the world are completely removed;
This is the liberation attained by Wondrous Light.

Commentary: The Buddha’s Dharma body pervades the entire Dharma realm. Although it fills the Dharma realm, it has no physical form. Precisely because it has no form, it can pervade the entire Dharma realm. If it had a form, it would have limits and boundaries.

Because it is formless, it is not contaminated by any dust or defilement. If it had a form, it could be subject to defilement. Without form, it naturally remains untouched by worldly dust.

What are these defilements? They are not physical particles of dust. Rather, they are the defilements of ignorance and afflictions, which also manifest as the arising of deluded thoughts. Whenever the mind is impure or one’s thoughts are improper, these are manifestations of impurity.

The Buddha is free from the notions of self, others, sentient beings, and a life span. Since these four notions are all empty, there is nothing for defilement to attach itself to. Therefore, the Buddha is said to be free from contamination, meaning free from all defiled phenomena.

“It constantly abides in compassion, sympathizing with sentient beings.”

The Buddha constantly abides in great loving-kindness. Great loving-kindness means caring for and showing compassion toward sentient beings. In short, the Buddha continually embraces sentient beings with great loving-kindness and great compassion. He constantly vows to save them, enabling them to escape the suffering of the Three Realms and attain the bliss of Nirvana.

“All the worries and afflictions of the world are completely removed.”

The world refers to the world-system, while worries and afflictions refer to sorrow, distress, and calamities. There are far too many worries and afflictions in this world. As a result, sentient beings sink into an ocean of suffering and anxiety, remaining submerged without awakening.

However, the Buddha uses compassion and sympathetic concern to free sentient beings from their worries and afflictions, ensuring that these troubles no longer persist.

“This is the liberation attained by Wondrous Light.”

This is the liberation gate of samadhi attained by the Heavenly King of Pure Wondrous Light.

 

The Buddha-Dharma is vast and boundless, without any limits.
All the worlds throughout the sea of lands appear within it.
Their various forms of formation and destruction are not the same.
The Heavenly King Sovereign Sound understands this liberation.

Commentary:  “The Buddha-Dharma is vast and boundless.” Earlier, the Heavenly King Pure and Wondrous Light perceived the Buddha’s realm as formless and free from defilement. Now, the Heavenly King Sovereign Sound perceives the Buddha’s realm as vast and boundless.

The Buddha-Dharma has 84,000 Dharma doors to counteract the 84,000 afflictions of sentient beings. In short, however many afflictions sentient beings have, the Buddhas have that many Dharma doors to remedy them. Each Dharma door treats one kind of affliction. That is why it is said that the Buddha-Dharma is vast and boundless.

“All the lands appear within it.” All lands appear within the Buddha-Dharma. Conversely, one can also say that all the Buddha-Dharma appears within the various lands.

“Their various forms of formation and destruction are not the same.” Worlds have four phases: formation, abiding, destruction, and emptiness. Sentient beings have four phases: birth, aging, sickness, and death. Thoughts have four phases: arising, abiding, changing, and ceasing. All of these are impermanent.

Every world passes through four stages: formation, abiding, destruction, and emptiness. Each stage lasts 20 small kalpas, and 80 small kalpas make one great kalpa. In short, from its formation to its destruction, a world passes through 80 small kalpas. Each great kalpa includes formation, abiding, destruction, and emptiness.

When one world forms, another world undergoes destruction. When that other world forms, this world undergoes destruction. During formation, the Earth comes into existence. During destruction, the Earth is destroyed. When this Earth perishes, another Earth comes into existence.

Within space are countless worlds and countless lands. This world is not the same as that world, and this land differs from that land. The Saha World in which we live is unlike the Land of Ultimate Bliss. The Saha World is full of suffering, whereas the Land of Ultimate Bliss is filled with supreme bliss.

Within each world are many countries, and the languages, cultures, and customs of each country differ.

“The Heavenly King Sovereign Sound understands this liberation.” The Heavenly King Sovereign Sound attained this gateway to liberation.

 

The Buddha’s spiritual powers are inconceivable.
They manifest throughout the vast lands of the ten directions.
All are made splendid and pure, continually appearing before us.
The Heavenly King Supreme Mind understands this liberation.

Commentary:  “The Buddha’s spiritual powers are inconceivable.” The Buddha is the Great Enlightened One. Whoever truly awakens is a Buddha. Whoever remains confused is a sentient being. Thus, the difference between sentient beings and Buddhas lies in delusion and enlightenment. Delusion makes one a sentient being; enlightenment makes one a Buddha.

The Sixth Patriarch Huineng said: “The Dharma itself is neither sudden nor gradual; Delusion and enlightenment arise at different times.”

This means that the fundamental nature of the Dharma is neither sudden nor gradual. The sudden teaching develops from the gradual, and the gradual teaching can develop from the sudden. The difference is simply that sentient beings become deluded or enlightened sooner or later; it is merely a matter of timing.

What are the Buddha’s spiritual powers? They are the three bodies, four wisdoms, five eyes, and six supernatural penetrations.

The three bodies are:

1. The Dharma Body.
2. The Reward Body.
3. The Transformation Body.

The four wisdoms are:

1. The Wisdom of Accomplishing Activities.
2. The Wondrous Observing Wisdom.
3. The Wisdom of Equality of Nature.
4. The Great Perfect Mirror Wisdom.

The five eyes are:

1. The Physical Eye.
2. The Heavenly Eye.
3. The Dharma Eye.
4. The Wisdom Eye.
5. The Buddha Eye.

The six supernatural penetrations are:

1. The Heavenly Eye Penetration.
2. The Heavenly Ear Penetration.
3. The Mind-Reading Penetration.
4. The Knowledge of Past Lives.
5. The Spiritual Power of Unimpeded Movement.
6. The Penetration of the Extinction of Outflows.

Therefore, it is said that the Buddha’s spiritual powers are inconceivable.

“They manifest throughout the vast lands of the ten directions.” In a single thought, the Buddha manifests throughout the Buddha-lands in the ten directions to teach and transform sentient beings. When the Buddha preached the Avatamsaka Sutra, He was seated beneath the Bodhi tree, yet His Dharma Body reached the Buddha-lands and simultaneously expounded the complete and sudden teaching.

“All are made splendid and pure, continually appearing before us.” The Buddha can make all Buddha-lands completely adorned and purified. This state is continually present.

“The Heavenly King Supreme Mind understands this liberation.” The Heavenly King Supreme Supreme Mind attained this expedient gateway to liberation.

 

Throughout the lands of the ten directions, as numerous as dust particles,
All Tathagatas are respectfully served and honored.
Having heard the Dharma, one remains free from defilement and never forgets it.
The Heavenly King Wondrous Sound understands this Dharma door.

Commentary:  “Throughout the lands of the ten directions, as numerous as dust particles.” All Tathagatas, countless as dust particles throughout the sea of worlds, must be revered, honored, and worshiped.

“All Tathagatas are respectfully served and honored.” When Shakyamuni Buddha was still cultivating the path as a causal-stage practitioner, He respectfully honored and made offerings to countless Tathagatas, as numerous as dust particles throughout the sea of worlds.

“Having heard the Dharma, one remains free from defilement and never forgets it.” When the Buddha was cultivating the path at the causal stage, He listened to all the Dharma, distanced Himself from all ignorance and defilement, and did not neglect any teaching. Even subtle or seemingly unimportant teachings were never forgotten. He paid particular attention to every detail and omitted nothing. Because He practiced in accordance with the Dharma, He remained free from defilement and forgot nothing.

“The Heavenly King Wondrous Sound understands this Dharma door.” The Heavenly King Lovely, Joyful, Pure, and Wondrous Sound understood this powerful application of the Dharma.

 

Throughout the oceans of countless great kalpas,
The Buddha expounds the stages of practice through unsurpassed expedient means.
What He teaches is boundless and inexhaustible.
The Heavenly King Well-Contemplating Sound understands this meaning.

Commentary:  “Throughout the oceans of countless great kalpas.” In the past, when Shakyamuni Buddha was still cultivating the path at the causal stage, He passed through countless, immeasurable great kalpas. Because these great kalpas were so numerous that their exact number could not be calculated, they are likened to an ocean and called an ocean of great kalpas.

“The Buddha expounds the stages of practice through unsurpassed expedient means.” During that time, the Buddha skillfully explained the meanings of all the stages of practice.

The word bhumi, or “stage,” carries the meaning of the earth, which supports growth. All things grow and develop from the earth. A stage also means progressing from the level of an ordinary being to that of a sage. This journey requires a very long period before one can attain the status of a sage.

Thus, the stages refer to teaching through various expedient means. “Unsurpassed” means that no sage can compare with the Buddha in this respect.

“What He teaches is boundless and inexhaustible.” The Buddha’s teachings through expedient means have no boundaries and cannot be fully expressed. No matter how extensively or in how many different ways one explains them, they can never be completely exhausted.

“The Heavenly King Well-Contemplating Sound understands this meaning.” The Heavenly King Well-Contemplating Sound understood this principle and realm.

 

The Tathagata possesses countless gateways to spiritual transformation.
In a single thought, He appears everywhere.
His birth into the world and attainment of the Way are great expedient means.
The Heavenly King Adorned Sound attains this liberation.

Commentary:  “The Tathagata possesses countless gateways to spiritual transformation.” The Buddha’s supernatural powers and transformations are limitless and boundless. They are unlike those of an Arhat, who is said to possess only eighteen kinds of transformations. They are also unlike those of a Bodhisattva. Although a Bodhisattva may possess hundreds of thousands of millions of transformations, these still have limits. The Buddha’s spiritual transformations, by contrast, are infinite and inexhaustible.

What does spiritual transformation mean? “Spiritual” means wondrous and unfathomable. We ordinary beings cannot comprehend it through thought or adequately describe it in words. “Transformation” means changing in ten thousand ways without end. From one gateway arise countless gateways, and countless gateways return to one gateway.

“In a single thought, He appears everywhere.” Through spiritual transformations, one is many and many are one. One and many are not two; one and many are limitless. Only in this way can the Buddha appear everywhere in a single instant.

Without moving from the place of enlightenment, the Buddha pervades the entire Dharma Realm while remaining seated in meditation. Yet throughout all space and the entire Dharma Realm, there is no place where the Buddha is not present. Therefore, it is said that in a single thought, He appears everywhere.

“His birth into the world and attainment of the Way are great expedient means.” All Bodhisattvas who wish to become Buddhas must first reside in the Tushita Heaven. They wait until the proper conditions mature, then descend into the human world to succeed to the position of a Buddha, teach and transform all sentient beings, and help them leave suffering and attain happiness.

At present, Bodhisattva Maitreya resides in Tushita Heaven, waiting to come to this world in the future to become a Buddha and its teacher.

When will Bodhisattva Maitreya become a Buddha? We are currently in the abiding phase, during the ninth kalpa of a decreasing aeon. Human life expectancy is approximately 70 years. Every 100 years, the lifespan decreases by one year until it reaches 10 years. Then it begins to increase, gaining one year every 100 years.

When the human lifespan reaches 84,000 years, it will begin to decrease again. When it falls to 80,000 years, Bodhisattva Maitreya will ride a white elephant with six tusks and descend from Tushita Heaven into the human world to teach and transform sentient beings.

It will take only one day and one night to liberate all those sentient beings who are ready to be liberated. During the time of Shakyamuni Buddha, some sentient beings remained who could not be taught and transformed. They have affinities with Bodhisattva Maitreya and will be taught and liberated by Him in the future.

Bodhisattva Maitreya now resides in the Inner Court of Tushita Heaven, where He teaches the Dharma to sentient beings at the Dragon Flower Assembly.

When Asanga was still in India, he went to Tushita Heaven every day to listen to the sutras. Upon returning to the human world, he recorded what he had heard and compiled the Yogacarabhumi Shastra (Treatise on the Stages of Yogic Practice).

The text discusses the characteristics of all phenomena and the principle that all phenomena are consciousness-only. It was taught by Shakyamuni Buddha and condensed into 660 dharmas. Later, Asanga’s younger brother, Bodhisattva Vasubandhu, summarized the teachings in the Treatise on the Hundred Dharmas.

“The Heavenly King Adorned Sound attains this liberation.” The Heavenly King Adorned Sound understood this realm.

 

Through the sustaining power of His majestic might, the Buddha can expound the Dharma.
He manifests the spiritual powers of all Buddhas.
According to the faculties and inclinations of sentient beings, He purifies them all.
The Heavenly King Light Sound realizes this gateway to liberation.

Commentary:  “Through the sustaining power of His majestic might, the Buddha can expound the Dharma.” The Buddha’s great spiritual authority and power are the result of virtuous qualities accumulated over many kalpas.

Originally, this world was destined to deteriorate and perish. However, through His great spiritual power, the Buddha preserves the world’s peace and stability. He also expounds various wholesome teachings, skillfully employing expedient means to teach and transform sentient beings so that they awaken and understand the saying: “The sea of suffering is boundless; turn back, and you will find the shore.”

“ He manifests the spiritual powers of all Buddhas.” All Buddhas manifest every kind of wondrous spiritual power and function, enabling sentient beings to purify their faculties and inclinations and free themselves from defilement. Not only do their bodies become pure, but their minds also become pure.

“According to the faculties and inclinations of sentient beings, He purifies them all.” Sentient beings who possess wholesome roots have cultivated many wholesome roots in previous lifetimes and accumulated much merit in the field of blessings. Consequently, they enjoy blessings and possess wholesome roots in this lifetime.

Some sentient beings do evil rather than good in this lifetime. Why do they not experience evil retribution? Some people do not understand this question.

The reason is that they cultivated wholesome roots in previous lifetimes. Although they commit evil in this life, the wholesome results from their previous lives have matured, while the results of their present evil deeds have not yet matured. When the evil results eventually mature, they will experience the corresponding negative consequences.

Other sentient beings do good and avoid evil in this lifetime, yet still suffer negative consequences. This is because they planted many evil causes in previous lifetimes. Although they perform good deeds now, they must still experience the consequences of their past evil actions.

When the results of their good deeds mature, they will receive good results, either in this lifetime or in a future lifetime.

This principle is very simple: planting melons yields melons, and planting beans yields beans. In short, whatever cause one plants, that is the result one receives.

The faculties and natures of sentient beings differ from person to person, so their experiences and realms also differ. Their desires likewise vary. Some want to become government officials, some want to become wealthy, some want to live in large, luxurious houses, and others want to drive new cars.

These various material desires gradually erode people’s innate character and obscure the radiant light of their wisdom.

All Buddhas teach and transform sentient beings according to their inclinations, helping them cultivate wholesome roots. Once wholesome roots have been established, their desires also become pure, and they are no longer burdened by various cravings.

Why can we not attain liberation? Because we are bound by the five desires: wealth, sexual pleasure, fame, food, and sleep.

Cultivating the Way means loosening the bonds of these five desires. When we free ourselves from these bonds, we attain spiritual freedom.

“The Heavenly King Light Sound realizes this gateway to liberation.” The Heavenly King Profound and Deep Light Sound realized this gateway to liberation.

 

The Tathagata’s wisdom has no bounds;
None in the world can compare with Him, and He has no attachments;
With a compassionate heart, He appears everywhere before sentient beings;
The Heavenly King of Vast Renown realizes this Dharma gateway.

Commentary:  “The Tathagata’s wisdom is limitless.” The Buddha is a great awakened one endowed with immense wisdom. The Buddha is the wisest of all sages. There is nothing He does not know, nothing He does not awaken to, nothing He does not understand clearly, and nothing He cannot accomplish. Because the Buddha’s wisdom extends throughout empty space and the entire Dharma realm, without limits or boundaries, it is said that the Tathagata’s wisdom is limitless.

“None in the world can compare with Him, and He has no attachments.” The Buddha’s wisdom is incomparable. No one in the human realm can equal Him, and no one in the heavenly realms can equal Him either. Although no one can match the Buddha’s wisdom, the Buddha Himself remains free from attachment.

“With a compassionate heart, He appears everywhere before sentient beings.” The Buddha possesses not only great wisdom but also great compassion. Using the radiance of great wisdom and the mind of great compassion, He teaches and transforms all sentient beings, liberating them all. Whoever has the karmic affinity will be saved. Therefore, the Buddha manifests before all sentient beings.

“The Heavenly King of Vast Renown realizes this Dharma gateway.” The Heavenly King of Vast Renown understands this state of the Dharma gateway of liberation.

 

In past lives, the Buddha practiced the Bodhi path;
He made offerings to all Buddhas throughout the ten directions.
Before each Buddha, He made great vows;
The King of Supreme Radiant Light rejoiced greatly.

Commentary: “In past lives, the Buddha practiced the Bodhi path.” When Shakyamuni Buddha was still at the causal stage, before attaining Buddhahood, He extensively practiced the Bodhi path and followed the way of the Bodhisattva. What is the Bodhi practice? It means the vows and practices directed toward awakening. These are:

I vow to liberate the sentient beings within my own nature. I vow to sever the afflictions within my own nature. I vow to learn the Dharma methods within my own nature. I vow to realize the Buddha Way within my own nature.

What is the Bodhisattva path? It means sacrificing oneself to save others. Externally, one gives away one’s country, possessions, wife, and children; internally, one gives one’s head, eyes, marrow, and brain. Only by possessing this spirit of generosity can one truly practice the Bodhisattva path.

When the Buddha was at the causal stage, He cultivated the myriad practices and trained in meditation. Therefore:

Diligently cultivate morality, concentration, and wisdom; Eliminate greed, anger, and delusion.

One cultivates and accumulates merit and virtue. Only when both blessings and wisdom are complete can one become a Buddha.

“He made offerings to all Buddhas throughout the ten directions.” Because the Buddha practiced the Bodhi path, He aspired upward to attain Buddhahood and downward to liberate sentient beings. He spared neither body nor life in making offerings to all Buddhas throughout the ten directions. How much less, then, would He cling to external possessions? Every particle of dust in this world has been a place where Buddhas of the past, present, and future have relinquished their bodies and lives.

“Before each Buddha, He made great vows.” Before every Buddha, He made great vows and offered reverence and offerings to all Buddhas throughout the ten directions. In the past, the Buddha’s power of practice and power of vows were both immense; this is why He ultimately attained Buddhahood.

Those of us who study the Way must also make great vows. Everything should be done for the sake of sentient beings, not for ourselves. If we practice cultivation but do not make vows, it is like a flower that blooms but bears no fruit; we will not achieve fulfillment.

“The King of Supreme Radiant Light rejoiced greatly.” The Heavenly King of Supreme Pure Light understood this state and consequently gave rise to great joy.

The preceding verses are ten verses spoken by the Heavenly Kings of Light-Sound Heaven, which belongs to the Second Dhyana Heaven in the Form Realm. They praise the Buddha’s merit and virtue. The following verses are spoken by the Great Brahma Kings of the First Dhyana Heaven.

 

Furthermore, the Brahma King Shikhin attained the Dharma gateway of liberation through which he expounds the Dharma throughout the spiritual practice assemblies in the ten directions, while all his practices remain pure and free from attachment.

Commentary: The principles discussed above have not yet been fully explained, so we will continue.

This Brahma King Shikhin is a Great Brahma King in the First Dhyana Heaven of the Form Realm. He speaks of the purity of his own cultivation, which extends throughout all practice assemblies in the ten directions. What does purity mean? It means not being selfish, not seeking personal gain, not being jealous, not creating obstacles, and not being contaminated by the three poisons of greed, anger, and delusion.

All Buddhas living in the present age establish places for spiritual practice. What is a place of spiritual practice? It is a place where people cultivate the Way.

When Shakyamuni Buddha expounded the Avatamsaka Sutra (the Flower Garland Sutra), the teaching took place in seven locations:

1. Bodhi Practice Site.
2. Hall of Universal Radiance.
3. Trayastrimsha Heaven, the Heaven of the Thirty-Three.
4. Yama Heaven.
5. Tushita Heaven.
6. Heaven of Enjoying Others’ Emanations.
7. Jetavana Grove.

Any place where sutras are expounded and the Dharma is taught is called a place of spiritual practice. The gathering is named after the sutra being taught, such as the Avatamsaka Dharma Assembly or the Lotus Sutra Dharma Assembly.

This Heavenly King attained the Dharma gateway of liberation that is free from contamination and obstruction.

 

The Brahma King Huiguang attained the Dharma gateway of liberation that enables all sentient beings to enter meditative concentration and samadhi.

Commentary: This Brahma King Huiguang possesses the radiance of wisdom and enables all sentient beings to enter meditative concentration and samadhi.

The word dhyana is translated as “quiet contemplation.” “Quiet” means stopping and resting; “contemplation” means thinking and reflecting. In short, it means bringing all scattered thoughts and deluded imaginings to a halt.

Samadhi is translated as “concentration.” Thus, the term “dhyana samadhi” combines Sanskrit and Chinese terminology.

Deluded thoughts are like drifting clouds, while the true mind is like the sun. When clouds cover the sun, its light cannot shine forth. Meditation is like the wind that blows away the clouds. Once the clouds disperse, the sunlight becomes visible.

Practicing meditation means stopping deluded thoughts. When deluded thoughts cease, wisdom manifests, which is also called awakening. Therefore: When false thoughts do not arise, this is meditation; Sitting and seeing one’s original nature, this is concentration.

This Heavenly King understands this state. Within samadhi, the joy of meditation becomes nourishment, and the joy of the Dharma fills him completely. Thus, he attains this Dharma gateway of liberation.

 

The Brahma King Shansi Huiguangming attained the Dharma gateway of liberation that enables him to enter all inconceivable Dharmas.

Commentary: This Brahma King possesses three kinds of wisdom: the wisdom gained through hearing, the wisdom gained through contemplation, and the wisdom gained through cultivation.

• Hearing: By listening to the Dharma, one can attain wisdom.

• Contemplation: By reflecting and thinking deeply, one can also attain wisdom.

• Cultivation: Through spiritual practice, one can attain even greater wisdom.

These are the three essential aspects of wisdom. They are forms of acquired wisdom, obtained through learning. Fundamental wisdom arises through meditative concentration.

These three kinds of wisdom radiate a light that illuminates all sentient beings, enabling them to benefit from the three kinds of wisdom as well.

This Brahma King attained the Dharma gateway of liberation and entered all wondrous Dharmas that are beyond description. This wondrous Dharma cannot be adequately expressed in words or grasped through thought. As the saying goes:

When a person drinks water, only that person knows whether it is hot or cold.

One must cultivate spiritual practice personally to experience and understand this state. Only then can one give rise to the patience that realizes the unborn nature of all phenomena.

 

The Brahma King Puyun Yin attained the Dharma gateway of liberation that enables him to enter the ocean of all the Buddhas’ sounds.

Commentary: This Brahma King enters the ocean of sounds of all Buddhas throughout the ten directions. In other words, he can hear and understand the words spoken by all Buddhas.

No matter how intelligent ordinary people may be, they cannot learn every language spoken throughout the world. The Buddha, however, possesses the complete ocean of languages. When the Buddha teaches the Dharma, beings of every kind can understand what He is saying and clearly comprehend His intended meaning. Each kind of being receives its own benefit and realization. Therefore: Through a single voice, the Dharma is expounded; Beings of every kind understand according to their nature.

The realizations of different beings vary, and the states they attain are also different. Each Brahma King realizes a different state of awakening.

This Brahma King attained the unobstructed samadhi Dharma gateway of liberation.

 

The Brahma King Guanshi Yinyin Zizai attained the Dharma gateway of liberation through which he can retain in memory the skillful means used by Bodhisattvas to teach and transform all sentient beings.

Commentary: This Brahma King observes all the languages and sounds in the world and attains freedom and mastery over them. Because he has attained samadhi concerning language and sound, he can remember them. Whatever Dharma he hears, once it enters his ears, he will never forget it.

All Bodhisattvas use skillful and expedient methods to teach and transform sentient beings. These methods are not fixed or unchanging. A method that works at one time may not necessarily work at another.

These skillful means involve observing the capacities of sentient beings and teaching according to their needs. The Dharma is explained in a way suited to each person, just as medicine is prescribed according to the illness.

For example, arsenic is extremely poisonous in its natural form. However, when used properly, it can serve as a powerful medicine and treat certain toxic conditions. This is an example of the skillful method of “using poison to counteract poison.” Although arsenic can be used medicinally, it must not be administered in excessive quantities.

Skillful means work in the same way. They must not be abused and should be used only when appropriate to address a particular need.

Now I will tell a story about “saving a baby with empty hands.”

When the Buddha was still alive in this world, one day He went out to beg for alms. As He passed a well, He saw a baby crawling toward it from a distance. The baby had not yet learned to walk, and it looked as though the child was about to fall into the well.

The situation was extremely urgent. The Buddha wanted to rush over and save the baby’s life, but there was no longer enough time.

Therefore, the Buddha called out loudly to the baby:

“Little child! Little child! I have candy in my hand. Crawl over here quickly!”

Hearing that there was candy to eat, the baby crawled toward the Buddha.

In fact, the Buddha had no candy in His hand. He deceived the baby, but He did so to save the child’s life. In this situation, only a skillful means could be used.

The Buddha liberates sentient beings in the same way. He observes what each being likes and gives that being something suitable. Then, little by little, He teaches the Dharma. This is the method of skillful and expedient means.

This Brahma King attained this Dharma gateway of liberation.

 

The Brahma King Jijing Guangmingyan attained the Dharma gateway of liberation that reveals the distinct characteristics of karmic results throughout the world.

Commentary: This Brahma King understands the characteristics of karmic results experienced throughout the world.

What are the characteristics of karmic results? They mean that whatever causes one plants, that is the result one receives. In short, planting good causes brings good results, while planting evil causes brings evil results.

Good results may lead to becoming an Arhat, a Pratyekabuddha, a Bodhisattva, or a Buddha. These are the wholesome results associated with the four sacred Dharma realms.

One may also be reborn in the heavens or as a human being. These are the karmic results of heavenly and human existence.

Evil results may lead to rebirth as an animal, a hungry ghost, or a being in the hell realms. These are the karmic results of the three evil destinies.

The relationship between causes, effects, and karmic retribution is precise and never deviates, even by the slightest amount. Therefore, there is a saying: “If you want to know what you did in a previous life, Look at the results you experience in this life. If you want to know what your next life will be like, Look at what you are doing in this life.”

If you want to know what causes you planted in previous lives, look at what you encounter and what you enjoy in your present life. These are the results of causes planted in the past.

If you planted good causes, you will reap good results in this life, and circumstances will generally be favorable. If you planted evil causes, you will reap evil results, and circumstances will generally be unfavorable.

If you want to know what your future will be like, look at what you are doing now. If you perform good deeds and accumulate merit, you will receive blessings in the next life. If you create too much negative karma, you may be reborn as a cow or a horse. Those who are jealous may be reborn as giant pythons, while those who deceive others may be reborn as chickens.

In short, whatever karma you create, you will experience its corresponding result.

Every sentient being has its own distinct karmic characteristics; no two are exactly alike. Human beings have the karmic characteristics of human beings, cows have those of cows, and pigs have those of pigs.

Cows are not slaughtered in India, and pigs are not slaughtered in Islamic countries. These, too, are examples of how the karmic circumstances of different beings vary.

Some people are extremely wealthy but have no children. They possess wealth but lack offspring. Others are very poor but have many children. They have many children but lack wealth.

Everyone has their own circumstances, and these circumstances differ from person to person.

Nothing in heaven or earth is absolutely perfect in every respect. Even when something appears perfect in every way, people may still feel that something is missing. Why? Because human desire has no bottom.

This Brahma King understands that the characteristics of worldly karmic results are all different, and thus he attains this Dharma gateway of liberation.

 

The Liberation Door of Great Brahma King Universal Radiant Light: Manifesting different forms to tame all beings according to their various kinds.

Commentary: Great Brahma King Universal Radiant Light has attained the ability to manifest different forms and realms according to the differences among sentient beings. For example, when he sees a tiger, he manifests as a tiger to tame it. When he encounters a dragon, he manifests as a dragon to tame dragons. When he encounters birds and other flying creatures, he manifests as a flying creature to tame them. When he encounters aquatic beings, he manifests as an aquatic being to tame them.

Thus, he manifests in appropriate forms to guide and tame beings, enabling all sentient beings to bring forth the Bodhi mind and cultivate the unsurpassed path. This is the liberation door attained by this Brahma King.

 

Great Brahma King Universal Radiant Light attained the liberation door of manifesting before and guiding all sentient beings according to the differences among their respective kinds.

Commentary: Brahma King Transformative Sound possesses the ability to transform sounds into hundreds of thousands of different varieties. Because he can transform sounds, he abides in all Dharmas and attains the pure, radiant characteristics of Dharma. Tranquil practice refers to the realm of nonaction that nevertheless accomplishes all actions. This Brahma King has attained the liberation door of the realm of tranquil practice.

 

Brahma King Radiant Wonderful Eye attained the liberation door of: Constantly appearing diligently throughout all realms, without attachment, without boundaries, and without dependence.

Commentary: Brahma King Radiant Wonderful Eye possesses the radiant wisdom that illuminates sentient beings, enabling them to develop the eye of discernment and recognize whether a Dharma is correct or incorrect. He understands that the Buddha’s Dharma body is like empty space.

Within all realms, there is no attachment: he clings neither to emptiness nor to existence, and he does not cling to either of these two extremes.

Because the Buddha’s Dharma body is like empty space, it has no boundaries and nothing on which to depend. Although the Buddha’s Dharma body is like empty space, the Buddha continually appears in the world. Why? Because the cycle of birth and death for sentient beings has not yet ended. Therefore, the Buddha continually manifests in the world to teach and transform sentient beings, helping them abandon delusion and return to awakening, leave suffering behind, and attain happiness. This Brahma King has attained this samadhi and liberation Dharma door of awakening.

 

The Liberation Door of Brahma King Pleasing Oceanic Sound: Constantly contemplating and observing the inexhaustible Dharmas.

Commentary: Brahma King Pleasing Oceanic Sound possesses an exceptionally beautiful and melodious voice that brings joy to those who hear it. His Dharma teachings resonate like the sound of the great ocean.

He has also attained the practice of meditation. The word dhyana means “cultivating through contemplation.” He observes that all worldly and transcendental Dharmas are infinite, inexhaustible, and inconceivable.

Through meditation, he develops great wisdom and understands the wondrous principles of the true characteristics of all things, as well as the inconceivable and inexhaustible treasury of Dharma contained in all Dharmas. This is the liberation door he has attained.

 

At that time, Great Brahma King Shikhi, relying on the Buddha’s spiritual power, surveyed all the Brahma hosts, Brahma attendants, and Great Brahma hosts, and spoke these verses:

Commentary: After Brahma King Pleasing Oceanic Sound had finished describing the liberation door he had attained, Great Brahma King Shikhi, who resides in the First Dhyana Heaven of the Realm of Form, relied on the Buddha’s great spiritual power to survey all the Brahma hosts, Brahma attendants, and Great Brahma beings in these three heavenly realms. He then spoke verses praising the Buddha’s virtues and clarifying the true meaning of the Buddha’s teachings.

The First Dhyana Heaven is called the Heaven of Joy and Bliss Born of Seclusion. Beings in this heaven abandon all suffering and distress and experience joy and happiness. There are three heavenly realms:

• Brahma Host Heaven: “Brahma” means purity. Beings in this heaven have pure minds and no sensual desires. There are males but no females, and all beings are born through transformation.

• Brahma Attendant Heaven: Beings in this realm have no suffering or distress; they experience only pleasure and happiness.

• Great Brahma Heaven: Beings in this realm are naturally pure and diligently cultivate morality, concentration, and wisdom, thereby eliminating greed, anger, and delusion.

 

The Buddha’s body is pure and ever tranquil and still,
Its radiance illuminates the entire world,
Without characteristics, actions, form, or shadow,
Like clouds floating in the empty sky.

Commentary: “The Buddha’s body is pure and ever tranquil and still.” Great Brahma King Shikhi says that the Buddha’s body is pure and tranquil, abiding in stillness. Although it is pure and tranquil, it nevertheless possesses radiance.

“Its radiance illuminates the entire world.” The Buddha’s radiance shines throughout every world. There is nowhere it does not reach and nowhere it does not illuminate. All sentient beings dwell within the illumination of the Buddha’s compassionate light and come to understand that turning the light inward to reflect upon oneself is a Dharma door to awakening.

“Without characteristics, actions, form, or shadow.” There is no physical appearance, no activity, no form, and no shadow. The Buddha is like clouds in empty space.

“Like clouds floating in the empty sky.” Although sentient beings can see clouds in the sky, the clouds do not cling to anything. They exist only briefly before eventually disappearing.

 

The Buddha’s body abides in such a meditative realm,
No sentient being can fathom it,
He reveals skillful means that are inconceivable,
This is what King Wisdom Light has realized.

Commentary: “The Buddha’s body abides in such a meditative realm.” The Buddha constantly abides in samadhi. Within samadhi, things are as described here; outside samadhi, they are not so. The realm of samadhi is such that there is no state of non-concentration; it is always samadhi. The Buddha expounds the Avatamsaka Sutra, the Great Expansive Buddha Flower Adornment Sutra, while abiding in samadhi.

“No sentient being can fathom it.” No sentient being can fully understand or fathom the Buddha’s realm of samadhi.

“He reveals skillful means that are inconceivable.” The Buddha reveals this realm to enable all sentient beings to bring forth the great Bodhi mind and swiftly attain perfect enlightenment. This is an inconceivable Dharma door of skillful means.

“This is what King Wisdom Light has realized.” King Wisdom Light has understood this realm.

 

The oceans of Dharma doors in Buddha-lands, as numerous as dust particles,
Are all completely expounded in a single utterance,
Yet even throughout oceans of kalpas, the exposition would never end,
This is the liberation of Benevolent Thought Wisdom Light.

Commentary: “The oceans of Dharma doors in Buddha-lands, as numerous as dust particles.” How many Buddha-lands are there in the ten directions? They are as numerous as dust particles. What is meant by an “ocean of Dharma doors”? Imagine a great ocean contained within each dust particle, with each ocean containing immeasurable Dharma doors. This illustrates the vast number of Dharma doors, which are likened to an ocean. Hence, the term “ocean of Dharma doors.”

“Are all completely expounded in a single utterance.” A single utterance refers to the true characteristics of reality. The true characteristics of reality are without characteristics, and being without characteristics means that there is nothing that cannot have characteristics.

As long as the true characteristics of reality are expressed, all Dharmas are encompassed within them. This may also be called suchness, or Buddha-nature. All Dharma doors flow forth from Buddha-nature. Therefore, expressing a single utterance can encompass all Dharma doors without leaving anything out.

“Yet even throughout oceans of kalpas, the exposition would never end.” The ocean of Dharma doors is as vast as the number of dust particles, extending throughout all of empty space and the entire Dharma realm. Even if one expounded these Dharma doors throughout all future kalpas, the exposition would never end. The ocean of Dharma doors could never be completely described. This statement is made in terms of skillful means.

At this point, someone might raise a question: “The previous line says that everything can be explained in a single utterance, while the next line says that no matter how long one speaks, the Commentary will never end. Isn’t that a contradiction?”

In fact, there is no contradiction. The first line speaks from the perspective of the true characteristics of reality; therefore, it says that a single utterance can encompass everything without omission. The next line speaks from the perspective of skillful and expedient means, according to which the exposition can never be completed, no matter how long it continues.

The first line presents the whole, while the next presents the individual details. Viewed as a whole, one sentence can encompass everything. Explained in detail, the exposition would remain unfinished even after all future kalpas.

From the perspective of the Exoteric Teachings, what a person understands can be expressed completely in a single sentence. From the perspective of the Esoteric Teachings, there are immeasurable meanings that cannot be fully expressed.

“This is the liberation of Benevolent Thought Wisdom Light.” Brahma King Benevolent Wisdom Light has understood this liberation door.

 

The perfect voices of all Buddhas are equal throughout the world,
Sentient beings understand according to their respective kinds,
Yet no distinctions are made regarding the sounds,
This is what Brahma Heaven Universal Sound has realized.

Commentary: “The perfect voices of all Buddhas are equal throughout the world.” The voices of all Buddhas are perfectly complete. What is meant by a perfect voice? It means that whatever kind of sentient being hears the Buddhas’ voices can awaken, realize the fruits of the path, transcend birth and death, and attain Nirvana. Human beings, asuras, hungry ghosts, and beings in the hell realms can all awaken and understand in this way.

“Yet no distinctions are made regarding the sounds.” All sentient beings throughout the nine Dharma realms hear the Buddha’s Dharma teachings and understand them according to their respective kinds. They increase their roots of goodness, abandon delusion, and return to awakening.

When beings of different kinds hear the Buddha’s perfect voice, each feels that the Buddha is teaching specifically for them. They naturally develop wholehearted faith and accept the teachings without giving rise to discriminating thoughts or doubt.

“This is what Brahma Heaven Universal Sound has realized.” This is the principle of awakening and understanding realized by Brahma Heaven Universal Cloud Sound.

 

All the Tathagatas of the three ages,
Skillfully practice expedient means to enter Bodhi,
All appear within the Buddha’s body;
This is the liberation realized by the Heavenly King Sound.

Commentary: “All the Tathagatas of the three ages.” In the past, there were countless and boundless Buddhas. In the present, there are also countless and boundless Buddhas. In the future, there will likewise be countless and boundless Buddhas.

“Skillfully practice expedient means to enter Bodhi.” All Buddhas of the past, present, and future initially cultivated the path of awakening. They practiced through various expedient methods and Dharma teachings before finally attaining Buddhahood.

“All appear within the Buddha’s body.” After cultivating for a long time, they ultimately realized complete, perfect, and unsurpassed enlightenment and attained Buddhahood. Therefore, it is said that all appear within the Buddha’s body.

“The Heavenly King Sound realized this teaching.” This liberation was attained by the Brahma King who Observes Sounds with Sovereign Freedom.

 

The karma of every sentient being is different;
According to their causes, they experience various results.
The Buddha manifests throughout the world in this way;
The Heavenly King of Tranquil Radiance realizes this teaching.

Commentary: “The karma of every sentient being is different.” Each sentient being has different karmic consequences. Good deeds bring good results, while evil deeds bring evil results.

What is good? Any action that benefits sentient beings is good. Examples include repairing roads, building bridges, constructing schools, and opening hospitals, provided that the purpose is charity rather than making money.

What is evil? Any action that benefits oneself while harming others is evil. Examples include operating slaughterhouses, trading weapons, and manufacturing bombs and ammunition—activities that benefit oneself at the expense of sentient beings.

“According to their causes, they experience various results.” Sentient beings experience karmic consequences according to the causes they have planted. In short, whatever cause one plants, one receives the corresponding result.

For example, if someone kills another person’s father, that person’s own father may be killed in return; if someone kills another person’s child, that person’s own child may be killed in return. Those who do not observe the precept against killing will inevitably be killed by others in the future. This is a karmic consequence in the world.

“The Buddha manifests throughout the world in this way.” Such causes produce such results; such karma produces such consequences. This is a natural principle. Therefore, the Buddha manifests various circumstances in the world to explain this principle and counteract the karmic consequences experienced by sentient beings. By seeing these circumstances, sentient beings can develop an awakened mind and aspire to the unsurpassed path.

“The Heavenly King of Tranquil Radiance realizes this teaching.” The Great Brahma King of Tranquil Radiance and Bright Eyes understood this principle.

 

Limitless Dharma methods are all freely accessible;
Sentient beings throughout the ten directions are tamed and guided.
No discriminating thoughts arise among them;
This is the realm of the Heavenly King of Universal Light.

Commentary: “Limitless Dharma methods are all freely accessible.” This Great Brahma King of Universal Brightness has attained all Dharma methods. He can expound the Dharma freely and according to circumstances. Whether he explains it from one perspective or another, everything is perfectly harmonious and unobstructed.

“Sentient beings throughout the ten directions are tamed and guided.” Two methods are used to guide and discipline sentient beings: subduing and embracing.

Subduing means bringing sentient beings into respectful submission by allowing them to witness the power and virtue of the teacher. This is the method of subduing.

Embracing means accepting and guiding sentient beings through compassion, transforming them with a compassionate heart and drawing them in through moral virtue. This is the method of embracing.

This heavenly king uses these two methods throughout the ten directions to teach and transform sentient beings.

“No discriminating thoughts arise among them.” When dealing with sentient beings, one does not give rise to discriminatory thoughts. One cannot say, “This being is good, so I will help them,” while saying, “That being is evil, so I will not help them.”

Nor can one say, “This being has an affinity with me, so I must help them,” while saying, “That being has no affinity with me, so I need not help them.”

Instead, one treats all sentient beings with equal compassion, without discrimination whatsoever. Everyone is treated equally according to the same standard.

“This is the realm of the Heavenly King of Universal Light.” This realm was attained by the Great Brahma King of Universal Light Throughout the Ten Directions.

 

The Buddha’s body is endless, like empty space;
Formless and unobstructed, it pervades the ten directions.
All manifestations appear like illusions;
The King of Transformative Sound awakens to this path.

Commentary:  “The Buddha’s body is endless, like empty space.” The Buddha’s body resembles empty space. Although it is like empty space, it can never be exhausted or brought to an end.

“Formless and unobstructed, it pervades the ten directions.” The Buddha’s body has neither shape nor form, yet sentient beings can perceive it. Precisely because it has no fixed form, it is unobstructed. If it had a fixed shape or form, there would be obstacles. Although it has no form, it continually manifests throughout the ten directions.

“All manifestations appear like illusions.” All manifestations of the Buddhas are like illusions and magical transformations. This resembles the reflection of a single moon in a thousand rivers: there is only one moon, yet it appears in a thousand rivers.

“The King of Transformative Sound awakens to this teaching.” The Great Brahma King of Transformative Sound understood this principle.

 

The characteristics of the Tathagata’s body are without limit;
His wisdom and voice are likewise boundless.
He appears in the world without attachment;
The Heavenly King of Radiant Splendor enters this teaching.

Commentary: “The characteristics of the Tathagata’s body are without limit.” The Buddha’s body extends throughout empty space and the entire Dharma realm. Therefore, the characteristics of the Tathagata’s body are said to be boundless.

It has no place to which it is attached. It does not cling to any realm of existence, nor does it cling to nonexistence. By relinquishing both existence and nonexistence, it reveals the Middle Way. Thus, the characteristics of the body are said to be boundless.

“His wisdom and voice are likewise boundless.” Not only is the Tathagata’s wisdom without limits, but His voice is also without limits.

One day, the Venerable Maudgalyayana used his supernatural powers to travel westward through countless Buddha realms. He wanted to test how far the Buddha’s voice could reach. In the end, he could not determine its limit. No matter how far he traveled, the Buddha’s voice sounded as though it were right before him. This demonstrates that the Tathagata’s voice is boundless.

“He appears in the world without attachment.” The Buddha appears in the world to expound the Dharma and liberate sentient beings, yet He remains unattached and breaks through all forms of clinging. Only by abandoning all attachments can one attain Buddhahood; otherwise, Buddhahood cannot be attained.

“The Heavenly King of Radiant Splendor enters this teaching.” This liberation was attained by the Great Brahma King of Radiant Splendor.

 

The Dharma King dwells in the Hall of Wondrous Dharma;
The radiance of the Dharma body illuminates everything.
The nature of Dharma has no equal and no fixed characteristics;
This is the liberation of the King of Ocean Sound.

Commentary: “The Dharma King dwells in the Hall of Wondrous Dharma.” The Dharma King refers to the Buddha. Because the Buddha possesses supreme freedom and mastery over all dharmas, He is called the Dharma King.

The highest position among ordinary beings is that of a Wheel-Turning Sage King. The highest position among sages is that of the Dharma King. The Wheel-Turning Sage King possesses thirty-two physical marks, and the Dharma King likewise possesses thirty-two marks.

This Great Brahma King of Ocean Sound constantly reflects upon and contemplates the inexhaustible Dharma of liberation. He contemplates the Buddha as the Dharma King, who possesses freedom and mastery over all dharmas, and further contemplates how the Dharma King dwells in the Hall of Wondrous Dharma.

“The radiance of the Dharma body illuminates everything.” The radiance of the Buddha’s Dharma body shines throughout all Buddha lands, leaving no place unilluminated.

“The nature of Dharma has no equal and no fixed characteristics.” The nature of Dharma cannot be compared with anything else. Although it has a name, it has no physical form or characteristics. The nature of Dharma pervades the entire Dharma realm, and no other realm can compare with it.

“This is the liberation of the King of Ocean Sound.” This liberation was understood by the Great Brahma King of Ocean Sound.

The Commentary of the verses and the attainments of the five groups, comprising fifty heavenly kings belonging to the Form Realm, has now been completed. Next, the text continues with the liberations and verses attained by the seven groups, comprising seventy heavenly kings belonging to the Desire Realm.

 

Furthermore, the Sovereign Heavenly King attained the liberation of the treasury of sovereign freedom, which brings about the immediate maturation of countless sentient beings.

Commentary: This Sovereign Heavenly King belongs to the Heaven of the God Who Delights in Others’ Emanations, the sixth heaven of the Desire Realm.

He has no sorrow, no worries, no afflictions, and no conflicts with anyone. He lives peacefully and harmoniously with everyone.

Wherever he goes, he enables sentient beings to mature and develop the treasury of sovereign freedom. Because he has attained sovereign freedom, he enables all sentient beings to hear the Dharma, awaken to its teachings, and attain the liberation of the treasury of sovereign freedom.

He possesses immeasurable compassion and immeasurable joy and equanimity. Truly, he is a great Bodhisattva who protects and upholds the Dharma.

 

The Heavenly King of Benevolent Eyes attained the liberation gate of observing the happiness of all sentient beings and enabling them to enter the blissful realm of the sages.

Commentary: This Heavenly King of Benevolent Eyes has an exceptionally kind and compassionate gaze. He looks upon sentient beings with compassionate eyes, observing their happiness rather than their suffering. Why? Because he himself has no suffering, so he does not know that sentient beings experience suffering; he observes only their happiness.

The happiness of sentient beings consists of achieving fame and wealth, and getting whatever they desire. If they pray for a son, they obtain a son; if they pray for a daughter, they obtain a daughter; if they seek wealth and honor, they obtain wealth and honor; if they seek an official position and reputation, they obtain them. These are forms of worldly happiness.

This Heavenly King fulfills all the wishes of sentient beings. If he wants to teach them to understand the Buddhadharma, he first satisfies their desires.

In summary, whatever sentient beings enjoy, this Heavenly King fulfills their wishes and makes them happy. Afterward, he enables them to enter the blissful realm of the sages.

What is the blissful realm of the sages? It is the four virtues of Nirvana: permanence, bliss, true self, and purity. This is ultimate happiness.

Worldly happiness, on the other hand, means finding pleasure within suffering. Why is worldly happiness described as finding pleasure within suffering? Because the greatest worldly happiness is becoming wealthy. Yet once people have money, they count every single coin carefully. They may even be unable to sleep peacefully at night, tossing and turning without falling asleep. Consider this: Is that suffering or happiness?

Beyond becoming wealthy, the next greatest form of worldly happiness is becoming an official. Therefore, nothing seems more enjoyable than holding a powerful and influential government position.

A good official works to ensure that the people have enough food and warm clothing and strives for their happiness. A wicked official, however, exploits the people and secretly accumulates wealth for personal gain. Such an official is corrupt and accepts bribes.

Although these corrupt officials may appear to enjoy the height of worldly pleasure, abusing their power and influence to deceive others, the people are angry but dare not speak out. Nevertheless, these officials drift up and down in the perilous sea of political life. Eventually, they may encounter disaster and be put to death. Consider this: Is that suffering or happiness?

This Heavenly King understands this principle clearly. Therefore, he enables sentient beings to abandon worldly suffering and attain the ultimate liberation of freedom and ease.

Only happiness beyond the mundane world is genuine happiness. It is the four virtues of Nirvana: permanence, bliss, true self, and purity.

In summary, this means realizing the pure Dharma body and dwelling in the Pure Land of Eternal Stillness and Light, or in the Land of Ultimate Bliss, where one is born from a lotus flower and is free from the suffering of birth and death. That is genuine happiness.

 

The Heavenly King Who Adorns Himself with the Wondrous Jeweled Banner attained the liberation gate of following the various desires of sentient beings and inspiring them to practice the Way.

Commentary: This Heavenly King wears a crown adorned with various beautiful jewels, resembling a jeweled banner radiating brilliant light.

He constantly accommodates the desires of all sentient beings. He explains the wondrous Dharma that they enjoy hearing, enabling them to practice according to the Dharma, faithfully follow the teachings, and quickly attain Buddhahood.

This is the liberation gate he attained.

 

The Heavenly King of Courageous Wisdom attained the liberation gate of universally embracing all sentient beings through the truths he expounds to them.

Commentary: This Heavenly King possesses courageous and extraordinary wisdom that no one can surpass. He can embrace and guide all sentient beings, just as a magnet attracts iron.

He draws all sentient beings into the Buddhadharma, whether they have sharp or dull faculties, and explains to them the true meaning of the Tathagata’s teachings.

For sentient beings with sharp faculties, he explains the profound truth: the Middle Way, which combines true emptiness with wondrous existence.

For sentient beings with dull faculties, he teaches provisional teachings. First, he explains the principle of existence, then the principle of emptiness, gradually guiding them into the true teaching of the One Vehicle.

 

The Heavenly King of Wondrous Sounds and Phrases attained the liberation gate of advancing his own practice by remembering the Tathagata’s vast and great compassion.

Commentary: This Heavenly King has an inconceivably wondrous voice. He is skilled at expounding the Dharma and speaks in extraordinarily subtle and wondrous expressions. Therefore, he is called the Heavenly King of Wondrous Sounds and Phrases.

He attained the state of remembering the Tathagata’s great compassion. To remember means never to forget, continually keeping the Buddha in one’s thoughts and mind.

The Buddha’s compassion is like empty space: vast, immeasurable, and boundless. No sage can compare with this compassion.

By increasing one’s diligence in cultivating the practices of the Way, one can achieve spiritual accomplishment. This Heavenly King attained this liberation gate.

 

The Heavenly King of the Wondrous Light Banner attained the liberation gate of manifesting the gateway of great compassion to destroy all banners of arrogance.

Commentary: The Heavenly King of the Wondrous Light Banner attained the gateway of great compassion, which enables beings to leave suffering and attain happiness, abandon delusion and return to enlightenment, and completely eradicate all pride and arrogance.

He embodies unconditional loving-kindness and great compassion arising from the recognition that all beings share the same essential nature.

When he sees sentient beings without food, it is as though he himself has no food. When he sees sentient beings without clothing, it is as though he himself has no clothing.

In summary, when he sees sentient beings experiencing any kind of suffering, it is as though he himself were experiencing all that suffering. This is the manifestation of compassion.

This Heavenly King has no arrogance. He does not look down upon sentient beings or abandon those who lack wholesome roots, those who are poor and suffering, or those who are ignorant.

He makes no distinctions between high and low status, nobility and lowliness. He regards all sentient beings equally and without discrimination. This is the liberation gate he attained.

 

The Heavenly King of the Realm of Tranquil Stillness attained the liberation gate of subduing all the hostile and harmful anger of beings in the world.

The Heavenly King of the Realm of Tranquil Stillness obtained the liberation gate of subduing the anger and harmful intentions of all worldly beings.

Commentary: The Heavenly King of the Realm of Tranquil Stillness constantly abides in a state of meditative concentration. He subdues all the anger and harmful intentions of worldly beings, transforming them into compassion, sympathetic joy, and equanimity.

People who harbor anger belong to the realm of Asuras. Asuras enjoy fighting and constantly compete to win and to be number one.

There are Asuras in the heavens and Asuras in the human world. Heavenly Asuras frequently wage war against the celestial beings. Human Asuras frequently cause great wars, leading one country to fight another, one ethnic group to fight another, and one religion to fight another. In the future, even the Earth and other celestial bodies will wage war against one another. All these wars arise because of the mischief caused by Asuras.

There are two types of Asuras: yin and yang. Yang Asuras are represented by armies in the human world, while yin Asuras are represented by thieves and other wicked criminals.

All those who commit evil deeds and murder are Asuras, and any sentient beings who enjoy fighting can also be called Asuras.

Asuras exist among animals and hungry ghosts as well. Their anger is intense. They attack and disturb one another, leaving one another unable to live in peace.

This Heavenly King can subdue their anger and transform it into compassion. If everyone possessed a compassionate heart, there would be no killing and no war.

This is the state of the liberation gate attained by this Heavenly King.

 

The Heavenly King of the Wondrous Wheel Adorned Banner attained the liberation gate through which the boundless Buddhas of the ten directions all come in response to being remembered.

Commentary: The Heavenly King of the Wondrous Wheel Adorned Banner attained the understanding that the Buddhas throughout the ten directions are too numerous to count. When they are remembered, the Buddhas radiate light and come to the place of spiritual practice.

The Shurangama Sutra states: “Remember the Buddha and be mindful of the Buddha in the present; In the future, you will certainly see the Buddha.”

When you remember the Buddhas of the ten directions, the Buddhas of the ten directions also remember you. If you do not remember the Buddhas, they do not remember you either. However, this is only one aspect of the matter. Both sides must be involved for a spiritual resonance and response to occur.

The wishes and prayers of sentient beings constitute the response-seeking aspect, while the blessings bestowed by Buddhas and Bodhisattvas constitute the responding aspect.

The Buddhas constantly remember all sentient beings. Therefore, they make vows to liberate sentient beings. If the Buddhas did not remember sentient beings, they would not make vows to liberate them.

When sentient beings remember the Buddhas, they should make offerings to the Buddhas, draw near to them, respect them, and bow to them. When both sides remember one another, a spiritual resonance and response will occur, allowing one to receive the Buddha’s radiance.

Whoever remembers the Buddha will have the Buddha appear in that person’s mind. This Heavenly King attained this liberation gate.

 

The Heavenly King of Flower-Light Wisdom attained the liberation gate of universally manifesting the attainment of perfect enlightenment in accordance with the thoughts and intentions of sentient beings.

Commentary: The Heavenly King of Flower-Light Wisdom attained the ability to manifest all Buddhas everywhere in accordance with the thoughts and intentions of sentient beings, in order to teach and guide them in cultivating all the various practices.

Whatever thoughts sentient beings may have, the Buddhas know and see them all. Therefore, the Buddhas employ various Dharma methods to teach and guide sentient beings so that they may attain perfect enlightenment.

Perfect enlightenment means Anuttara Samyak Sambodhi, the Sanskrit term for unsurpassed, complete, and perfect enlightenment.

This is the liberation gate attained by this Heavenly King.

 

King of the Devas Indra’s Wondrous Light attained the Dharma-gate of liberation of freely wielding great awesome power to pervade all worlds.

Commentary: “Indra” means “Lord of Heaven,” the ruler of the Heaven of the Thirty-Three (Trāyastriṃśa Heaven). In the Amitabha Sutra, he is called Śakra Devānām Indra, while in the Shurangama Sutra, he is called Indrāya.

This King of the Devas, Indra’s Wondrous Light, is the King of the Heaven of Freely Enjoying Others’ Transformations. He possesses great awesome virtue and spiritual powers, penetrating all worlds and expounding the Dharma for sentient beings.

He also possesses a kind of freedom in the Dharma. When the Buddha expounds the Dharma, there is neither coming nor going, and the Dharma being spoken is limitless and boundless. This is the Dharma-gate of liberation through freedom in the Dharma that this King of the Devas has attained.

 

At that time, the King of the Heaven of Sovereignty, relying on the Buddha’s awesome spiritual power, surveyed all the hosts of Sovereign Devas and spoke these verses.

Commentary: At that moment, this King of the Heaven of Sovereignty relied on the Buddha’s great awesome virtue and spiritual powers to survey all the celestial beings in the Heaven of Freely Enjoying Others’ Transformations.

He used verses to restate what had been explained above, enabling the celestial beings to understand the principles of the Buddha’s teachings more deeply.

 

The Buddha’s body pervades the entire Dharma realm;
It universally responds to sentient beings, appearing before them all;
Through various teachings, it constantly transforms and guides living beings;
In the Dharma, Sovereign Devas can attain awakening.

Commentary: “The Buddha’s body pervades the entire Dharma realm.”

How vast is the Dharma realm? The Buddha’s body is just as vast. However small the Dharma realm may be, the Buddha’s body is equally small. The Buddha’s body and the Dharma realm are identical. Although the Dharma realm is vast, it does not extend beyond the Buddha’s body.

“It universally responds to sentient beings, appearing before them all.”

Every sentient being receives the radiance of the Buddha’s light and can have the Buddha manifest before them. The Buddha’s mind and the minds of sentient beings respond to one another.

The Buddha’s Dharma body is like a clear, bright mirror in which all sentient beings appear.

“Through various teachings, it constantly transforms and guides living beings.”

The Buddha expounds various teachings, encompassing both Buddhism and non-Buddhist teachings. All religions are included within Buddhism; no religion exists outside the scope of Buddhism.

The Buddha continually teaches and transforms sentient beings, enabling them to bring forth the Bodhi mind, seek the unsurpassed path, and attain unsurpassed enlightenment.

“In the Dharma, Sovereign Devas can attain awakening.”

This enables all sentient beings to attain freedom within the various Dharmas, achieve liberation, awaken, and obtain wisdom.

This King of the Devas attained the Dharma-gate of liberation through freedom and awakening—the freedom to awaken.

 

All worldly pleasures and desires
The bliss of the Sages’ quiescence is supreme;
Abiding in the vast nature of Dharma
King of the Devas Wondrous Eye perceives this.

Commentary: What are worldly pleasures?

People who enjoy drinking alcohol believe that drinking is the greatest pleasure a person can experience. While drinking, they feel free and at ease; once they become drunk, they no longer feel free and at ease.

People who enjoy gambling believe that gambling is the greatest pleasure in life. When they win, they feel free and at ease; when they lose, they no longer feel free and at ease.

Is that suffering or happiness?

People who enjoy competitions believe that victory is the greatest happiness. But when they lose, do they not suffer?

In short, the greatest worldly pleasure is precisely the cause of the greatest suffering.

“The bliss of the Sages’ quiescence is supreme.”

What, then, is the greatest happiness?

Only transcendent happiness is genuine happiness. It is the most excellent kind of happiness. The four virtues of Nirvana constitute the supreme bliss.

“Abiding in the vast nature of Dharma.”

Only after attaining the Sages’ bliss of quiescence can one abide in the vast, boundless nature of Dharma.

“King of the Devas Wondrous Eye perceives this.”

King of the Devas Wondrous Eye contemplated this state and attained this Dharma-gate of liberation.

 

The Tathagata appears throughout the ten directions;
He expounds the Dharma in accordance with the minds of sentient beings;
All doubts and uncertainties are completely dispelled;
King of the Devas Wondrous Banner attained this Dharma-gate of liberation.

Commentary: “The Tathagata appears throughout the ten directions.”

When the Buddha appears in the world, he manifests throughout the Dharma realm in the ten directions. Therefore, it is said: “He is nowhere and yet nowhere is he absent; there is nowhere he does not exist.”

One may also say that he extends throughout empty space and pervades the entire Dharma realm.

“He expounds the Dharma in accordance with the minds of sentient beings.”

The Buddha universally responds to the capacities of sentient beings and expounds the Dharma for them.

For those who can be guided through provisional teachings, the Buddha expounds provisional teachings. For those who should be guided through definitive teachings, the Buddha expounds definitive teachings.

For those with Mahayana capacities, the Buddha teaches the Mahayana. For those with Hinayana capacities, the Buddha teaches the Hinayana.

For those who have not planted roots of goodness, the Buddha teaches them how to plant roots of goodness. For those who have already planted roots of goodness, the Buddha teaches them how to bring those roots to maturity.

For those whose roots of goodness have matured, the Buddha teaches them the Dharma of liberation.

The Buddha observes the capacities and dispositions of sentient beings before expounding the Dharma for them.

“All doubts and uncertainties are completely dispelled.”

If sentient beings harbor doubts, the Buddha expounds the Dharma for them, enabling them to eliminate all doubts and give rise to a mind of right faith.

“King of the Devas Wondrous Banner attained this Dharma-gate of liberation.”

King of the Devas Wondrous Banner attained this Dharma-gate of liberation.

 

All Buddhas throughout the worlds proclaim wondrous sounds;
They expound the wondrous Dharma throughout immeasurable kalpas;
They can express everything completely in a single word;
Great Wisdom Courageous attained this Dharma-gate of liberation.

Commentary: “All Buddhas throughout the worlds proclaim wondrous sounds.” The Buddhas of the ten directions dwell throughout the worlds in the ten directions. In every world, there are Buddhas who proclaim wondrous sounds.

The wondrous sounds proclaimed by the Buddhas extend throughout empty space and the entire Dharma realm.

Whether there are sounds or no sounds, forms or no forms, explicit teachings or no explicit teachings, everything whatsoever is part of the Buddhas’ proclamation of wondrous sounds.

During the Song dynasty, Su Dongpo visited Mount Lu and composed a poem containing these two lines:

The sounds of the stream are all the Buddha’s vast, long tongue; The colors of the mountains are none other than the pure Dharma body.

These lines mean that the sound of flowing water is the Buddha expounding the Dharma, and the forms and colors of the mountains are none other than the Buddha’s pure Dharma body.

Not only are the sounds of streams the Buddha’s “vast, long tongue,” but all sounds in the world are manifestations of the Buddha’s vast, long tongue—that is, sounds expounding the Dharma.

Therefore, the flowing water and blowing wind all proclaim the Dharma’s sounds, and all the forms and colors in the world are the Buddha’s Dharma body.

The Buddha’s wondrous words involve both speaking and not speaking: the Dharma is expressed, yet nothing is ultimately expressed. The Buddha’s Dharma body is both present and beyond any fixed location.

When sentient beings encounter these wondrous sounds and forms, they understand them and awaken. If they do not understand, they become confused by their circumstances and cannot awaken.

Thus, whether one awakens or fails to awaken depends on a single thought.

“They expound the wondrous Dharma throughout immeasurable kalpas.”

From immeasurable kalpas until now, the Buddha has continually expounded the wondrous Dharma to universally liberate sentient beings.

He expounds the Dharma day after day, at every moment, without interruption.

Initially, the Buddha taught the Avatamsaka Sutra for twenty-one days. Next, he taught the Agama Sutras for approximately twenty years. He then taught the Vaipulya Sutras for eight years and the Prajna Sutras for twenty-two years.

Afterward, he taught the Lotus Sutra for eight years. Finally, as he entered Nirvana, he taught the Mahaparinirvana Sutra.

The Buddha expounded the Dharma for forty-nine years and conducted more than three hundred assemblies. He never rested. His spirit of transmitting the teachings was truly magnificent! It can be said that no one before or after him could compare.

“They can express everything completely in a single word.” Although the Buddha expounded the Dharma throughout immeasurable kalpas, all these teachings can be expressed in a single word.

The Buddha’s expounding of the Dharma throughout immeasurable kalpas involves skillful and expedient means, enabling sentient beings to understand the Buddha’s teachings.

If all Dharmas were explained in a single word, most sentient beings would not understand them.

The Buddha wishes to expound the Dharma through definitive teachings, but definitive teachings involve a Dharma that cannot be spoken. If there is no Dharma that can be spoken, sentient beings have no Dharma they can hear.

“Great Wisdom Courageous attained this Dharma-gate of liberation.” King of the Devas Great Wisdom Courageous attained this Dharma-gate of liberation.

All the vast compassion in the world
Cannot equal even a fraction of the Tathagata’s compassion;
The Buddha’s compassion is like empty space;
King of the Devas Wondrous Sound awakened to this Dharma-gate.

Commentary:  “All the vast compassion in the world.” The greatest compassion in the world is like the love parents have for their children. Yet even this great compassion cannot compare with the Buddha’s compassion in the slightest.

“Cannot equal even a fraction of the Tathagata’s compassion.” Even a portion of the Buddha’s compassionate love and protection for sentient beings is far greater than the compassion parents have for their children.

The Buddha’s great compassion seeks to rescue sentient beings from the sea of suffering, even at the cost of sacrificing his own life.

Consider Bodhisattva Ksitigarbha, who rescues sentient beings in the hell realms. He made the great vow:

Until the hells are empty, I vow not to become a Buddha. Only after all sentient beings have been delivered Will I realize Bodhi.

His practice follows the Bodhisattva path, and his vow is to rescue sentient beings.

All the Buddhas of the ten directions throughout the immeasurable kalpas of the past have made this great vow.

How could the compassion of parents compare with the compassion of the Buddha?

Parents love their children for a single lifetime, whereas the Buddha loves sentient beings across many lifetimes.

The Buddha possesses great compassion toward all sentient beings. To teach and transform them, he is willing to give up his own body. Regardless of the danger involved, he does not shrink back. He is determined to save sentient beings and enable them to attain peace and happiness.

“The Buddha’s compassion is like empty space.” How vast is the Buddha’s compassion? It is as vast as boundless empty space, and it will never be exhausted.

“King of the Devas Wondrous Sound awakened to this Dharma-gate.” King of the Devas Wondrous Sound understood the state of the Buddha’s great compassion toward sentient beings. This is the Dharma-gate of liberation that he attained.

 

All sentient beings have arrogance as high as a mountain;
The Ten Powers shatter it completely, leaving nothing behind.
This is the great compassionate activity of the Tathāgata;
King Wonderful Light Banner practices this path.

Commentary:  “Sentient beings have arrogance as high as a mountain.” Why do sentient beings remain ordinary sentient beings? Because they have an arrogant mind, meaning pride and conceit. Their arrogance is even higher than Mount Sumeru. Spiritual cultivation means eliminating arrogance. Therefore, the Six Perfections include the Perfection of Patience. If you can practice patience, you will not have a self-conceited mind.

“The Ten Powers shatter it completely, leaving nothing behind.” One must use the Dharma method of the Ten Powers to shatter the arrogance of sentient beings. The Ten Powers are the ten powers of wisdom:

1. The power of knowing what is possible and what is impossible.
2. The power of knowing the karmic consequences of actions in the three periods of time.
3. The power of knowing meditation, liberation, and samādhi.
4. The power of knowing the superior and inferior faculties of beings.
5. The power of knowing the various understandings and inclinations of beings.
6. The power of knowing the various realms or dispositions of beings.
7. The power of knowing the paths leading to all destinations.
8. The power of unobstructed divine vision.
9. The power of knowing past lives without karmic defilements.
10. The power of permanently eliminating habitual tendencies.

“This is the great compassionate activity of the Tathāgata.” This is the Buddha’s activity of great loving-kindness and great compassion, fully capable of eliminating the obstacles that hinder sentient beings from cultivating the path. We must have perseverance and determination to shatter the mountain of arrogance.

“King Wonderful Light Banner practices this path.” King Wonderful Light Banner cultivated this Dharma method and thereby attained this liberation.

 

The pure light of wisdom fills the entire world;
Whoever sees it has ignorance and darkness dispelled.
It enables them to leave behind all evil destinies;
King Heavenly Silence has realized this Dharma.

Commentary:   “The pure light of wisdom fills the entire world.” The Buddha’s light of wisdom extends throughout all of empty space and the entire Dharma realm. Therefore, it is said, “The Buddha’s light shines everywhere.” The Buddha’s radiance is not only pure but also majestic. Any sentient being touched by the Buddha’s radiance will surely awaken great wisdom. To receive the Buddha’s radiance, one must diligently cultivate the path.

“Whoever sees it has ignorance and darkness dispelled.” If a person has abundant wholesome roots and sees the Buddha’s radiance, their ignorance and inner darkness will surely be dispelled.

Why are sentient beings ignorant? Because their minds and outlook are not upright, broad-minded, and luminous. They are constantly selfish and pursue personal gain, thinking only of their own interests. As a result, their ignorance grows increasingly dark. The darker it becomes, the more ignorant they become; the more ignorant they become, the darker it becomes.

The Analects contains the following saying: “What you do not want for yourself, Do not impose upon others.”

This means that if there is something you do not want, you should not do anything to harm others or cause them affliction. Thus, one should “put oneself in another person’s place.” This is a Confucian principle and also a negative outlook on life. Buddhism advocates loving-kindness and compassion, which constitute a positive outlook on life.

Unfortunately, some Buddhists misunderstand the true meaning of the Buddha’s teachings. They act solely for themselves and pay no attention to others. They are 108,000 miles away from the ideals of a Bodhisattva. Unless they turn back and correct themselves, they will travel farther and farther away.

“It enables them to leave behind all evil destinies.” The Buddha enables all sentient beings to escape the destinies of asuras, animals, hungry ghosts, and hell beings. In short, they can escape the six realms of cyclic existence, resolve the cycle of birth and death, leave suffering behind, attain happiness, and reach Nirvāṇa.

“King Heavenly Silence has realized this Dharma.” King Heavenly Silence has understood this Dharma method.

 

Light emanates from every pore to expound the Dharma;
There are as many Buddha names as there are sentient beings.
Each hears the teachings according to their own preferences;
King Wonderful Wheel Banner has attained this liberation.

Commentary: “Light emanates from every pore to expound the wonderful Dharma.” Every pore on the Buddha’s body emits great radiance. The Buddha does not merely emit light; each pore also expounds all the wonderful Dharma teachings.

“There are as many Buddha names as there are sentient beings.” There are as many Buddha names as there are sentient beings. This is because all sentient beings possess Buddha-nature and will eventually become Buddhas. When they become Buddhas, they will have Buddha names.

“Each hears the teachings according to their own preferences.” According to the capacities and dispositions of sentient beings, each can hear the wonderful Dharma expounded by the Buddha.

“King Wonderful Wheel Banner has attained this liberation.” This is the liberation attained by King Wonderful Wheel Banner.

 

The Tathāgata’s freedom is beyond all measure;
It pervades the entire Dharma realm and empty space.
All assemblies can clearly behold it;
Flower Wisdom has realized this liberation.

Commentary:  “The Tathāgata’s freedom is beyond all measure.” The Buddha’s wondrous great supernatural powers are indescribable. They are inconceivable, beyond discussion, impossible to measure, and without boundaries.

“It pervades the entire Dharma realm and empty space.” The Buddha’s great supernatural powers fill the entire Dharma realm and all of empty space. Therefore, they are said to be immeasurable.

“All assemblies can clearly behold it.” The Buddha’s great supernatural powers manifest throughout the worlds in the ten directions. Wherever a Dharma assembly takes place, all sentient beings can clearly see the Buddha’s powers, unobstructed and transparent.

When the Buddha expounds the Dharma, he may emit light or cause the earth to quake. Light may emanate from between his eyebrows, his mouth, his knees, his feet, and other parts of his body. Earthquakes have six forms: shaking, roaring, striking, moving, surging, and rising. These are manifestations of supernatural power.

“Flower Wisdom has realized this liberation.” This is the state of liberation attained by King Heavenly Flower Light Wisdom.

 

Throughout oceans of immeasurable and boundless great kalpas,
The Buddha manifests throughout the ten directions to expound the Dharma.
Yet the Buddha is never seen coming or going;
King Wonderful Light has realized this teaching.

Commentary:  “Throughout oceans of immeasurable and boundless great kalpas.”

Throughout oceans of immeasurable and boundless great kalpas, the Buddha continuously expounds the Dharma without resting, going everywhere to universally guide, teach, and liberate sentient beings.

“The Buddha manifests throughout the ten directions to expound the Dharma.” The Buddha manifests throughout the worlds in the ten directions and expounds the Dharma for sentient beings. Sometimes, he turns his compassionate vessel around and returns to the realm of sentient beings to teach them the Dharma.

“Yet the Buddha is never seen coming or going.” Although the Buddha manifests throughout the ten directions to expound the Dharma, one does not see him traveling to the ten directions, nor does one see him arriving from the ten directions.

What does this mean?

It is like the moon appearing in all bodies of water. The moon reflected in every body of water appears because of the moon in the sky. Although the original moon shines in the water, the moon itself does not move. The moon in the water is merely the reflection of the original moon’s light. Thus, the original moon remains unmoving and neither comes nor goes.

The Buddha is like the bright moon, illuminating the ten directions without coming or going. If our minds are pure, the Buddha’s radiance appears. If our minds are dirty and impure, the Buddha’s radiance does not appear.

Cultivating the path means cultivating the mind and making it pure, free from even a single particle of defilement and without the arising of a single thought. At that moment, the Buddha’s radiance will appear before us.

“King Wonderful Light has realized this liberation.” This is the liberation attained by King Wonderful Light.

 

Furthermore, King Skillful Transformation attained the liberation of revealing the transformative power of all karma.

Commentary: The verses and liberation teachings of the ten Kings of the Heaven of the Paranirmitavaśavartin realm, the highest heaven of the Desire Realm, have been explained above. We will now explain the verses praising the Buddha’s virtues and the liberations attained by the ten Kings of the Heaven of Enjoying Emanations.

King Skillful Transformation is the king of the fifth heaven within the Desire Realm. He causes sentient beings to abandon delusion and return to awakening, leave suffering and attain happiness, destroy ignorance, and reveal the nature of the Dharma.

Because sentient beings are ignorant, delusion arises in them. Thus, it is said: “Delusion arises, karma is created, and retribution is experienced.”

When people understand clearly, they create wholesome karma. When they are deluded, they create unwholesome karma. Wholesome karma brings wholesome results, while unwholesome karma brings unwholesome results.

Karma is divided into three types:

1. Wholesome karma: You practice giving, uphold the precepts, practice patience, cultivate diligence, meditate, and develop wisdom. These are the Six Perfections and the ten thousand practices. When you benefit sentient beings, this is wholesome karma.

2. Unwholesome karma: You do not practice the Six Perfections and the ten thousand practices, nor do you benefit sentient beings. Instead, you specialize in harming others for your own benefit. This is unwholesome karma.

3. Mixed wholesome and unwholesome karma: Creating wholesome karma may lead to rebirth in the heavens, while creating unwholesome karma may lead to falling into hell. If one creates half wholesome karma and half unwholesome karma, one may be reborn as a human being or as an animal.

If wholesome actions outweigh unwholesome actions, one encounters favorable circumstances. If unwholesome actions outweigh wholesome actions, one encounters unfavorable circumstances.

Therefore, if we “refrain from all evil and practice all good,” we can completely eliminate unwholesome karma and increase wholesome karma. In this way, we can attain liberation.

This Heavenly King uses various languages and written expressions to explain clearly the principles of good and evil, enabling sentient beings to understand that wholesome and unwholesome karma can transform one another.

If there is evil within what appears wholesome, the resulting retribution may contain both good and bad. If there is good within what appears evil, the resulting retribution may contain both suffering and happiness. This is the power of mutual transformation.

In summary, whatever causes one plants, corresponding results will follow. Plant wholesome causes and good results will follow; plant unwholesome causes and bad results will follow. This is the liberation attained by this Heavenly King.

 

The Heavenly King of Quiescent Sound and Radiant Light attained the liberation gate of abandoning all forms of attachment and mental preoccupation.

Commentary: The Heavenly King of Quiescent Sound and Radiant Light attained a liberation gate by relinquishing all forms of attachment and mental preoccupation.

Some sentient beings constantly entertain all kinds of thoughts of attachment. What does this mean? It means seeking benefits and using all sorts of methods to establish connections or gain advantages. This is attachment motivated by fame.

If the six sense faculties do not become attached to the six sense objects, the mind will be pure.

There are two kinds of people in this world: those who seek connections for fame and those who seek connections for profit. Those who pursue fame die because of fame, dying in fire; those who pursue profit die because of profit, dying in water. Fame belongs to fire, while profit belongs to water. Those who pursue fame and profit will either be burned to death by fire or die in water.

This Heavenly King relinquished all thoughts of attachment and attained the freedom of the liberation gate.

 

The Heavenly King of Radiant Light of Transformative Power attained the liberation gate of universally eliminating the ignorance and darkness in the minds of all sentient beings, enabling their wisdom to become perfect and complete.

Commentary: This Heavenly King enables all sentient beings to eliminate the darkness of ignorance and allows their wisdom to become complete.

Why do beings have minds clouded by ignorance? Because they lack wisdom.

This Heavenly King enables sentient beings to cultivate Prajñā, or transcendent wisdom. As Prajñā grows day by day, darkness and ignorance diminish day by day. In this way, wisdom becomes perfect and complete. Perfection and completeness mean awakening, and awakening means liberation.

This is the liberation gate that this Heavenly King attained.

 

The Heavenly King Who Is Master of Adornment attained the liberation gate of manifesting boundless, pleasing sounds.

Commentary: This Heavenly King awakened to the Way through the sense object of sound. The sounds he produces bring joy to all sentient beings who hear them. Not only do these sounds make sentient beings happy, but they also enable them to attain liberation. This is the liberation gate of manifesting boundless, pleasing sounds that he attained.

 

The Heavenly King of Radiant Mindfulness attained the liberation gate of fully understanding the inexhaustible marks of merit and virtue possessed by all Buddhas.

Commentary: The Heavenly King of Radiant Mindfulness understands the inexhaustible marks of merit and virtue of all Buddhas throughout the ten directions and the three periods of time: past, present, and future.

The Buddha’s thirty-two major marks and eighty minor characteristics were all developed through gradual cultivation while the Buddha was practicing on the causal ground. He accumulated merit and virtue bit by bit. Through this gradual accumulation, he perfected inexhaustible merit and virtue and attained the excellent physical marks that adorn his body. This is the liberation gate that this Heavenly King attained.

 

The Heavenly King of Supreme Cloudlike Sound attained the liberation gate of universally knowing the sequential formation and destruction of all past eons.

Commentary: This Heavenly King attained a state in which there is nothing he does not know. Throughout the immeasurable and boundless eons of the past, the cycles of formation, existence, destruction, and emptiness occurred in sequence.

He knows which eons underwent formation, which underwent existence, which underwent destruction, and which entered emptiness. He knows the order in which the eons occurred, including which came first and which came later.

Our present era is called the Worthy Eon. The past was called the Adorned Eon, and the future is called the Constellation Eon.

During the present Worthy Eon, one thousand sages and worthy beings will appear in the world. Shakyamuni Buddha was the fourth of these sages and worthy beings. In the future, the fifth will be Bodhisattva Maitreya. This is the liberation gate that this Heavenly King attained.

 

The Heavenly King of Victorious Light attained the liberation gate of awakening the wisdom of all sentient beings.

Commentary: This Heavenly King surpasses all other Heavenly Kings in radiance. He attained the ability to awaken the wisdom of all sentient beings.

Awakening encompasses four aspects: opening the Buddha’s knowledge and vision, showing the Buddha’s knowledge and vision, realizing the Buddha’s knowledge and vision, and entering the Buddha’s knowledge and vision.

To awaken the wisdom of all sentient beings means to awaken them so that they attain these four kinds of knowledge and vision. Therefore, it is called the wisdom of all things. The wisdom of all things is the wisdom of the Buddha. This is the liberation gate attained by this Heavenly King.

 

The Heavenly King of Wondrous Topknot attained the liberation gate of emitting light that rapidly fills the realms of empty space throughout the ten directions.

Commentary: The Heavenly King of Wondrous Topknot attained a liberation gate through which he emits light illuminating the ten directions, extending throughout empty space and the entire Dharma Realm.

There is nowhere that this light does not illuminate, and nowhere that it does not reach. His radiance therefore fills all the realms of empty space. This is the liberation gate attained by this Heavenly King.

 

The Heavenly King of Joyful Wisdom attained the liberation gate of possessing a vigorous and diligent power that cannot be undermined in anything he undertakes.

Commentary: The Heavenly King of Joyful Wisdom rejoices in possessing great wisdom.

All the wholesome deeds he performs cannot be undermined by anyone. None of the merit and virtue he creates can be destroyed by anyone. The spiritual path he cultivates cannot be obstructed by anyone.

He also possesses the power of diligence. The more he cultivates, the more diligent he becomes; the more diligent he becomes, the more he brings forth the resolve to practice. The more wholesome deeds he performs, the more he enjoys doing them. The more merit and virtue he cultivates, the more he enjoys cultivating them. He practices constantly and remains diligent at all times. This is the liberation gate that this Heavenly King attained.

 

The Heavenly King of Floral Radiance and Topknot attained the liberation gate of knowing the karmic actions performed by all sentient beings and the retributions they experience.

Commentary: This Heavenly King attained a state in which he knows, without the slightest error, the karmic actions of all sentient beings and the retributions they receive.

Those who create the karma of killing experience the corresponding karmic retribution; those who commit theft experience the retribution of theft; those who engage in sexual misconduct experience the corresponding retribution; and those who speak falsely experience the retribution of false speech.

This is the liberation gate that this Heavenly King attained.

 

The Heavenly King Who Universally Sees the Ten Directions attained the liberation gate of manifesting inconceivably diverse forms corresponding to the different kinds of sentient beings.

Commentary: This Heavenly King attained the ability to manifest the various forms of sentient beings.

Each kind of sentient being has its own distinct form, different from that of other kinds.

This is the liberation gate that this Heavenly King attained.

 

At that time, the Heavenly King of Delightful Transformation, relying on the Buddha’s spiritual power, surveyed all the heavenly beings in the Heaven of Delightful Transformation and spoke the following verses.

Commentary: Just after the Heavenly King Who Universally Sees the Ten Directions had finished speaking, the Heavenly King of Delightful Transformation relied on the Buddha’s spiritual power and surveyed all the heavenly beings in the Heaven of Delightful Transformation. He then spoke these verses to help the heavenly beings understand the principles of the Buddha’s teachings.

 

The nature of worldly karma is inconceivable;
The Buddha explains it to all deluded beings;
Skillfully expounding the true principle of causes and conditions;
All sentient beings have different karmic actions.

Commentary: “The nature of worldly karma is inconceivable.” The nature of karma in the world is profoundly subtle and wondrous, beyond the ability of ordinary thought to comprehend.

“The Buddha explains it to all deluded beings.” The Buddha explains the inconceivable causes and conditions to all the deluded sentient beings in the world.

“Skillfully expounding the true principle of causes and conditions.” The Buddha skillfully employs expedient means to explain the true principles of the arising and ceasing of phenomena through causes and conditions.

“All sentient beings have different karmic actions.” Sentient beings give rise to delusions, create karma, and experience karmic retribution. Each individual’s karma and experiences are different.

 

The various ways of contemplating the Buddha reveal nothing that can be found;
Searching throughout the ten directions, the Buddha cannot be found;
The manifested Dharma Body is without an inherent reality;
This is the Dharma gate perceived by the Heavenly King of Quiescent Sound.

Commentary: “The various ways of contemplating the Buddha reveal nothing that can be found.”

When sentient beings wish to contemplate the Buddha’s Dharma Body, they may use all kinds of methods, yet they still cannot see the Buddha. If they cannot see the Buddha, does that mean the Buddha does not exist? No.

Consider how we look at empty space. Can we actually see empty space? No, we cannot. Empty space has no form or appearance. No matter how many methods we use to examine what empty space looks like, we still cannot see it. If we could see it as an object, it would no longer be empty space.

The Buddha’s Dharma Body is the same. You cannot see empty space, but that does not mean empty space does not exist. You cannot see the Buddha, but that does not mean the Buddha does not exist. The principle is the same.

“Searching throughout the ten directions, the Buddha cannot be found.” It is impossible to find the Buddha by searching throughout the ten directions because the Buddha’s Dharma Body is nowhere and yet everywhere.

“The manifested Dharma Body is without an inherent reality.” The Buddha’s Dharma Body is like empty space. Wherever there is empty space, the Buddha’s Dharma Body is present. Therefore, it is said that the Dharma Body has no inherent, independently existing reality.

“This is the Dharma gate perceived by the Heavenly King of Quiescent Sound.” The Heavenly King of Quiescent Sound and Radiant Light perceived and understood this liberation gate.

 

The Buddha cultivates practices throughout an ocean of eons,
To eliminate the delusion and ignorance of the world.
Thus, pure wisdom shines with the brightest light.
This is the realization of King Deva Light of Power.

Commentary: “The Buddha cultivates practices throughout an ocean of eons.”

Every Buddha cultivates and attains Buddhahood over countless, immeasurable eons. Therefore, all Buddhas surpass ordinary people. The Buddha has the greatest capacity for patience and forbearance. Whatever happens, the Buddha can endure it, bearing what others cannot bear. Whatever happens, the Buddha remains humble, yielding what others cannot yield. Whatever happens, the Buddha can tolerate it, enduring what others cannot endure. The Buddha cultivates all kinds of practices in this way until they are perfected.

The Buddha’s great patience, great humility, and great endurance all arise from cultivating these practices. The Buddha’s great generosity, great observance of precepts, great patience, great diligence, great meditation, and great Prajna wisdom also arise from cultivating these practices.

“To eliminate the delusion and ignorance of the world.” Why must the Buddha cultivate these practices? To eliminate all the ignorance, foolishness, and darkness of sentient beings in the world. Ignorance gives rise to foolishness, and foolishness is darkness. When delusion, darkness, and confusion are completely eliminated, one attains the treasury of great luminosity.

“Thus, pure wisdom shines with the brightest light.” The Buddha’s wisdom is the purest. It radiates light everywhere, enabling all sentient beings to eliminate their delusion and ignorance and attain luminous wisdom as well.

“This is the realization of King Deva Light of Power.” This is the realm realized by King Deva Light of Transformative Power and Radiance.

 

All the wondrous sounds in the world
Cannot compare with the Tathagata’s voice.
The Buddha uses one sound to reach the ten directions.
This is the realization of King Deva Adornment.

Commentary:“All the wondrous sounds in the world.” There are many beautiful sounds in the world, and everyone enjoys listening to them. After hearing them, people can become fascinated and deluded. Therefore, Laozi said: “The five colors make people’s eyes unclear. The five tones make people’s ears deaf. The five flavors cause people to lose their sense of taste.”

The five colors are green, yellow, red, white, and black. When these five colors intermingle chaotically, they make it difficult for the eyes to distinguish clearly what color something truly is. It is like having blurred vision. Thus, it is said that the five colors make people’s eyes unclear.

The five tones are gong, shang, jue, zhi, and yu—the five traditional musical tones. These five tones are extremely pleasing to the ear and can cause people to become fascinated when they listen to them. Once people are captivated by the five tones, they lose their wisdom. Those without wisdom act in confused and inverted ways. Therefore, it is said that the five tones make people’s ears deaf. The five flavors are sweet, salty, bitter, sour, and spicy. These five flavors can satisfy the palate and make people enjoy eating. The more they enjoy eating, the more they eat, causing their true wisdom to become obscured. Therefore, it is said that the five flavors cause people to lose their sense of taste.

“Cannot compare with the Tathagata’s voice.” No sound in the world can compare with the voice of the Buddha. The Buddha’s voice is the most wonderful and can transform in countless ways. Any kind of sentient being that hears it can understand it.

“The Buddha uses one sound to reach the ten directions.” The Buddha uses a single kind of sound to expound the Dharma, and all the worlds in the ten directions can hear this wondrous sound. Not only can they hear it, but they can also understand the meaning of the Dharma the Buddha teaches.

“This is the realization of King Deva Adornment.” King Deva Lord of Adornment attained this realm of liberation.

 

All the blessings and merits in the world
Cannot equal even one characteristic of the Tathagata.
The Buddha’s merit and virtue are equal to empty space.
This is what King Deva Mindful Light observes.

Commentary: “All the blessings and merits in the world.” Why do we suffer? Because we do not cultivate blessings. Why does the Buddha not suffer? Because the Buddha cultivated both blessings and wisdom throughout the three great asamkhyeya kalpas, or immeasurable eons. Therefore: “By enduring suffering, suffering comes to an end. By enjoying blessings, blessings come to an end.”

Blessings are accumulated little by little. Constantly benefiting others is cultivating blessings. Constantly helping others is cultivating blessings. Being consistently unselfish is cultivating blessings. Consistently avoiding personal gain at others’ expense is cultivating blessings. In short, we must continually cultivate and accumulate blessings.

“Cannot equal even one characteristic of the Tathagata.” All the blessings and merits in the world cannot compare with even one of the Buddha’s thirty-two physical characteristics. Therefore:” Three great asamkhyeya kalpas of cultivating blessings and wisdom, A hundred kalpas of cultivating auspicious physical characteristics.”

When the Buddha was still on the path of cultivation, even the smallest opportunity to cultivate blessings was not neglected. Only after practicing throughout three great asamkhyeya kalpas did the Buddha attain the thirty-two auspicious physical characteristics.

“The Buddha’s merit and virtue are equal to empty space.” The Buddha’s merit and virtue are immeasurable and boundless, like empty space.

“This is what King Deva Mindful Light observes.” King Deva Mindful Light observed this realm and understood this principle.

 

All the countless eons of the three periods of time,
With their various aspects of formation, abiding, destruction, and emptiness,
Can all appear within a single pore of the Buddha.
King Deva Supreme Cloud Sound understands this completely.

Commentary:  “All the countless eons of the three periods of time.” There are countless eons in the past, countless eons in the present, and countless eons in the future. The three periods of time contain immeasurably many great eons.

“With their various aspects of formation, abiding, destruction, and emptiness.” What are the characteristics of the four stages of an eon: formation, abiding, destruction, and emptiness? What does an eon of formation look like? What are the characteristics of an eon of abiding, an eon of destruction, and an eon of emptiness?

“Can all appear within a single pore of the Buddha.” The characteristics of these four stages can all appear within a single pore of the Buddha. The past can be brought into the present, and the future can also be brought into the present. Likewise, the present can be brought into the past or the future; the past can be brought into the future, and the future can be brought into the past. They can transform into one another in infinitely many ways.

“King Deva Supreme Cloud Sound understands this completely.” Within the Buddha’s pores appear all kinds of realms. This is the realm of liberation that King Deva Supreme Cloud Sound has seen and thoroughly understood.

 

The empty space in the ten directions can be measured,
But the number of the Buddha’s pores cannot be determined.
Such unobstructedness is inconceivable.
King Deva Wonderful Top has realized this.

Commentary:  “The empty space in the ten directions can be measured.” Empty space is infinite and boundless, and originally its vast extent cannot be measured. Yet, for the sake of this Commentary, let us suppose that its extent can be measured.

“But the number of the Buddha’s pores cannot be determined.” Even if the extent of the empty space in the ten directions can be measured, the number of the Buddha’s pores cannot be known or comprehended.

“Such unobstructedness is inconceivable.” The extent of empty space may be measurable, but there is no way to determine the number of the Buddha’s pores. Why? Because each pore of the Buddha can contain immeasurable empty space. The empty space in all ten directions is encompassed within a single pore of the Buddha. This is a realm of perfect interpenetration, unobstructedness, and inconceivability.

“King Deva Wonderful Top has realized this.” This is the realm of liberation understood by King Deva Wonderful Top.

 

Throughout countless eons in the distant past,
The Buddha fully cultivated the extensive and great Paramitas.
Diligently practicing with vigor, never becoming weary or lazy,
King Deva Joyful Wisdom understands this Dharma door.

Commentary:  “Throughout countless eons in the distant past.” Throughout the countless eons of the distant past, the Buddha cultivated the various Dharma practices known as the Paramitas.

“The Buddha fully cultivated the extensive and great Paramitas.” The Buddha extensively cultivated all the Paramitas until they were complete and perfected. Paramita is translated as “reaching the other shore.” These extensive and great Paramitas begin with small acts of practice. Through persistent effort and accumulation, little by little, they become great Paramitas. When small Paramitas are practiced repeatedly and extensively, they develop into great Paramitas.

“Diligently practicing with vigor, never becoming weary or lazy.” When the Buddha cultivated the Paramitas, no practice was neglected, whether great or small, high or low. Even the most subtle practices were undertaken without exception. When cultivating the Six Paramitas, the Buddha was careful and earnest, following the principle: “Do not neglect a good deed, even if it is small; do not commit an evil deed, even if it is small.”

Only after practicing in this way over a long period could the Buddha completely cultivate all the Paramitas, thereby reaching the other shore. The Buddha never became lax or lazy in cultivation and always practiced diligently with vigor.

“King Deva Joyful Wisdom understands this Dharma door.” King Deva Joyful Wisdom clearly understands the Dharma practice cultivated by the Buddha.

 

The karmic nature and its causal conditions are inconceivable.
The Buddha expounds this Dharma for the world.
The nature of the Dharma is originally pure and free of defilement.
King Deva Flower Light has penetrated this Dharma door.

Commentary:  “The karmic nature and its causal conditions are inconceivable.” In its original nature, karma does not inherently exist. Because sentient beings are ignorant, delusion arises; once delusion arises, they create karma.

When people understand clearly, they create wholesome karma. When they are confused, they create unwholesome karma. Wholesome karma produces wholesome causes and conditions, while unwholesome karma produces unwholesome causes and conditions. Thus, there is no fixed Dharma that can be declared to be invariably one way or another. It cannot be fully measured or predicted, and its principle is not something that only a few people can understand.

“The Buddha expounds this Dharma for the world.” For the sake of all sentient beings in the world, the Buddha continually expounds the Dharma concerning the karmic nature and its causes and conditions. This enables sentient beings to understand the origin of karmic nature: whatever causes and conditions arise, the corresponding karmic nature arises accordingly.

“The nature of the Dharma is originally pure and free of defilement.” Whatever the Dharma may be, its fundamental nature is pure and free from defilement.

“King Deva Flower Light has penetrated this Dharma door.” Through this realm, King Deva Flower-Crest Light awakened to and entered this Dharma door of liberation.

 

Contemplate one pore of the Buddha;
All sentient beings are within it.
Neither coming nor going, here or there
This is the realization of Universal Vision Heavenly King.

Commentary:  “Contemplate one pore of the Buddha.” Carefully contemplate what is contained within each pore of the Buddha.

“All sentient beings are within it.” If you contemplate carefully, you will see that all sentient beings are within the Buddha’s pores. What is the principle behind this?

“Neither coming nor going, here or there.” Sentient beings do not come into the Buddha’s pores, and the Buddha does not go to the side of sentient beings. Yet all sentient beings appear within the Buddha’s pores. This is an inconceivable realm.

The Buddha does not come, and sentient beings do not come. The Buddha does not go, and sentient beings do not go. Yet this realm manifests. Therefore, it is said that neither here nor there involves coming or going.

“This is the realization of Universal Vision Heavenly King.” Universal Vision Heavenly King clearly perceived this realm and attained this inconceivable Dharma-gate of liberation.

 

Furthermore, Contentment Heavenly King attained the Dharma-gate of liberation of all Buddhas appearing in the world and turning the wheel of the complete teachings.

Commentary: Contentment Heavenly King belongs to the fourth heaven of the desire realm, the Tushita Heaven. Because he knows contentment, he is always joyful and at peace. Those who are not content are constantly suffering.

Bodhisattva Maitreya, for example, is always content and therefore continually joyful. He smiles as soon as he opens his mouth and has no worries or sorrow. Hence the saying, “A broad mind and a well-rounded body.” His venerable appearance features a large head, big ears, a face full of joyful smiles, and a large belly. He can endure what others in the world cannot endure.

Anyone who knows contentment can be happy even while poor. The following poem describes people who are never satisfied:

“Busy all day long simply because of hunger; As soon as the stomach is full, one thinks of clothing. When both food and clothing are plentiful, One dreams of having a beautiful wife.

Once a beautiful wife and children are obtained, One regrets not having fields and more land. After acquiring many fields and vast lands, One complains of having no sedan chair or horse to ride.

After buying several donkeys and horses, One laments not being an official and being looked down upon. After becoming a county magistrate, one complains that the position is too low, Then wishes to become the ruler of the entire world.”

This describes the greedy person who never knows when to stop and is never satisfied.

This Heavenly King attained the Dharma-gate of liberation in which all Buddhas throughout the ten directions and the three periods of time appear in the world and turn the Dharma Wheel of the complete teachings.

What are the complete teachings?

According to the Huayan (Flower Garland) classification of teachings associated with Xianshou, there are five categories:

1. The Lesser Teaching
2. The Initial Teaching
3. The Final Teaching
4. The Sudden Teaching
5. The Perfect Teaching

The Lesser, Initial, and Final Teachings are classified as teachings using half-characters. The Sudden and Perfect Teachings are classified as complete teachings. According to the Tiantai classification, there are four categories:

1. The Tripitaka Teaching
2. The Shared Teaching
3. The Distinct Teaching
4. The Perfect Teaching

The Tripitaka and Shared Teachings are classified as teachings using half-characters. The Distinct Teaching explains the complete-character teaching in contrast to the half-character teaching, while the Perfect Teaching is itself the complete-character teaching.

The Tiantai system also includes four approaches: sudden, gradual, secret, and indeterminate teachings. These belong to the category of non-perfect teachings.

The complete teaching discussed here refers to the Perfect Teaching. Turning the Dharma Wheel of the complete teachings means teaching the Mahayana Dharma.

What are Mahayana scriptures? Examples include the Avatamsaka Sutra (Flower Garland Sutra), the Lotus Sutra, the Nirvana Sutra, the Shurangama Sutra, the Lankavatara Sutra, the Diamond Sutra, and the Amitabha Sutra, among others. All are Mahayana teachings.

This Heavenly King attained the Dharma-gate of liberation associated with turning the Dharma Wheel of the complete teachings.

 

Joyful Ocean Top Heavenly King attained the Dharma-gate of liberation of a pure, luminous body extending throughout the entire realm of empty space.

Commentary: Joyful Ocean Top Heavenly King experiences extraordinary joy and happiness. He attained the realm of a pure and luminous wisdom body extending throughout all of empty space. He also understands the Buddha’s Dharma body, whose radiance extends throughout empty space and the entire Dharma realm, illuminating everything everywhere.

 

Supreme Merit Banner Heavenly King attained the Dharma-gate of liberation of an ocean of pure vows that extinguishes the suffering of the world.

Commentary: Supreme Merit Banner Heavenly King possesses the most excellent virtues and merits. Because he resembles a precious banner adorned with jewels, he received this name.

Worldly suffering includes three kinds of suffering, eight kinds of suffering, and countless kinds of suffering. These sufferings are not easily eliminated. Yet this Heavenly King can eliminate them and also makes pure vows as numerous as the waters of the ocean. This is the Dharma-gate of liberation he attained.

We will now explain the three kinds of suffering, the eight kinds of suffering, and the countless kinds of suffering.

The three kinds of suffering are:

1. The suffering of suffering
2. The suffering of change
3. The suffering inherent in conditioned existence

The suffering of suffering: This is the suffering of the poor. A person may not have enough food to eat or sufficient clothing to stay warm, yet still have a house to live in. One day, misfortune strikes and the house burns down, leaving the person homeless. This is suffering compounded by suffering.

The suffering of change: This is the suffering of the wealthy. A person may suffer losses in business, or a house may catch fire and all the possessions may be destroyed. Alternatively, the person may be robbed and lose everything. This is the suffering caused by destruction and loss.

The suffering inherent in conditioned existence: This is neither the suffering of the poor nor the suffering of the wealthy. Rather, it is the suffering associated with human birth, aging, sickness, and death. When the time comes, birth, aging, sickness, and death arrive and bring distress. One cannot control these processes oneself. This is the suffering inherent in conditioned existence.

The eight kinds of suffering are birth, aging, sickness, death, separation from loved ones, encountering those one dislikes, failing to obtain what one desires, and the burning intensity of the five aggregates.

The eight kinds of suffering

1. The suffering of birth. What is the suffering of birth like? Being born is like a turtle having its shell peeled away. The suffering is indescribable.

2. The suffering of aging . As one grows old, one’s hearing deteriorates, one’s eyesight fails, and one’s arms and legs become weak. Is this not suffering?

3. The suffering of sickness. When one is ill, the entire body suffers, and one loses freedom of movement and action. This is also very painful.

4. The suffering of death. Death is like having the skin stripped from an ox; it is difficult to describe. At that moment, even if one wants to recite the Buddha’s name, one may be unable to do so.

Therefore, one should recite the Buddha’s name frequently during ordinary life, training oneself until recitation becomes natural and habitual. When death approaches, the mind and mouth will naturally remember and recite the Buddha’s name, without becoming overwhelmed by panic.

5. The suffering of separation from loved ones. Being separated from loved ones through parting or death is one of the most painful experiences in human life.

6. The suffering of encountering those one dislikes. Having to repeatedly encounter someone one dislikes or hates is also a form of suffering.

7. The suffering of failing to obtain what one desires. One may seek wealth but fail to obtain it, seek fame but fail to achieve it, or wish for children but be unable to have them. All of these cause suffering.

8. The suffering of the burning intensity of the five aggregates. The five aggregates—form, feeling, perception, mental formations, and consciousness—are like a great fire that burns you, preventing you from experiencing ease, freedom, and coolness. This, too, is suffering.

Countless suffering means suffering that cannot be fully described. This Saha World is filled with pain and hardship, yet the sentient beings who live here mistake suffering for happiness and do not wish to escape the Three Realms. How pitiful they are!

 

Tranquil Radiance Heavenly King attained the Dharma-gate of liberation of manifesting bodies everywhere to teach the Dharma.

Commentary: Tranquil Radiance Heavenly King emits the light of wisdom while in meditation. He sees the Buddha manifesting in all places to teach the Dharma for the benefit of sentient beings. This is the Dharma-gate of liberation he attained.

 

Good-Eyed Heavenly King attained the Dharma-gate of liberation of purifying all realms of sentient beings everywhere.

Commentary: Good-Eyed Heavenly King looks upon sentient beings with compassionate eyes and has particularly good karmic affinities with them.

He understands the Buddha’s virtue in transforming sentient beings from defilement to purity, from ignorance to wisdom, from arrogance to humility, and from greed and anger to compassion. This is the Dharma-gate of liberation he attained.

 

Jeweled Peak Moon Heavenly King attained the Dharma-gate of liberation of an inexhaustible treasury that is constantly present, transforming the world everywhere.

Commentary: Jeweled Peak Moon Heavenly King understands how the Buddha transforms all sentient beings throughout the world. The Buddha constantly appears before sentient beings and uses the Dharma-gate of the inexhaustible treasury to teach and transform the inexhaustible multitude of sentient beings.

This is the Dharma-gate of liberation he attained.

 

Valiant Strength Heavenly King attained the Dharma-gate of liberation of revealing the realm of all Buddhas’ perfect enlightenment.

Commentary: Valiant Strength Heavenly King is exceptionally courageous and powerful. His strength enables him to subdue all heavenly demons and followers of heterodox paths.

He attained the Dharma-gate of liberation concerning the realm of all Buddhas’ perfect enlightenment.

How does a Buddha cultivate and attain perfect enlightenment? What is the realm experienced when this Buddha attains perfect enlightenment? What is the realm experienced when another Buddha attains perfect enlightenment? This Heavenly King understands all of these realms clearly.

 

Vajra Wondrous Light Heavenly King attained the Dharma-gate of liberation of making the Bodhi mind of all sentient beings firm and indestructible.

Commentary:  Vajra Wondrous Light Heavenly King has aroused the Bodhi mind, which is as firm as a vajra, and will never regress from the aspiration for enlightenment.

He also possesses the wondrous light of vajra wisdom. He attained the Dharma-gate of liberation through which the Buddhas make the Bodhi minds of all sentient beings firm and prevent them from regressing.

These Bodhi minds are as indestructible as vajras; nothing can break or destroy them. This is the Dharma-gate of liberation he attained.

 

Constellation Banner Heavenly King attained the Dharma-gate of skillful means through which all Buddhas, upon appearing in the world, draw near, observe, and subdue sentient beings.

Commentary: Constellation Banner Heavenly King attained the realm in which, whenever all Buddhas appear in the world, they draw near to the Buddhas to hear the Dharma and observe the teachings that the Buddhas practice.

Sentient beings are difficult to guide and subdue. Nevertheless, all Buddhas can tame even the most stubborn sentient beings by employing various skillful means and Dharma-gates.

Through these methods, they help sentient beings abandon evil and turn toward goodness, acting with impartiality and selflessness. This is the Dharma-gate of liberation this Heavenly King attained.

 

Wondrous Adornment Heavenly King attained the Dharma-gate of knowing the minds of sentient beings in a single thought and manifesting in accordance with their capacities.

Commentary: Wondrous Adornment Heavenly King is both majestic and wondrous. He understands how the Buddhas, in a single thought, know the minds of sentient beings and manifest bodies according to their individual inclinations.

They teach the Dharma to sentient beings and transform them, enabling them to fulfill their wishes and attain satisfaction. This is the Dharma-gate of liberation he attained.

 

At that time, Contentment Heavenly King, relying on the Buddha’s awesome spiritual power, surveyed all the heavenly beings of the Contentment Heaven and spoke the following verse.

Commentary: At that time, Contentment Heavenly King relied on the great majestic virtue and spiritual power of the Buddhas. He surveyed all the heavenly beings of the Contentment Heaven (Tushita Heaven) and recited the following verse.

 

Thus Come One, vast and great, pervades the Dharma realm;
Toward all sentient beings, there is complete equality.
Universally responding to beings, He reveals the wondrous Dharma-gates,
Enabling them to enter the pure Dharma beyond all thought.

Commentary:  “Thus Come One, vast and great, pervades the Dharma realm.” The Buddha’s Dharma body is vast and boundless, and therefore extends throughout the entire Dharma realm.

“Toward all sentient beings, there is complete equality.” Although the Buddha’s Dharma body extends throughout the entire Dharma realm, it regards all sentient beings equally.

Hence the saying: “The mind, the Buddha, and sentient beings—these three are not different.”

“Universally responding to beings, He reveals the wondrous Dharma-gates.” The Buddha responds to the capacities of all sentient beings and explains all the wondrous and inconceivable Dharma-gates.

“Enabling them to enter the pure Dharma beyond all thought.” The Buddha enables all sentient beings to enter inconceivably pure Dharma-gates, attain unsurpassed bliss, and realize perfect, complete enlightenment.

This is the fundamental aspiration of all Buddhas.

 

The Buddha’s body appears throughout the ten directions.
Without attachment or obstruction, it cannot be grasped.
All kinds of forms and appearances can be seen by everyone.
The Joy-Crest Heavenly King has attained this Dharma gateway.

Commentary: “The Buddha’s body appears throughout the ten directions.” The Buddha’s Dharma Body appears throughout the Buddha lands in the ten directions to teach and transform all sentient beings, enabling them all to bring forth the unsurpassed Bodhi mind and attain the unsurpassed fruit of Bodhi.

The Buddha does not deliberately display supernatural powers. Rather, in order to teach and transform all sentient beings and help them swiftly attain Buddhahood, the Buddha manifests various inconceivable supernatural powers and wondrous functions.

“Without attachment or obstruction, it cannot be grasped.” Although the Buddha manifests supernatural powers and wondrous functions, the Buddha does not become attached to them. The Buddha is also not attached to true emptiness, nor is there any obstruction to wondrous existence. Therefore:

• Because there is no attachment to true emptiness, wondrous functions arise.
• Because there is no obstruction to wondrous functions, true emptiness exists.

True emptiness and wondrous existence cannot be grasped or abandoned. In other words, one cannot hold on to them, nor can one let them go. This is the realm of true emptiness and wondrous existence.

“All kinds of forms and appearances can be seen by everyone.” Because of wondrous existence, the Buddha possesses the thirty-two auspicious marks and eighty excellent characteristics, which beings in the world can see.

“The Joy-Crest Heavenly King has attained this Dharma gateway.” The Heavenly King Joyful Ocean Crest has attained this state of liberation.

 

In the past, the Tathagata cultivated all practices.
His pure great vows were as deep as the ocean.
All the Buddha’s teachings were fully perfected.
The Supreme Virtue Heavenly King understood this skillful means.

Commentary: “In the past, the Tathagata cultivated all practices.” When the Buddha was cultivating on the causal ground, he practiced the six perfections and the myriad virtuous practices, cultivating all Dharma gateways. While following the Bodhisattva path, he even gave away his own life. Whenever sentient beings needed anything, the Buddha gave it to them without the slightest stinginess.

“His pure great vows were as deep as the ocean.” While cultivating various practices on the causal ground, the Buddha benefited sentient beings and made pure, great vows to liberate them. Pure great vows mean that not even the slightest trace of sensual desire remains; in other words, one cuts off desire and abandons attachment. The vow is to leave the household life and cultivate the Way in every lifetime, cultivating morality, concentration, and wisdom while distancing oneself from all defiled phenomena. The Buddha’s power of vows is as vast and deep as the ocean and as lofty as Mount Sumeru.

“All the Buddha’s teachings were fully perfected.” Because the great vows are deeper than the ocean and higher than the mountains, all the Buddha’s teachings fill the entire world to teach and transform all sentient beings. The Buddha attained the complete and perfect Dharma and also taught sentient beings to attain it. This demonstrates the Buddha’s great compassion and loving-kindness.

“The Supreme Virtue Heavenly King understood this skillful means.” The Heavenly King Banner of Supreme Merit understood this skillful Dharma gateway. This is an inconceivable state.

 

The Dharma Body of the Tathagata is inconceivable.
Like reflections and forms divided throughout the Dharma Realm.
Everywhere, it expounds and clarifies all Dharma.
The Tranquil Light Heavenly King attained this gateway.

Commentary: “The Dharma Body of the Tathagata is inconceivable.” The Buddha’s Dharma Body cannot be comprehended through thought or adequately described in words. Why? Because the Dharma Body pervades all places.

“Like reflections and forms divided throughout the Dharma Realm.” Like a shadow accompanying a form, the Dharma Body fills the entire Dharma Realm and is present everywhere. Therefore, the Buddha’s Dharma Body is both nowhere and everywhere. Ordinary beings cannot understand this state.

“Everywhere, it expounds and clarifies all Dharma.” The Buddha’s Dharma Body reaches everywhere to explain and illuminate all teachings, enabling sentient beings to understand every Dharma.

“The Tranquil Light Heavenly King attained this gateway.” The Heavenly King Tranquil Light attained this gateway of liberation.

 

Sentient beings are bound by karmic delusions.
Arrogance and heedlessness cause their minds to wander.
The Tathagata teaches them the Dharma of tranquility.
The Good-Eyed Heavenly King understands and rejoices in this gateway.

Commentary: “Sentient beings are bound by karmic delusions.” Sentient beings give rise to delusion and create karma, and therefore must undergo karmic retribution. They are like people bound by ropes, unable to move, or like people trapped inside a container with its lid closed, unable to move freely.

“Arrogance and heedlessness cause their minds to wander.” Arrogance means conceit, while pride means self-importance. An arrogant person looks down on others and thinks nothing of anyone else. Pride means lacking courtesy. Heedlessness means failing to observe proper rules and discipline. These three improper behaviors cause the mind to wander aimlessly.

The Buddha teaches sentient beings to gather their minds inward, preventing them from running outward or wandering aimlessly. They must distance themselves from these three improper mental attitudes.

“The Tathagata teaches them the Dharma of tranquility.” How can one abandon arrogance, pride, and heedlessness? The Buddha teaches sentient beings the Dharma of tranquility, which is a highly effective remedy for eliminating these three harmful mental attitudes.

“The Good-Eyed Heavenly King understands and rejoices in this gateway.” This is the state of liberation attained by this Heavenly King.

 

The true guide of all worlds appears.
He appears to rescue and liberate sentient beings.
He universally shows sentient beings the place of peace and happiness.
The Wind-and-Moon Heavenly King deeply penetrates this gateway.

Commentary: “The true guide of all worlds.” There is not just one world; there are immeasurable and boundless worlds. Therefore, the phrase refers to all worlds. All worlds can be divided into three categories:

• The world of enlightened beings: This refers to the time when the Buddha was alive in the world.
• The world of material existence: This refers to mountains, rivers, and the great earth—in other words, the dependent-retribution environment.
• The world of sentient beings: This refers to the world in which sentient beings live—in other words, the primary karmic retribution.

There is another way of describing this: this world, that world, and innumerable other worlds; this universe, that universe, and innumerable universes; this land, that land, and innumerable other lands. All of these are also referred to as all worlds.

A true guide is someone who correctly shows the way and genuinely understands all truths. Such a guide has no selfish or self-serving intentions, acts impartially for the common good, and teaches and transforms all sentient beings with great, equal compassion. Whether beings are good or evil, the guide does not discriminate but teaches everyone equally. Good beings are helped to increase their roots of goodness, while evil beings are helped to change their wrongdoings and turn toward goodness. The Buddha abandons no sentient being; this is why he is a true guide.

The Buddha is a guide who transcends the world. He leads you away from the dark path and toward the path of light. He transforms your ignorance and afflictions into Bodhi wisdom, helping you abandon delusion and return to enlightenment, and leave what is wrong to follow what is right. Therefore, he is truly a great guide.

“He appears to rescue and liberate sentient beings.” The Buddha appears in the world to save all sentient beings from suffering and bring them happiness, resolve the problem of birth and death, and enable all beings to attain right enlightenment and reach Nirvana. The Lotus Sutra states: “The Buddha appears in the world because of one great cause.” That great cause concerns the birth and death of sentient beings. The Buddha comes to this world because of their birth and death.

“He universally shows sentient beings the place of peace and happiness.” The Buddha liberates all sentient beings, not only those who are good but also those who are evil. He enables everyone to abandon delusion and return to enlightenment, and to leave what is wrong and follow what is right. Peace and happiness mean being free from greed, anger, ignorance, and all afflictions. When one attains true peace and happiness, the mind of moral discipline, the mind of concentration, and the mind of wisdom arise.

“The Wind-and-Moon Heavenly King deeply penetrates this gateway.” The Heavenly King Precious Wind and Moon understands this gateway of liberation.

 

The realms of all Buddhas are inconceivable.
They pervade all Dharma Realms.
Entering all Dharma, one reaches the other shore.
The Courageous Wisdom Heavenly King realizes this and rejoices.

Commentary: “The realms of all Buddhas are inconceivable.” The wondrous realms of the Buddhas of the ten directions are indescribable and beyond the understanding of ordinary beings. Although these realms are inconceivable, they are not outside the thoughts arising in the mind at this very moment.

“They pervade all Dharma Realms.” The Dharma Realm is extraordinarily vast: it is so great that nothing lies outside it. The Dharma Realm is also extraordinarily minute: it is so small that nothing lies within it. All Dharma Realms are all sentient beings, and all sentient beings are all Dharma Realms.

The Buddha’s light shines throughout all Dharma Realms. Every sentient being can receive the illumination of the Buddha’s light, enabling beings to understand the meaning of the Dharma and practice in accordance with its teachings.

“Entering all Dharma, one reaches the other shore.” If one practices according to the Dharma, one will reach the other shore, where there is neither birth nor death.

By transforming greed into giving, one reaches the other shore of giving. By changing from not observing precepts to observing them, one reaches the other shore of moral discipline.

Some people have very strong anger because their resentment is so deep. Once they understand the Buddha’s teachings, they practice the Dharma gateway of patience. Patience counteracts anger. When anger disappears, they reach the other shore of patience.

Some people are extremely lazy and do not want to do anything. Once they understand the Buddha’s teachings, they diligently cultivate the Way without becoming lax. This means they reach the other shore of diligence.

Some people do not want to sit in meditation because their backs ache, their legs hurt, and they become discouraged. Once they understand the Buddha’s teachings, they naturally want to cultivate meditative concentration. Thus, they reach the other shore of concentration.

Some people are very ignorant and do not understand principles or circumstances. Once they understand the Buddha’s teachings, they diligently recite the sutras and study the treatises. Through this, they attain wisdom. This is the other shore of wisdom.

“The Courageous Wisdom Heavenly King realizes this and rejoices.” The Heavenly King Courageous Wisdom Vision understands this state, and great joy consequently arises in his heart.

 

If there are sentient beings ready to be taught and transformed,
Upon hearing the Buddha’s merits, they bring forth Bodhi.
They abide in the ocean of blessings, always pure.
The Wondrous Light Heavenly King observes this gateway.

Commentary: “If there are sentient beings ready to be taught and transformed.” If there are sentient beings who are ready to receive the Buddha’s guidance, the Buddha enables them to receive his teachings.

Those who are not ready to be taught and transformed are described here as sentient beings who commit the five rebellious acts and the ten evil deeds. The five rebellious acts are:

1. Killing one’s father.
2. Killing one’s mother.
3. Killing an Arhat.
4. Causing a Buddha to bleed.
5. Creating a schism in the harmonious Sangha.

The ten evil deeds are:

1. Killing
2. Stealing.
3. Sexual misconduct.
4. Lying.
5. Engaging in frivolous or embellished speech.
6. Sowing discord through divisive speech.
7. Abusive speech.
8. Greed and desire.
9. Anger.
10. Ignorance.

Such beings are described as being unable to receive the Buddha’s teachings.

“Upon hearing the Buddha’s merits, they bring forth Bodhi.” When sentient beings who are ready to receive the teachings hear of the Buddha’s merits, they all bring forth the Bodhi mind: above, they seek the Buddha’s Way; below, they liberate the countless beings. The Buddha enables those who have brought forth the Bodhi mind to maintain it forever without retreating.

“They abide in the ocean of blessings, always pure.” The Buddha enables them to abide in the ocean of blessings and remain pure at all times, free from defiled thoughts.

“The Wondrous Light Heavenly King observes this gateway.” The Heavenly King Vajra Wondrous Light observes and understands this state of liberation.

 

The Buddha lands in the ten directions, countless as dust particles,
All gather before every Buddha,
Respectfully making offerings and listening to the Dharma,
This is the realm clearly perceived by the Heavenly King Adornment Banner.

Commentary: “The Buddha lands in the ten directions, countless as dust particles.”

The ten directions are east, west, south, north, the four intermediate directions, above, and below. The Buddha lands throughout the ten directions are as numerous as dust particles; therefore, they are called Buddha lands as numerous as dust particles.

The world in which we live is merely one dust particle within the worlds. The number of other worlds cannot be calculated or counted. Many Buddhist scriptures use the number of grains of sand in the Ganges River to represent an immeasurable quantity, while this scripture uses dust particles. Although the expressions differ, their meanings are the same.

“All gather before every Buddha.” All the Bodhisattvas gather in the presence of the Buddhas.

“Respectfully making offerings and listening to the Dharma.” The Buddhas of the ten directions preach the Dharma without distortion. When all sentient beings hear the Buddhas teach the undistorted Dharma, they understand it.

What is the undistorted Dharma? It is the Dharma that destroys ignorance. If ignorance can be eliminated, the habitual tendencies of afflictions can be ended, and one will no longer be deluded.

Because of ignorance, delusion arises. From delusion, one creates all kinds of karma and subsequently experiences all kinds of karmic consequences. This is the process of giving rise to delusion, creating karma, and experiencing its results.

“This is the realm clearly perceived by the Heavenly King Adornment Banner.” All sentient beings go before the Buddhas to listen to the Dharma, respectfully honor the Buddhas, and make offerings to them. The Heavenly King Adornment Banner clearly perceives this realm.

 

The ocean of sentient beings’ minds is inconceivable,
Without abiding, without movement, and without a place of dependence,
Within a single thought, the Buddha clearly perceives them all,
This is the realm awakened to by the Heavenly King Wondrous Adornment.

Commentary: “The ocean of sentient beings’ minds is inconceivable.” Sentient beings arise through the temporary combination of various conditions. There are many kinds of beings, and each kind arises through its own particular causes and conditions.

Generally, there are four types of birth:

1. Birth from the womb, as in four-legged animals.
2. Birth from eggs, as in two-legged birds.
3. Birth from moisture, as in insects.
4. Birth through transformation, as in butterflies.

Human beings are born from the womb. Heavenly beings arise through transformation. Beings in the Land of Ultimate Bliss are transformed upon lotus flowers, while beings in the hell realms arise through karmic transformation.

More broadly, there are nine types of sentient beings:

1. Womb-born.
2. Egg-born.
3. Moisture-born.
4. Transformation-born.
5. Beings with form.
6. Beings without form.
7. Beings with perception.
8. Beings without perception.
9. Beings that are neither perceived as having perception nor as lacking perception.

In the Shurangama Sutra, eight types are the same as those listed above, while several additional types are included: beings that are neither with form nor without form, and beings that are neither with perception nor without perception. These make twelve types in total.

In reality, the differences are mostly minor, and the overall content is much the same.

The minds of sentient beings are like an ocean and are inconceivable. Although the Dharma realm is vast, it extends no further than the minds of sentient beings. Although the minds of sentient beings may seem small, they encompass the entire Dharma realm.

Because of this relationship, it is said that the Dharma of the mind, the Dharma of the Buddha, and the Dharma of sentient beings are not different from one another.

The Dharma realm is vast, the mental capacity of sentient beings is vast, and Buddha-nature is vast as well. Therefore, there is no way to express the ocean of sentient beings’ minds fully through language. It cannot be conceived or adequately discussed.

“Without abiding, without movement, and without a place of dependence.”

The minds of sentient beings do not cling to or abide in any particular place. The Diamond Sutra says:

“Let the mind arise without abiding anywhere.” The mind is thusness, unmoving and clearly aware at all times. The wisdom of prajna is inherently present, and the mind has no fixed location. The mind therefore neither abides nor is entirely without abiding.

“Within a single thought, the Buddha clearly perceives them all.” Within a single thought, the Buddha knows and clearly perceives all the thoughts and ideas in the minds of sentient beings.

“This is the realm awakened to by the Heavenly King Wondrous Adornment.” The Heavenly King Wondrous Adornment understands this realm.

 

Furthermore, the Heavenly King of Time attained the liberation gate of arousing the wholesome roots of all sentient beings, enabling them to be forever free from sorrow, distress, and suffering.

Commentary: We will now continue the Commentary.

The Heavenly King of Time belongs to the Desire Realm, specifically the third heaven, the Yama Heaven.

This Heavenly King causes sentient beings to develop wholesome roots and enables them to escape sorrow and afflictions. He helps them abandon wrong views and return to the right path, give up evil and pursue goodness, and leave delusion behind to attain awakening.

In this way, they can forever be free from sorrow, grief, and suffering. This is the liberation gate attained by this Heavenly King.

 

The Heavenly King Wondrous Light attained the liberation gate of universally entering all realms.

Commentary: The Heavenly King Wondrous Light attained all kinds of skillful means and Dharma practices, enabling him to enter every realm throughout the Buddha lands in the ten directions.

He not only clearly perceives the realms of the Buddhas and the realms of sentient beings, but also enters these realms himself. However, he is not influenced or controlled by the realms, nor does he simply conform to them.

He possesses the power of concentration and remains unmoved in mind. This is the liberation gate he attained.

 

The Heavenly King Banner of Inexhaustible Wisdom and Merit attained the liberation gate of the great compassion wheel that eliminates all afflictions and calamities.

Commentary: The wisdom of the Heavenly King Banner of Inexhaustible Wisdom and Merit is limitless, and his merit is like a precious banner.

He eliminates all kinds of afflictions and calamities, including illness, disasters, misfortunes, fires, floods, wind-related disasters, and so forth.

There is another kind of affliction: the suffering associated with gaining and losing.

If someone cannot obtain something they desire, they think of every possible way to acquire it. This is the affliction of trying to gain something.

Once they have obtained it, they become afraid of losing it. This is the affliction of loss.

This Heavenly King uses the great compassion wheel to reach every place where suffering and calamities occur. Wherever afflictions and calamities arise, he uses the great compassion wheel to eliminate them.

The great compassion wheel refers to the mind of great compassion.

He uses this compassionate mind to relieve sentient beings of all their suffering and calamities. This is the liberation gate he attained.

 

The Heavenly King Skillful Transformation and Adornment attained the liberation gate of thoroughly knowing the minds of all sentient beings throughout the three periods of time.

Commentary: The Heavenly King Skillful Transformation and Adornment is skilled in guiding and transforming beings, and he is upright, dignified, and majestic.

His eyes do not look askance, his ears do not listen inappropriately, he sits upright, and he walks with dignity.

He uses skillful and expedient means to guide and transform all sentient beings. He also clearly knows the minds of all sentient beings throughout the three periods of time.

He knows which thoughts are wholesome and which are unwholesome, including greed, anger, and delusion. Whatever thoughts sentient beings may have, he understands them clearly.

He knows not only the minds of beings in one lifetime but also those across the three periods of time. This is the liberation gate he attained.

 

The Heavenly King Universal Sustenance Great Light attained the liberation gate of the luminous dharani, which enables him to remember all Dharma teachings without forgetting any of them.

Commentary: The Heavenly King Universal Sustenance Great Light possesses great wisdom and great radiance. He encompasses all Dharma teachings and retains their immeasurable meanings.

Whatever he encounters, he does not need to force himself to memorize it. Once something enters through his eyes or ears, he will never forget it.

He attained the realm of the luminous dharani.

His memory is like holding an object in one’s hand: he remembers everything clearly and does not forget.

Remembering all Dharma teachings means remembering all categories of phenomena, including:

• Form dharmas.
• Mind dharmas.
• Mental-factor dharmas.
• Non-associated dharmas.
• Unconditioned dharmas.

He remembers all these teachings without forgetting any of them.

How can one avoid forgetting? By reading many Buddhist scriptures and studying them extensively. Over time, great wisdom will naturally unfold.

This is the liberation gate he attained.

 

The Heavenly King Inconceivable Wisdom attained the liberation gate of skillfully entering the inconceivable expedient means inherent in the nature of all karma.

Commentary: The Heavenly King Inconceivable Wisdom possesses wisdom that cannot be conceived or fully explained.

He teaches and transforms all sentient beings, enabling them to attain this same inconceivable wisdom.

He attained a particular samadhi and uses various expedient Dharma methods to guide and transform all sentient beings, enabling them to develop the aspiration for enlightenment and cultivate the practices of a Bodhisattva.

These practices all arise from one’s inherent nature.

These expedient Dharma methods skillfully enter into all forms of karma in order to guide and transform sentient beings.

This is the liberation gate he attained.

 

The Heavenly King Wheel-Aligned attained the liberation gate of skillful means for turning the Dharma wheel and bringing sentient beings to maturity.

Commentary: The Heavenly King Wheel-Aligned understands the realm of the Buddha and turns the Dharma wheel to teach and transform sentient beings.

Turning the Dharma wheel means expounding the sutras and teaching the Dharma, enabling sentient beings to attain Buddhahood and realize unsurpassed, complete, and perfect enlightenment.

Because he wishes to enable sentient beings to attain this supreme enlightenment, he first employs expedient Dharma methods and skillful means. With compassion, he skillfully guides, rescues, and liberates sentient beings.

This is the liberation gate he attained.

 

The Heavenly King Radiant Flame attained the liberation gate of possessing vast eyes, universally observing sentient beings and approaching them to tame and guide them.

Commentary: The Heavenly King Radiant Flame emits light like a blazing flame, a radiance brought forth through the accomplishment of wisdom.

He attained vast wisdom-eyes. Where do these wisdom-eyes arise? They arise from every pore of his body. Therefore, he can observe all sentient beings everywhere.

When he sees that the conditions of a particular sentient being have matured, he approaches that being to teach and guide them, enabling them to develop the aspiration for enlightenment and realize the supreme path. He observes each sentient being and comes to deliver them when the time is right.

Depending on which form is appropriate for delivering a particular being, he manifests that form to teach the Dharma.

For example, if a being can be guided through the form of a Buddha, he manifests the body of a Buddha to teach the Dharma to that being.

If a being can be guided through the form of a Bodhisattva, he manifests the body of a Bodhisattva to teach the Dharma.

If a being can be guided through the form of an Arhat, he manifests the body of an Arhat to teach the Dharma.

Likewise, if a being can be guided through the form of Indra, a prime minister, an elder, a Buddhist monk, a Buddhist nun, a male lay practitioner, a female lay practitioner, and so forth, he manifests the appropriate form to teach the Dharma.

Therefore, this Heavenly King observes the capacities and conditions of sentient beings and teaches the Dharma according to each person’s needs. He uses various expedient Dharma methods to tame and guide sentient beings, enabling them to abandon wrong views and return to the right path. This is the liberation gate he attained.

 

The Heavenly King “Light-Illuminating” (Quang Chiếu) has attained a gateway to liberation that transcends all karmic obstructions, ensuring he does not yield to the machinations of demons.

Commentary: This Heavenly King, “Light-Illuminating,” radiates a vast, brilliant light that illuminates the entire trichiliocosm (the three-thousand-fold great-thousand-world system); thus, he does not follow the path of demons. Demons are associated with darkness, whereas this great, brilliant light dispels all darkness. He has attained a gateway to liberation that transcends all karmic obstructions.

Karmic obstructions encompass both “retribution-obstructions” (the consequences of past deeds) and “affliction-obstructions” (mental defilements). Karmic obstructions, in a general sense, refer to the creation of negative karma that hinders one’s practice of the Way. Retribution-obstructions refer to the ripening of past karma into results—consequences that impede one’s spiritual cultivation. For instance, those born as animals or hungry ghosts find it extremely difficult to hear the Sutras or the Buddhadharma; such beings face great challenges in practicing the Way. Affliction-obstructions refer to an excess of mental defilements—such as greed, anger, or delusion—which also serve as obstacles to spiritual practice. All these types of obstructions are closely aligned with the demonic realm; if one is not careful, one may easily fall onto the path of demons.

This Heavenly King employs wisdom to illuminate and perceive reality, thereby triumphing over the demonic hosts and refusing to succumb to their influence. If a demon king urges him not to practice generosity, he remains steadfast in his commitment to give. If a demon king discourages the observance of precepts, he remains firmly dedicated to upholding them. If a demon king advises against diligent effort, he persists in his vigorous practice. If a demon king incites anger, he remains steadfast in the practice of patience. If a demon king seeks to prevent the turning of the Wheel of the Dharma, he ensures that the Wheel of the Dharma is turned. If a demon king discourages meditation, he remains devoted to the practice of meditation. In short, he is never swayed by the realms or temptations created by demons—this is the gateway to liberation that he has attained.

 

The Heavenly King “Universally Observing Great Renown” attained a liberation gate through which he skillfully instructs and guides all the heavenly hosts, enabling them to attain a pure and liberated mind.

Commentary: The Heavenly King “Universally Observing Great Renown” observes all the heavenly hosts. Because these heavenly beings live in such great comfort, they are prone to forgetting the importance of spiritual practice. Therefore, this Heavenly King employs various skillful means to guide them, helping them understand the Buddhadharma. He instructs them to embrace the Buddha’s teachings and engage in earnest practice, thereby purifying their minds and eliminating the chaotic, deluded thoughts that arise. This is the liberation gate he has attained.

 

At that time, the Heavenly King “Time-Measuring” (Kāla-mātra), relying on the majestic power of the Buddha, surveyed all the heavenly hosts of the “Time-Measuring” realm and spoke the following verse.

Commentary: At that moment, the Heavenly King “Time-Measuring,” empowered by the Buddha’s great majestic spiritual strength, surveyed all the heavenly hosts of the “Time-Measuring” realm (the Yāma Heaven) and recited a verse in praise of the Buddha’s virtues.

 

In the immeasurably distant past, the Buddha
Completely drained the ocean of worldly sorrows and afflictions;
He attained the pure path, utterly free from all defilements,
And forever kindled the lamp of wisdom for all sentient beings.

Commentary: “In the immeasurably distant past, the Buddha”—long ago, across countless eons, the Buddha transcended all sorrows and afflictions.

“Completely drained the ocean of worldly sorrows and afflictions.” In the immeasurable eons of the past, the Buddha completely drained the ocean of worldly sorrows and afflictions, leaving not a single trace of suffering behind.

“The pure path, untainted by worldly defilements.” Having eradicated all impurities, the Buddha attained a state of absolute purity along the Great Path.

“The lamp of wisdom, forever illuminating all sentient beings.” This pure path shines eternally upon the minds of sentient beings, serving as a lamp of wisdom. This inner lamp remains ever-bright and never extinguished, enabling beings to realize that this world is defined by abundant suffering and fleeting joy—thereby inspiring them to transcend the Three Realms and attain everlasting bliss.

 

The Tathāgata’s Dharma-body is truly vast;
Its boundaries in the ten directions cannot be found.
All His skillful means are without limit;
The Deva of Wondrous Radiance enters this gateway.

Commentary: “The Tathāgata’s Dharma-body is truly vast.” The Buddha’s Dharma-body is omnipresent—it is vast beyond measure, without shores or boundaries; one might say it pervades the entire void and the whole of the Dharma-realm.

“Its boundaries in the ten directions cannot be found.” If one were to travel to the edges of the ten directions in search of the Buddha’s Dharma-body, it could not be found. Why? Because the Buddha’s Dharma-body transcends the ten directions.

“All His skillful means are without limit.” The various skillful means and Dharma-gates employed by the Buddha are boundless, possessing no fixed limits.

“The Deva of Wondrous Radiance enters this gateway.” The Deva-king known as “Wondrous Radiance,” endowed with wisdom, has gained entry into this gateway of liberation.

 

Birth, old age, sickness, death, sorrow, and suffering—
These afflict the world, never ceasing for a moment.
The Great Master, moved by compassion, vows to eradicate them;
The One of Boundless Wisdom-Light has attained full awakening.

Commentary: “Birth, old age, sickness, death, sorrow, and suffering.” It was to put an end to these four great sufferings—birth, old age, sickness, and death—that the Buddha renounced worldly life to pursue the spiritual path. He sought the Way and practiced asceticism for six years, yet did not discover the method for true liberation. Finally, while sitting in meditation beneath the Bodhi tree, He suddenly attained great enlightenment. He realized that the cycle of birth and death originates from ignorance; by eliminating ignorance, these four forms of suffering are likewise extinguished.

Some people in this world not only fail to awaken to the suffering inherent in birth, aging, illness, and death, but they also mistake this suffering for happiness, remaining completely unenlightened. They arrive in this world in a state of confusion, and they depart in the same state of confusion. Upon arrival, they do not know why they have come; upon departure, they do not know why they are leaving. In short: where do we come from at birth? Where do we go at death? Most people have no desire to know or to attain such an awakening; thus, they arrive in confusion and depart in confusion.

Throughout countless eons, the Buddha practiced various paths—all with the ultimate goal of ending the cycle of birth and death. Human life unfolds as one grows from childhood to maturity, eventually aging; aging brings about various illnesses, and illness leads to death—these are the four great sufferings of human existence.

“The world is under constant, unceasing pressure.” Sorrows, grief, and lamentations are all forms of suffering; these afflictions press upon all sentient beings in the world, never allowing for a moment of respite.

“The Great Master, out of compassion, vows to eradicate this.” The “Great Master” refers to the Buddha. Moved by compassion for all sentient beings, the Buddha makes a vow to eliminate all their sufferings.

“The Heavenly King ‘Light of Boundless Wisdom’ attains this awakening.” This is the realm realized and understood by the Heavenly King known as “Light of Boundless Wisdom.”

 

The Buddha’s wisdom is like an illusion, yet it is unimpeded;
He clearly perceives all phenomena across the three periods of time—past, present, and future;
He penetrates the minds and mental activities of all sentient beings.
This is the gateway realized by the Heavenly King of the Heaven of Joyful Transformations.

Commentary: “The Buddha’s wisdom is like an illusion, yet it is unimpeded.” The wisdom of the Buddha is described as “like an illusion”—appearing, in a sense, as if it were not truly real—yet, in reality, it is the ultimate truth. This wisdom encounters no obstacles; it perceives the true nature of all phenomena, as well as the characteristics of the karma, paths, and afflictions of all sentient beings. In short, it thoroughly penetrates the thoughts of every living being.

“Clearly perceiving phenomena across the three periods of time.” This wisdom—which is like an illusion—fully comprehends phenomena of the past, present, and future. Thus, the Buddha’s teachings across the three periods of time are all perceived with profound clarity and understood without any obstruction.

“Entering into the minds and conduct of all sentient beings.” The Buddha’s wisdom—manifesting as the ‘illusory-like samadhi’—allows Him to know what all beings are thinking and what actions they are taking. Furthermore, He can enter into their minds and conduct, inspiring them to generate the Bodhi-mind (the aspiration for enlightenment) and swiftly attain the Buddha-path.

“The Heavenly King ‘Skilfully Transforming’ (Sunirmita-nirmiti-pati) realizes this gateway.” This realm is clearly understood by the Heavenly King known as ‘Skilfully Transforming and Dignified.’

 

The limits of *dharani* (total retention) are unattainable,
Eloquence, vast as the ocean, is likewise inexhaustible;
Capable of turning the pure, wondrous wheel of the Dharma
This is the liberation of the ‘Great Radiance’ (Mahaprabha) deity.

Commentary: “The limits of *dharani* are unattainable.” *Dharani* (total retention) signifies the purification of the three karmas—body, speech, and mind—and the perfect mastery of the three studies: precepts, concentration, and wisdom. ‘Total’ (*dhar*) implies encompassing all phenomena, while ‘retention’ (*ani*) implies the practice of all phenomena. It means gathering all phenomena and retaining their immeasurable meanings. Because there are infinite, boundless ways to interpret the concept of *dharani*, it is said that its limits cannot be reached.

“Eloquence, vast as the ocean, is likewise inexhaustible.” The Buddha’s four types of unimpeded eloquence are like the great ocean—boundless and inexhaustible. The “four kinds of unimpeded eloquence” (*catasrah pratisaṃvidah*) refer to the four types of wisdom and oratorical skill possessed by Buddhas and Bodhisattvas. In terms of mental activity, this manifests as wisdom; in terms of verbal expression, it manifests as eloquence. The four kinds of unimpeded eloquence are:

1. Unimpeded eloquence regarding the teachings (*dharma-pratisaṃvid*).
2. Unimpeded eloquence regarding the meanings (*artha-pratisaṃvid*).
3. Unimpeded eloquence regarding the terminology (*nirukti-pratisaṃvid*).
4. Unimpeded eloquence regarding the joyful, fluent exposition of the Dharma (*pratibhāna-pratisaṃvid*).

In short, this signifies an eloquence that is entirely unobstructed—whether speaking from one perspective or another, addressing the coarse or the subtle, whatever is expressed is always perfectly reasoned and sound.

“Turning the pure Wheel of the Dharma.” This refers to the inconceivable act of turning the pure Wheel of the Dharma, which dispels the defiled minds of sentient beings, allowing them to attain a pure mind. When the mind is pure and the body is pure, the Dharma itself is naturally pure.

“This liberation belongs to the Heaven-King of Great Radiance.” This state is clearly understood by the Dharani-Holding Heaven-King of Great Radiance.

 

The nature of karma is vast and inexhaustible;
Wisdom, through enlightenment, skillfully reveals and expounds;
All skillful means are inconceivable—
Into this gate, the Heaven-King of Wisdom has entered.

Commentary:  “The nature of karma is vast and inexhaustible.” The karma of sentient beings is boundless and endless. Karma has no physical form; if it did, it would have long since filled all of space, leaving no room for anything else.

What is karma? Any mental impulse that arises—whether wholesome or unwholesome—constitutes karma. Giving rise to a wholesome thought creates wholesome karma; giving rise to an unwholesome thought creates unwholesome karma. In any situation, clinging to appearances results in the creation of karma, while not clinging to appearances leads to liberation. Ordinary beings only understand the creation of karma, whereas Bodhisattvas understand liberation. Ordinary beings act out of deluded, impulsive thoughts, and thus they create karma. Bodhisattvas act from a state of a pure mind, and thus they attain liberation. Liberation means the complete eradication of the afflictions—the “three poisons”—within the mind, leading to the attainment of true freedom. The creation of karma occurs when one encounters an object, gives rise to craving, and consequently generates defiled and deluded karma through body, speech, and mind.

“Wisdom, through enlightenment, skillfully reveals and expounds.” The Buddha possesses great wisdom and a clear understanding of all truths; thus, He skillfully instructs and guides all sentient beings, helping them realize that worldly pleasures are transient, while the joys of the supramundane realm are eternal.

“All skillful means are inconceivable.” The Buddha employs various skillful means to transform and teach sentient beings—methods so profound they transcend ordinary thought—enabling beings of every kind to comprehend, accept, and practice according to His teachings.

“The Heavenly King ‘Inconceivable Wisdom’ (Acintya-jñāna) attained this gateway.” This particular gateway of liberation, characterized by the use of inconceivable skillful means, was realized by the Heavenly King known as ‘Inconceivable Wisdom.’

 

Turning the inconceivable, wondrous wheel of the Dharma,
Revealing the path of Bodhi (enlightenment) to be cultivated,
Forever extinguishing all the sufferings of sentient beings
The Heavenly King ‘Lunta’ (Wheel-Equal/Universal-Turning) attained this gateway.

Commentary:  “Turning the inconceivable, wondrous wheel of the Dharma.” The Buddha constantly turns the wheel of the Dharma to teach and transform sentient beings—a process that is both wondrous and beyond conception. ‘Wondrous’ implies that which cannot be fully described in words; the ‘wheel of the Dharma’ signifies a continuous, forward-moving progression—much like a wheel that rolls ever onward without ever retreating.

“Revealing the path of Bodhi to be cultivated.” The Buddha provides clear and precise guidance to sentient beings: how to practice, how to exert effort, and how to attain the path of enlightenment. Without diligent practice, the path to enlightenment cannot be realized. As the saying goes: “Effort yields results; greater effort yields greater rewards.” There is no such thing as gaining something without putting in the work. For those on the path, every measure of effort invested brings a corresponding benefit, drawing one a step closer to enlightenment. Conversely, engaging in extraneous or misguided activities is merely a waste of effort, yielding no meaningful result. By practicing this Dharma method, one gains a corresponding benefit for every bit of effort put forth.

“To permanently eradicate all the suffering of sentient beings.” Only through sincere practice can one attain the truth of enlightenment, and only then can the suffering of sentient beings be permanently extinguished. Why do sentient beings suffer? Because they lack enlightenment; due to ignorance, they create all manner of karma, and consequently, they must endure all kinds of retributive consequences. If ignorance is eradicated, enlightenment is attained, and the suffering of sentient beings is extinguished forever.

“Heavenly King Lun Qi attained this gateway.” The Heavenly King Lun Qi realized the state of this skillful means—this particular Dharma method.

 

The true body of the Tathagata is inherently non-dual;
It manifests in forms suited to beings throughout the world.
Sentient beings perceive it right before their eyes
Such is the realm of the Radiant-Flame Deva.

Commentary:  “The true body of the Tathagata is inherently non-dual.” The “true body” refers to the *dharmakaya* (Dharma-body). The Buddha’s true body is not only non-dual—it is not even a singular entity. Why? Because the Buddha’s true body is characterized by the absence of specific marks, yet it is not devoid of all marks; it is neither confined to any one place nor absent from any place.

“It manifests in forms suited to beings throughout the world.” Responding to the capacities and dispositions of sentient beings, the Buddha’s true body manifests in various forms to expound the Dharma for their sake. This is akin to “prescribing medicine according to the illness”—teaching the Dharma in a way that addresses the specific needs of each being. For those with the capacity for the Hinayana (Lesser Vehicle), the Hinayana teachings are presented; for those with the capacity for the Mahayana (Greater Vehicle), the Mahayana teachings are offered. Just as one uses cooling medicine to treat a “heat” ailment and warming medicine to treat a “cold” ailment, this approach ensures the illness is cured. Thus, the Buddha’s body pervades the entire world, rescuing sentient beings from the ocean of suffering.

“Sentient beings perceive it right before their eyes.” Every sentient being senses the Buddha standing directly before them, teaching the Dharma specifically for them.

“Such is the realm of the Radiant-Flame Deva.” This particular gateway to liberation was attained by the Deva King known as Radiant-Flame.

 

Should any sentient being behold the Buddha,
All their karmic obstructions shall be thoroughly cleansed;
Freed from all demonic influences, leaving nothing behind
This is the path attained by the Radiant-Flame Deva.

Commentary:  “Should any sentient being behold the Buddha.” Should any sentient being behold the Reward Body (Sambhogakaya) of the Buddha, their karmic obstructions will be eradicated. The Buddha possesses three bodies:

The Dharma Body (Dharmakaya): This body is formless and represents the true nature of reality (Tathata). It neither dwells in the world nor does it not dwell in the world. In terms of time, it spans the three periods (past, present, and future); in terms of space, it pervades the ten directions. This is the spiritual essence of the Buddha, known as Vairocana, which translates to “pervading everywhere.”
The Reward Body (Sambhogakaya): This is a majestic, luminous, and pure form—an eternal, indestructible body. Having cultivated immeasurable merit and wisdom over three great *asamkhyeya-kalpas* (incalculable eons), the Buddha attained this Reward Body, known as Rocana, which translates to “pure and perfect.” This body is as pure as sunlight, illuminating the entire world.
The Manifestation Body (Nirmanakaya): This body appears in various forms to suit the capacities of sentient beings, specifically for the purpose of teaching and transforming them. It is known as Shakyamuni. “Shakya” translates to “capable of benevolence,” signifying great compassion; “Muni” translates to “silent” or “tranquil,” signifying great wisdom. Furthermore, through the power of transformation, the Buddha can manifest hundreds of billions of bodies in response to the prayers and needs of sentient beings. It is not only the Buddha who possesses such transformative power; Avalokiteshvara Bodhisattva also manifests in countless forms. Observing the suffering of beings in this world, the Bodhisattva responds to every plea for help, simultaneously rescuing them from the ocean of suffering—all made possible by the Bodhisattva’s supernatural power to manifest in various forms.

“Ensuring the complete eradication of all karmic obstructions.” Whoever beholds the Buddha’s Reward Body will see all their karmic obstructions—including the hindrances arising from past deeds, the consequences of those deeds, and the afflictions of the mind—completely wiped away. Every karmic obstruction is transformed into purity. “Transcending all demonic karma, nothing remains.” Once karmic obstructions are completely cleared, demons may appear to cause disturbances or lead one astray, aiming to make the practitioner lose their power of concentration (*samadhi*) and their resolve for the Path. How does one transcend these demons? By practicing with diligence and without slackening; regardless of what phenomena may arise, if the mind remains unmoved and the consciousness undisturbed, then the celestial demons have no way to undermine the practitioner and will naturally retreat. In this way, one transcends all demonic karma and is forever free from being harassed or harmed by demons.

“The Heavenly King ‘Light-Illuminating’ (*Guang Zhao*) attained this gateway.” The Heavenly King ‘Light-Illuminating’ gained a clear understanding of this state.

 

All assemblies are as vast as the ocean,
Within them, the Buddha shines with supreme majesty.
He showers the rain of Dharma, nourishing all sentient beings;
The Heavenly King “Universal Renown” enters this gateway to liberation.

Commentary:  “All assemblies are as vast as the ocean.” In every world, the Buddha holds assemblies to expound the Dharma. Within each assembly, there are immeasurable Buddhas, Bodhisattvas, Arhats, and sentient beings. These assemblies are vast—much like the great ocean—immeasurable in their breadth and unfathomable in their depth.

“Within them, the Buddha shines with supreme majesty.” In every assembly, the Buddha possesses the greatest majesty and the most brilliant radiance. Through his immense, majestic, supernatural power, the Buddha’s light illuminates all ten directions.

“He showers the rain of Dharma, nourishing all sentient beings.” The Buddha expounds the Dharma to all, much like rain falling from the sky. Just as large trees absorb more water and smaller plants absorb less, all beings receive the benefits of this “Dharma rain”—each according to their own nature and capacity—nourishing them all.

“The Heavenly King ‘Universal Renown’ enters this gateway to liberation.” The Heavenly King known as “Universal Renown” (who gazes upon all) has attained a clear understanding of this specific gateway to liberation.

Furthermore, the Heavenly King Shakra-Indra attained a gateway to liberation characterized by great joy, through which he is able to recollect the appearance of Buddhas throughout the three periods of time—past, present, and future—and clearly perceive the formation and destruction of worlds.

Continuing from the preceding scriptural text. Shakra-devanam-indra (Sakka Devanam Inda) resides in the second heaven—the Heaven of the Thirty-Three (Trayastrimsha)—within the Realm of Desire (Kama-loka). “Shakra” translates to “capable” or “powerful,” while “Indra” translates to “lord of the heavens,” signifying his role as the ruler of that celestial realm. He has attained a specific form of liberation: the ability, within a single moment of thought, to perceive how Buddhas appeared in the world in the past, as well as how their Buddha-realms were formed and how they eventually disintegrated. He recalls these phenomena with perfect clarity and possesses a profound understanding of the underlying principles. This insight extends not only to the past but also to the present and the future. Because he perceives such a vast array of realms and events, he experiences immense joy and profound bliss.

Indra is also known as Shakra-devanam-indra (or *Shidi Huanren* in Chinese). In the immeasurable past, he was a woman living alone.

One day, she came across an old, dilapidated temple that no one had taken the initiative to restore. Seeing this, she thought: “If it is not repaired, the Buddha statues will be exposed to rain, wind, and the scorching sun—I cannot simply stand by and ignore this.” Moved by this, she resolved to restore the ancient temple. Realizing that her own strength was limited and insufficient to fulfill this aspiration, she reached out to friends and acquaintances, inspiring them to join the cause. Through their collective determination, she gathered thirty-two other women. Those with financial means contributed funds, while others offered their physical labor; working together, they soon completed the restoration, transforming the ruined site into a magnificent and solemn temple.

As a result of the merit gained from restoring the temple, these thirty-three women—upon passing away—were reborn in the Heaven of the Thirty-Three, where one of them became the Lord of the Heavens (Indra). In this celestial realm, there are eight heavenly beings in each of the four cardinal directions—east, west, south, and north—totaling thirty-two. At the center resides another heavenly being: the Lord of the Heavens (Śakra). These thirty-three heavenly beings—originally thirty-three women who became rulers of this realm—are the true origin of the concept of a “Lord of Heaven.”

Those who are ignorant of the causes and conditions behind this “Lord of Heaven” speak erroneously, claiming that this figure is unique and omnipotent. In reality, this being is neither unique nor omnipotent; their knowledge is limited to events spanning only tens of thousands of years, failing to encompass the vast history of countless eons (*mahākalpas*).

Because they do not understand the causes and conditions spanning infinite lifetimes, people have fabricated the concept of a “True God”—an ultimate, perfect, or omnipotent deity. Such concepts are invented at will; one can create as many as one pleases, with no one to challenge these fabrications. Whether termed a “True God” or an “omnipotent deity,” these notions are incorrect—yet, through the perpetuation of errors, they have been passed down to the present day. We now live in an age of science, where everything must be subjected to rigorous examination. Religion is no exception; if it cannot withstand scientific scrutiny, it will inevitably be discarded. Those who follow a religion should analyze its tenets carefully rather than blindly following others. To lack personal judgment and fall into superstition is to risk descending into fanaticism.

The Heaven of the Thirty-Three (*Trāyastriṃśa*) is situated atop Mount Sumeru, within a city known as “Sudarśana” (the City of Beautiful Vision). This city contains magnificent, multi-storied jeweled pavilions and opulent celestial palaces—the dwelling place of Śakra (known in Taoism as the Jade Emperor, and in Christianity as God). Although the names differ, they all refer to the same ruler of the Heaven of the Thirty-Three; it is, in fact, one and the same being. Śakra-devānām-indra—also known as Indra—is the lord of the Heaven of the Thirty-Three. Life in this realm is so blissful that the celestial beings there have little inclination to practice meditation; consequently, they are highly susceptible to falling back into the six realms of reincarnation—and Śakra himself is no exception. When celestial beings approach the end of their lifespan, five signs of decay manifest. Realizing that his accumulated blessings had been exhausted and that he was destined for rebirth, Śakra went to the Buddha to seek help, asking how he might transcend the cycle of birth and death. The Buddha replied, “According to the law of cause and effect, you are destined to be reborn as a donkey; there is no way to avert this.” Upon hearing this, Śakra was filled with immense terror.

He implored the Buddha three times to save him. The Buddha then administered the Three Refuges and the Five Precepts, accepting him as a disciple.

Before long, he was indeed reborn into the womb of a female donkey. For no apparent reason, the donkey ran into a shop and smashed some porcelain ware; the enraged owner struck the animal with a staff, causing it to miscarry. Following this, Śakra (the Lord of the Devas) returned to his celestial palace, becoming a devout follower of the Buddha’s teachings. Whenever an eminent monk in the human realm would lecture on the Sutras or expound the Dharma, Śakra—no matter how occupied with his myriad duties—would invariably make time to attend. This behavior led to a misunderstanding on the part of his wife, ultimately sparking a conflict between the Devas and the Asuras.

The daughter of the Asura King was of peerless beauty; Śakra, captivated by her charms, took her as his wife. This serves as evidence that the beings within the six heavens of the Desire Realm are not only subject to craving but also possess sexual desires.

Those in the human realm who practice the ten virtuous deeds and observe the five precepts may be reborn into these celestial realms. However, such realms do not represent the ultimate destination. Thus, it is said:

“The six heavens of the Desire Realm are subject to the five signs of decay;
The third dhyāna heaven faces the peril of great winds;
Even rebirth in the Heaven of Neither Perception nor Non-Perception
Cannot compare to reaching the Western Land of Ultimate Bliss.”

The Land of Ultimate Bliss is the true, ultimate destination—a realm where beings are born from lotus flowers, experiencing boundless joy, entirely free from all afflictions.

 

The Heavenly King “Universally Proclaiming Full-Sounding Voice” attained a liberation gate through which he perceives the Buddha’s physical form as the most pure and vast—unrivaled by anything else in the world.

Commentary: The Heavenly King “Universally Proclaiming Full-Sounding Voice” attained a liberation gate that allows him to recognize the Buddha’s physical form as the ultimate in purity and vastness—a state that no sage in the world can possibly compare to.

Previously, the Buddha’s true nature—the *Dharmakaya* (Truth Body)—was discussed. Now, the focus shifts to the Buddha’s physical form, known as the *Sambhogakaya* (Reward Body). The Buddha also manifests as the *Nirmanakaya* (Transformation Body). Thus, the Buddha possesses three bodies: the *Dharmakaya*, the *Sambhogakaya*, and the *Nirmanakaya*. The Buddha’s physical form is perfectly pure and free from any defilement—unlike the bodies of ordinary beings, which are impure and unclean. The Buddha’s physical form is endowed with the thirty-two major marks and eighty minor characteristics of excellence; each of these marks and characteristics is pure and vast. The *Sambhogakaya* manifests across immeasurable worlds to teach and transform sentient beings. In the *Avatamsaka Sutra* (The Great Means Expansive Buddha Flower Adornment Sutra), the Buddha manifests as *Vairocana*—a figure of immense, towering stature—to expound this wondrous Dharma. While a *Cakravartin* (Wheel-Turning Sage King)—the most blessed and auspicious figure in the secular world—also possesses the thirty-two major marks, he cannot be compared to the Buddha. This Heavenly King attained this specific liberation gate.

 

The Heavenly King “Benevolent Eyes and Jeweled Crown-Protuberance” attained a liberation gate characterized by “clouds of loving-kindness and universal blessings.”

Commentary: The Heavenly King “Benevolent Eyes and Jeweled Crown-Protuberance” is so named because his eyes radiate clouds of compassionate light, illuminating sentient beings and inspiring faith within them. Furthermore, his jeweled crown-protuberance constantly emits various precious treasures, which he bestows upon sentient beings; hence, he bears this name. This being has attained a liberation gate through which the Buddha’s cloud of compassion shelters and protects all sentient beings. The Buddha’s cloud of compassion inspires all beings to cultivate a compassionate mind, free from the desire to kill; a generous mind, free from the impulse to steal; a patient mind, free from anger; a diligent mind, free from laziness; a meditative mind, free from distraction; and a wise mind, free from ignorance. This cloud of compassion also enables all sentient beings to cross the turbulent river of afflictions—moving from this shore of birth and death to the other shore of Nirvana.

 

The Heavenly King “Renowned-Banner-of-Jeweled-Light” has attained a liberation gate that allows him to constantly behold the Buddha; he manifests various forms and displays an aura of majestic virtue before worldly monarchs.

Commentary: The Heavenly King “Renowned-Banner-of-Jeweled-Light” frequently beholds the Buddha. In the presence of worldly rulers, he manifests in various forms, possessing a body endowed with great majestic virtue—an awe-inspiring presence that commands both fear and deep respect—compelling those who behold him to naturally offer reverence, prostrations, and contemplation. For instance, King Bimbisara took refuge in the Buddha as a disciple, as did his son, King Ajatashatru. King Prasenajit also took refuge in the Buddha, as did his son, Prince Jeta. During that era, many monarchs took refuge in the Buddha. This particular Heavenly King has attained this specific liberation gate.

 

The Heavenly King “Generating Joyful Crowns” (Phát Sinh Hoan Hỷ Kế) attained a liberation gate through which he perceives the karmic merits that lead to the manifestation of the cities, towns, and palaces inhabited by all sentient beings.

Commentary: The Heavenly King “Generating Joyful Crowns” understands the karmic merits that give rise to the cities, towns, and palaces where sentient beings dwell. Because sentient beings practice the disciplines of morality, concentration, and wisdom—thereby eradicating the afflictions of greed, hatred, and delusion—they reap the karmic reward of dwelling in such cities and palaces. Conversely, those who commit only unwholesome acts without cultivating virtuous merit do not attain such rewards. These rewards arise from the performance of good deeds; this is the liberation gate attained by this Heavenly King.

 

The Heavenly King “Upright and Mindful” attained a liberation gate through which he perceives how the Buddhas instruct and ripen sentient beings.

Commentary: The Heavenly King “Upright and Mindful” attained a liberation gate through which he perceives the Buddhas’ work of instructing and ripening sentient beings. For those who have not yet planted the roots of virtue, the Buddhas help them to plant them; for those who have already planted them, the Buddhas help them to grow; for those whose roots have grown, the Buddhas help them to reach maturity; and for those who have reached maturity, the Buddhas guide them toward liberation. This is the process by which the Buddhas ripen sentient beings.

 

The Heavenly King “Exalted and Victorious Sound” attained a liberation gate through which he perceives the transformative nature of the *kalpas*—the cycles of formation, abiding, destruction, and emptiness—that govern all worlds.

Commentary: The Heavenly King “Exalted and Victorious Sound” clearly understands how all worlds are formed, how they abide, how they are destroyed, and how they enter a state of emptiness. He knows how many *kalpas* each of these phases—formation, abiding, destruction, and emptiness—lasts, and he understands the transition from the *kalpa* of formation to the *kalpa* of abiding. How does the transition occur from the stage of abiding (*sthiti*) to the stage of dissolution (*saṃvarta*), from dissolution to the stage of emptiness (*śūnyatā*), and from emptiness back to the stage of formation (*vivarta*)? How do these states transform, and how much time does such a transformation take? This Heavenly King understands all of this; such is the gateway to liberation that he has attained.

Sentient beings are stubborn, difficult to tame, and hard to subdue. Exoteric Buddhism employs “gentle means” (*śānta-upāya*) to liberate beings; Bodhisattvas use the four immeasurable minds (*catvāri apramāṇāni*) to teach and transform, enabling those with a karmic affinity to attain the Buddha-path. Esoteric Buddhism employs “forceful means” (*raudra-upāya*)—manifesting as the wrathful, diamond-like (*vajra*) form—to compel and transform, ensuring that even those without an initial affinity are brought to liberation. While the methods differ, the goal remains the same: for all sentient beings to realize their own minds, perceive their true nature, and attain Buddhahood.

 

The Heavenly King “Accomplished-in-Mindfulness” attained this gateway to liberation: the ability to contemplate and remember the practices Bodhisattvas use to tame and subdue sentient beings.

The Heavenly King “Pure-Flower-Radiance” (*Śuddha-puṣpa-prabhāsa-devarāja*) attained the gateway to liberation consisting of the thorough understanding of the causes behind the happiness experienced by all the *devas* (heavenly beings).

Commentary: The Heavenly King “Pure-Flower-Radiance” attained this gateway to liberation: the clear understanding of why all the *devas* are so happy and free from sorrow. Why do they receive the karmic reward of such happiness? It is because, in the past, they planted the seeds for such happiness—specifically, by observing the five precepts and practicing the ten virtuous deeds, accumulating superior-grade merit. Those who cultivate medium-grade merit are reborn in the human realm, while those who cultivate inferior-grade merit are reborn in the realm of the *asuras*. This is the gateway to liberation that he has attained.

 

The Heavenly King “Sun-Like-Wisdom-Eye” attained a liberation gate through which he enlightens all heavenly beings who have cultivated wholesome roots, enabling them to cast off all delusion and doubt.

Commentary: The Heavenly King “Sun-Like-Wisdom-Eye” attained a liberation gate that allows him to enlighten all heavenly beings who possess wholesome roots, helping them to eradicate all ignorance and doubt.

 

The Heavenly King “Radiant-Light-of-Freedom” attained a liberation gate that enables him to enlighten all heavenly beings, helping them to permanently sever all forms of doubt.

Commentary: The Heavenly King “Radiant-Light-of-Freedom” attained a liberation gate that enlightens all heavenly beings, guiding them to enter the realm of the Buddha; through this, they are able to permanently eliminate all doubt and cultivate true, upright faith.

 

At that time, the Heavenly King Shakra-Indra, empowered by the Buddha’s majestic strength, looked out across all the heavenly beings of the Heaven of the Thirty-Three and recited these verses.

Commentary: At that moment, the Lord of the Heavens, supported by the great, majestic power of the Buddha, observed all the heavenly beings in the Heaven of the Thirty-Three (the Trayastrimsha Heaven) and spoke verses in praise of the Buddhas.

 

I contemplate all the Buddhas of the three periods of time;
Their realms are, in essence, entirely equal.
Whether their lands are undergoing dissolution or formation,
Through the Buddha’s majestic power, all can be perceived.

Commentary:  “I contemplate all the Buddhas of the three periods of time.” Shakra, the King of the Devas, said: “I contemplate the Buddhas of the past, the Buddhas of the present, and the Buddhas of the future—all the Buddhas throughout the ten directions and the three periods of time—and I see that they are all equal, with no differences among them.”

“All realms are equal.” The realms of the Buddhas across the three periods of time follow a single principle of equality; there is no distinction of high or low, nor any difference in scale—they are all perfectly equal.

“Just as worlds undergo destruction and formation.” How do the realms of the Buddhas come to be destroyed, and how are they formed? This realm is truly inconceivable.

“Through the majestic power of the Buddhas, all can be perceived.” By means of the great, majestic power of the Buddhas, all sentient beings are enabled to behold the Buddhas and to comprehend this realm.

 

The Buddha’s body is vast, pervading the ten directions;
Its peerless, wondrous form brings benefit to all living beings.
Its radiance shines forth, reaching everywhere without exception;
Thus did the Deva King “Universally Manifest” perceive this gateway.

Commentary:  “The Buddha’s body is vast, pervading the ten directions.” The Dharma-body (Dharmakaya) of the Buddha is boundlessly vast, extending throughout the ten directions—filling the entire expanse of space and the totality of the Dharma-realm. Wherever space exists, there the Dharma-body is present.

“Its peerless, wondrous form brings benefit to all living beings.” The wondrous form of the Buddha is incomparable, bestowing benefits upon all beings—both sentient and insentient.

“Its radiance shines forth, reaching everywhere without exception.” The pure light of the Buddha illuminates all beings; there is not a single being who does not bathe in this compassionate radiance. This light is perfectly impartial—making no distinction between those of keen faculties or dull faculties—it shines upon and bestows blessings upon everyone.

“Thus did the Deva King ‘Universally Manifest’ perceive this gateway.” This state was perceived by the Heavenly King of Universal Renown and Full-Sound.

 

The Tathāgata possesses an ocean of skillful means born of great loving-kindness;
Having cultivated the path with utmost purity throughout past eons,
He guides and transforms sentient beings without limit.
The Heavenly King “Jeweled Crest” (Ratna-śikhin) has awakened to this truth.

Commentary:  “The Tathāgata possesses an ocean of skillful means born of great loving-kindness.” *Tathāgata* is one of the ten titles of a Buddha. Every Buddha bears these ten titles, which are as follows:

1. Tathāgata: One who has arrived by following the path of “thusness” (the true nature of reality).
2. Worthy of Offerings (Arhat): Having eradicated the three categories of delusions and the two types of obstructions, and possessing all virtues, blessings, and wisdom, the Buddha is worthy of receiving offerings from sentient beings across the nine realms.
3. Perfectly Enlightened One (Samyak-saṃbuddha): The Buddha’s wisdom illuminates all phenomena—it is both correct and all-encompassing.
4. Perfect in Knowledge and Conduct (Vidyā-caraṇa-saṃpanna): The Buddha is fully endowed with both wisdom and blessings. The “three knowledges” represent wisdom, while the “five practices” (or conduct) represent blessings.
5. Well-Gone, Knower of the World (Sugata, Lokavid): Having followed the correct path to attain Nirvāṇa, the Buddha also possesses a profound understanding of all aspects of the world.
6. Unsurpassed One (Anuttara): The Buddha’s perfect enlightenment is supreme; no being in the nine realms can compare to Him.
7. Tamer of Beings (Puruṣa-damya-sārathi): The Buddha is a great, heroic being who skillfully guides others to follow the correct path.
8. Teacher of Gods and Humans (Śāstā deva-manuṣyānām): The Buddha serves as the great teacher for both celestial and human beings, guiding them to abandon the erroneous and embrace the truth, and to turn away from evil toward the good.
9. Buddha: A holy being who has attained great, perfect enlightenment.
10. World-Honored One (Lokajyeṣṭha): The Buddha is the most revered and noble being in the world.

Only one who possesses all ten titles is called a “Buddha.” Driven by great loving-kindness and compassion, the Buddha employs “skillful means” (upāya) to reach out to and guide sentient beings. Because this loving-kindness and compassion are as vast as the great ocean, it is described as an “ocean of skillful means born of great loving-kindness.” “In past lives, [the Buddha’s] practice was exceedingly pure.” Because the Buddha cultivated a wide array of virtuous practices in his past lives, he attained a perfectly pure Dharma-body. Purity is the hallmark of genuine practice; without sincere and dedicated cultivation, such purity cannot be attained.

“Transforming and guiding sentient beings without bound.” Since this purity is the fruit of authentic practice, the Buddha employs various skillful means—rooted in great loving-kindness—to transform and guide sentient beings. He enables them to sever their afflictions, shatter their ignorance, and attain the Dharma-body. These skillful means, born of great loving-kindness, are boundless.

“The Heavenly King ‘Jeweled Crest’ (Ratna-śikhin) awakened to this gateway.” The Heavenly King named ‘Jeweled Crest’ (Ratna-śikhin)—who dwells in the realm of loving-kindness—attained realization through this gateway of liberation.

 

I contemplate the Buddha’s ocean of merits,
Supreme in the world, with no equal;
A vast and boundless joy arises within me—
This is the liberation of the ‘Jeweled Radiance’ (Ratna-prabhāsa) Heavenly King.

Commentary: “I contemplate the Buddha’s ocean of merits.” The Heavenly King known as ‘Banner of Jeweled Radiance’ (Ratna-prabhāsa-ketu) says: “I reflect upon the Buddha’s merits, which are as immeasurable and boundless as the great ocean.” Hence, it is called an “ocean of merits.”

“Supreme in the world, with no equal.” These merits are the most exalted in the entire world; no one else’s virtues can compare to those of the Buddha.

“A vast and boundless joy arises within me.” As I contemplate this state, a profound and expansive sense of joy wells up in my heart.

“This is the liberation of the ‘Jeweled Radiance’ Heavenly King.” The Heavenly King known as ‘Banner of Jeweled Radiance’ attained this specific gateway of liberation.

 

The Buddha knows the ocean of wholesome karma of sentient beings—
The various superior causes that give rise to great blessings—
He brings them all to manifestation, leaving nothing out.
The Heaven King “Joyful Succession” perceives this gateway.

Commentary: “The Buddha knows the ocean of wholesome karma of sentient beings.” The Buddha is aware of all the wholesome karma of sentient beings; he knows not only the karma of a single lifetime, but the wholesome karma accumulated over countless lifetimes.

“The various superior causes that give rise to great blessings.” By cultivating various superior causes, one attains vast blessings. Thus, it is said:

“If one does not cultivate in a past life, one suffers in this life;
If one does not cultivate in this life, one will suffer even more in the next.”

Those who possess blessings do so because they planted the seeds of merit in previous lives; consequently, in this life, they enjoy wealth, power, and prosperity. If they continue to practice charity and perform virtuous deeds, their next life will surely be even better than this one. Conversely, if one is stingy and refuses to give in this life, the next life will certainly be worse; once all one’s blessings are exhausted, there is no guarantee of being reborn as a human—one might even be reborn as an animal to repay karmic debts.

“He brings them all to manifestation, leaving nothing out.” The Buddha causes all these various wholesome causes to manifest, without the slightest omission. Planting a small wholesome seed yields a small blessing, while planting a large one yields a great blessing—there is not the slightest discrepancy.

“The Heaven King ‘Joyful Succession’ perceives this gateway.” This state is perceived by the Heaven King known as “Joyful Succession”.

 

The Buddhas appear throughout the ten directions,
Pervading every corner of the world;
Observing the minds of sentient beings as they become tamed and subdued,
The Heaven King “Right Mindfulness” awakens to this path. 

Commentary: “Buddhas appear throughout the ten directions.” All Buddhas of the ten directions and the three periods of time manifest within all worlds across the ten directions and the three periods of time.

“Pervading all worlds.” This means they permeate every world, and by extension, the entire expanse of the Dharma-realm—the void itself.

“Observing the minds of sentient beings, they manifest methods for taming and subduing them.” The Buddhas of the ten directions and the three periods of time observe the minds of all sentient beings and reveal specific teachings to tame them. For those with excessive attachment (greed), they prescribe the contemplation of impurity; for those prone to anger, they teach the cultivation of loving-kindness (compassion); and for those mired in ignorance, they offer the contemplation of causal conditions (dependent origination). Thus, by observing the inherent dispositions of sentient beings, the Buddhas employ skillful means (upaya) to educate and tame them. In doing so, the Buddhas tame all sentient beings without becoming attached to any outward forms or characteristics. As the *Diamond Sutra* states:

“Though the Buddha brings all sentient beings to final liberation (Nirvana),
In truth, there are no sentient beings who have been liberated.”

This signifies not clinging to forms—liberating sentient beings while remaining unattached to the very concept or appearance of “sentient beings.”
Often, when we perform an action, we become attached to it. If we offer someone a cup of water or a bowl of rice, we might think, “I have done a good deed; I have benefited sentient beings.” Such a mindset is an attachment to forms. Therefore, one should cultivate the perspective of the “emptiness of the three spheres” (*tri-mandala-parisuddhi*):

Not perceiving a “giver” (oneself)—this eliminates attachment to the self (*atman*).
Not perceiving an “object” (the gift)—this eliminates greed and attachment to phenomena (*dharmas*).
Not perceiving a “recipient”—offering to all equally, without distinguishing between friends and foes—this eliminates attachment to the concept of “others.”

Only when these three aspects are perceived as empty can one truly practice the perfection of giving. Otherwise, if one acts for the sake of fame or profit, such giving becomes conditional—it is a form of “false” charity, not true generosity.

“The Heavenly King of Right Mindfulness realized this gateway.” This Heavenly King of Right Mindfulness gained a clear understanding of the principle behind this gateway to liberation.

 

The Tathagata’s wisdom body has vast, all-seeing eyes;
It sees every mote of dust in every world.
It pervades all ten directions in this way
This is the liberation realized by Cloud-Sound Heaven King.

“The Tathagata’s wisdom body has vast, all-seeing eyes.” The Buddha’s body of wisdom radiates a great light that shines throughout the worlds in the ten directions. This light is boundless and reaches everywhere; there is no place it does not illuminate, and nothing is beyond its reach.

“It sees every mote of dust in every world.” The Buddha knows and sees every mote of dust in all the worlds of the ten directions, as well as all living beings, things, and phenomena. Therefore, it is said that he sees everything.

“It pervades all ten directions in this way.” The Buddha’s wisdom body has vast, all-seeing eyes and therefore shines throughout the ten directions. Not a single mote of dust in any world escapes its sight. This is the Buddha’s realm.

“This is the liberation realized by Cloud-Sound Heaven King.” The lofty Cloud-Sound Heaven King understood this realm of liberation.

 

All the Buddha’s disciples cultivate the Bodhi path;
They all appear within the Tathagata’s pores.
Their number is immeasurable, and each is complete
This is the liberation understood by Mindfulness Heaven King.

“All the Buddha’s disciples cultivate the Bodhi path.” All the Bodhisattvas who are destined to become Buddhas dwell in the inner court of the palace in the Tushita Heaven. The practices they cultivate are the path to awakening. When the conditions are ripe, they descend to the human world riding a six-tusked white elephant—a symbol of the six perfections—and become teachers of the world.

“They all appear within the Tathagata’s pores.” From the moment they first arouse the Bodhi mind, through practicing the Bodhisattva path and all its practices, until they take the place of a Buddha, all their deeds appear within the Buddha’s pores.

“Their number is immeasurable, and each is complete.” These practices are immeasurable and boundless, yet all are fully present in this realm.

“This is the liberation understood by Mindfulness Heaven King.” Accomplishment-Mindfulness Heaven King understood and perceived this realm.

 

All the joys found in the world
Arise from the Buddha;
The Tathagata’s virtues are supreme and unequaled
Pure Radiance Heaven King entered this liberation.

“All the joys found in the world.” All peace and happiness among humans and in the heavens are bestowed through the Buddha’s blessing.

“All arise from the Buddha.” The Buddha’s teaching nourishes and cultivates beings. Those without wholesome roots are led to plant them; those who have planted wholesome roots are helped to increase them. When their wholesome roots have grown, they are brought to maturity; when mature, they are liberated. Ultimately, all beings are led to attain Buddhahood. Thus it is said that all arise from the Buddha.

“The Tathagata’s virtues are supreme and unequaled.” The Buddha’s virtues are the most excellent; no one can compare with him. For three great asamkhyeya kalpas the Buddha cultivated merit and wisdom, and for a hundred kalpas he cultivated the many virtues that produce the auspicious marks. Thus the Buddha is revered as one complete in both merit and wisdom. Adorned with the thirty-two marks and eighty minor characteristics, he attained perfect awakening, completing the three forms of enlightenment.

The Buddha’s head radiates light, and his crown bears a protuberance. His hair is dark blue and curled; his face is like the full moon. A white tuft between his eyebrows shines with light; his eyebrows curve like the new moon, and his eyes are bright as mirrors. His nostrils are not visible; his lips are red like vermilion, and his teeth are white as snow—forty teeth in all. His tongue extends beyond his nose; his slender ears nearly reach his shoulders. His body is golden, his skin smooth, and his body fragrant like an orchid. A svastika mark is on his chest; his navel is deep and round. His arms reach below his knees; thin webs join his fingers and toes, which are long and slender. His nails resemble roof tiles; the insteps of his feet are high and full, and he walks like a swan. He has the hidden-horse characteristic, firm rounded knees, and a deep, resonant voice, and so on. These thirty-two marks are rare in the world. If we are fortunate enough to possess even one of them, it is an auspicious sign. Why do we not have these marks? Because in past lives we did not cultivate merit or wisdom, and so we lack such fine characteristics. If we wish to have dignified and majestic features, we must promptly uphold precepts, practice giving, and cultivate merit and wisdom; only then can we acquire auspicious marks.

“Pure Radiance Heaven King entered this liberation.” Pure Flower Radiance Heaven King understood this liberation.

The Buddha is our father, endowed with great compassion, and so he prepared happiness for beings in the heavens and in the human world. We are like children: when we were young, our parents bought us many toys. Seeing them, children jump for joy and feel happy. That happiness was given by their parents. The gods and humans are all the Buddha’s children and grandchildren, so the Buddha gives beings happiness. Reflecting in this way gives rise to faith in the Buddha.

 

If one remembers even a little of the Tathagata’s virtue,
Or sincerely reveres him for a single moment,
Fear of the evil destinies is forever removed
Wisdom-Eye Heaven King deeply understood this.

“If one remembers even a little of the Tathagata’s virtue.” If you call to mind even the smallest of the Buddha’s virtues—even a virtue as small as a mote of dust—you will receive inconceivable benefits.

“Or sincerely reveres him for a single moment.” Even for the briefest moment, if you single-mindedly revere the Buddha without a distracted thought, you will receive great benefit, even though the act may seem small.

“Fear of the evil destinies is forever removed.” With a single moment of reverence and admiration, you will forever escape fear of the three evil paths: hell beings, hungry ghosts, and animals.

“Wisdom-Eye Heaven King deeply understood this.” Wisdom-Sun-Eye Heaven King deeply awakened to and understood this realm of liberation.

 

Great spiritual powers abide within the still and silent Dharma;
They respond to every mind and bless them all.
All doubts and perplexities are brought to an end
This is the realization of Radiance Heaven King.

“Great spiritual powers abide within the still and silent Dharma.” The Dharma of stillness and silence is not spoken or transmitted. One should contemplate that all things arise through conditions and always return to stillness. Although the nature of all things is still and silent, the Buddha manifests great spiritual powers to teach and awaken beings, helping them put an end to doubt. Thus, in the still and silent place of enlightenment, the Buddha manifests many kinds of spiritual powers.

“They respond to every mind and bless them all.” When the Buddha expounded the Flower Adornment Sutra, he radiated light while in meditation and blessed the great Bodhisattvas who were teaching the Dharma. Relying on the Buddha’s great majesty and spiritual power, they proclaimed the wondrous Dharma and established a mutual resonance with the minds of living beings. Their minds met and accorded with one another; not a single being failed to receive the Buddha’s blessing.

“All doubts and perplexities are brought to an end.” Because beings receive this blessing through mutual resonance, all their doubts are cut off and faith arises. They come to trust that the Buddha-Dharma can resolve problems that the world cannot.

Mutual resonance means that beings make a request and hope that the Buddhas and Bodhisattvas will respond, so that their wishes may be fulfilled. “Resonance” means that beings sincerely pray, recite sutras, or chant a Buddha’s name, thereby moving the Buddhas and Bodhisattvas. “Response” means that, moved by this, the Buddhas and Bodhisattvas answer beings’ prayers and grant their requests. The two together are like switching on an electric light: press the switch and the light shines. Studying the Buddha-Dharma means learning how to press the switch. When the positive and negative currents meet, light appears; this is like restoring the great treasury of light that is our original nature.

“This is the realization of Radiance Heaven King.” Sovereign Radiance Heaven King attained this realm of liberation.

 

Furthermore, the Sun Deva attained the liberation of constantly radiating pure light, illuminating and benefiting all beings in the ten directions throughout future kalpas.

Commentary: The Sun Deva attained pure light that shines upon all beings throughout the ten directions and continues to benefit them until the end of future kalpas. Like sunlight, it shines everywhere, warming beings and helping them grow. This is the liberation he attained.

We all receive benefits from the Buddhas and Bodhisattvas. To benefit beings, they become grains to relieve hunger, silk to keep beings warm, and all kinds of goods to give to beings, enabling them to attain happiness.

 

Radiant-Eye Deva attained the liberation of manifesting bodies suited to every kind of being, awakening them and leading them into the ocean of wisdom.

Commentary: Radiant-Blazing-Eye Deva shines brilliantly like a flame, so brightly that people cannot open their eyes. He attained a liberation through which he manifests forms suited to every kind of living being. To teach a person, he appears as a person; to teach a dog, he appears as a dog. Whatever kind of being he wishes to guide, he appears in that form, helping them leave delusion and return to awakening, move from ignorance to wisdom, and enter the ocean of wisdom, never again to be ignorant.

 

Mount Sumeru Radiant Banner of Joy Deva attained the liberation of serving as a leader for all beings and inspiring them to diligently cultivate boundless pure virtues.

Commentary: Mount Sumeru Radiant Banner of Joy Deva attained a liberation through which he serves as a leader for all beings and encourages them to cultivate diligently and practice boundless pure virtues. These virtues benefit living beings rather than oneself; therefore, they are called pure virtues.

 

Pure Jeweled Moon Deva attained the liberation of rejoicing wholeheartedly in the cultivation of every ascetic practice.

Commentary: Pure Jeweled Moon Deva understood the meaning of cultivating every ascetic practice. From the depths of his heart he rejoiced in such practice and wished to cultivate it. This is the liberation he attained.

The Buddha had ten great disciples, each foremost in a particular quality. Venerable Mahakashyapa was foremost in ascetic practice. He did what others could not do, practiced what others could not practice, ate food others could not eat, and wore robes others could not wear. The Venerable practiced twelve ascetic disciplines:

1. Living in a secluded place.
2. Sometimes living in a cemetery.
3. Sometimes living in the open countryside.
4. Sleeping beneath a tree.
5. Sitting without lying down.
6. Always going on alms rounds.
7. Eating in sequence from each alms bowl.
8. Eating one meal a day.
9. Eating in measured amounts.
10. Taking no water after noon.
11. Wearing robes made from discarded cloth.
12. Having only three robes.

These are the ascetic practices.

 

Brave and Never-Retrogressing Deva attained the liberation of unobstructed light shining everywhere, benefiting all beings and increasing their vigor and joy.

Commentary: Brave and Never-Retrogressing Deva practiced with courageous diligence and never turned back, no matter what difficulties he faced. Thus he attained unobstructed light. This light shines everywhere, benefiting all beings and increasing their diligence and joy. This is the liberation he attained.

 

Wondrous Flower-Garland Radiance Deva attained the liberation of pure light shining upon the bodies of beings, inspiring them to rejoice and develop an ocean of faith and understanding.

Commentary: Wondrous Flower-Garland Radiance Deva attained pure light that shines upon the bodies of living beings. It causes them all to give rise to great joy and faith that leads to understanding. This wisdom is like an ocean. This is the liberation he attained.

 

Supreme Banner Radiance Deva attained the liberation of light shining throughout every world and enabling the accomplishment of wondrous virtues of every kind.

Commentary: Supreme Banner Radiance Deva uses the most excellent light to illuminate every world. He uses light to teach the Dharma and guide beings, enabling all beings in the world to accomplish inconceivable wondrous virtues. This is the liberation he attained.

 

Jeweled Topknot Universal Radiance Deva attained the liberation of the great ocean of compassion, which manifests boundless realms and treasures in forms of every kind.

Commentary: Jeweled Topknot Universal Radiance Deva attained the great ocean of compassion, which gives beings every kind of happiness and fulfills all their wishes. If beings want gold, he gives them gold; if they want silver, he gives them silver; if they want lapis lazuli, he gives them lapis lazuli. Whatever jewel they seek, he gives them that jewel. Thus, within the great ocean of compassion, he manifests boundless treasures in forms of every kind. All treasures with shape and form appear to fulfill beings’ wishes. This is the liberation he attained.

 

Radiant-Eye Deva attained the liberation of purifying the eyes of all beings and enabling them to see the treasury of the Dharma realm.

Commentary: Radiant-Eye Deva has exceptionally clear vision and can see distant places with great clarity. He purifies all beings’ eye ailments, enabling them to see the realm of the treasury of the Dharma realm.

 

Virtue-Bearing Deva attained the liberation of giving rise to an ongoing pure mind that is never lost or destroyed.

Commentary: Virtue-Bearing Deva cultivated the practice of upholding the marks of merit and virtue, and so attained the state in which the pure mind continues without interruption and is never lost or destroyed. This is the liberation he attained.

 

Universal-Coursing Radiance Deva attained the liberation of moving the sun’s palace everywhere, illuminating all beings in the ten directions and enabling them to accomplish their deeds.

Commentary: Universal-Coursing Radiance Deva attained a liberation through which he moves the palace of sunlight everywhere. It illuminates all beings in the ten directions, enabling them to accomplish the wholesome deeds they undertake.

 

At that time, the Sun Deva, relying on the Buddha’s spiritual power, surveyed the entire assembly of Sun Devas and spoke these verses:

Commentary: At that time, the Sun Deva relied on the Buddha’s great majestic spiritual power, surveyed all the Sun Devas, and spoke verses praising the Buddha’s virtues.

 

The Tathagata’s great wisdom light
Shines throughout the lands of the ten directions.
All beings see the Buddha,
Who guides them by skillful means of every kind.

Commentary: “The Tathagata’s great wisdom light.” The Buddha’s wisdom light is vast and boundless. This light of wisdom is attained through cultivating meditation. When one has practiced until no false thoughts remain, the light of wisdom appears; this is awakening. The Buddha cultivated merit and wisdom through many lifetimes and kalpas, and so possesses the great light of wisdom.

“Shines throughout the lands of the ten directions.” This wisdom light is vast and shines throughout the Buddha lands in the ten directions.

“All beings see the Buddha.” All beings in the lands of the ten directions see the Buddha.

“Who guides them by skillful means of every kind.” The Buddha uses every kind of skillful teaching to guide all beings. Once they have seen the Buddha, they correct their faults and renew themselves, leave evil and turn toward goodness, reflect within, and attain awakening.

 

The Tathagata’s forms have no bounds;
According to beings’ wishes, he manifests a body.
For all the world, he opens the ocean of wisdom
Blazing-Eye contemplates the Buddha in this way.

Commentary:  “The Tathagata’s forms have no bounds.” The Buddha’s Dharma body is boundless, and so is his form body; both extend throughout empty space and the Dharma realm. The Dharma body has no shape or marks, while the form body has shape and marks.

“According to beings’ wishes, he manifests a body.” In keeping with what beings enjoy, the Buddha manifests a body to teach them. He expounds the Four Noble Truths, the twelve links of dependent origination, the six perfections, and so forth.

“For all the world, he opens the ocean of wisdom.” The Buddha teaches in order to open the ocean of wisdom for all beings in the world. Only with wisdom can they discern good from evil and right from wrong, and avoid acting in delusion.

“Blazing-Eye contemplates the Buddha in this way.” Radiant-Blazing-Eye Deva contemplated the Buddha in this way.

 

The Buddha’s body is beyond comparison, with none its equal;
Its light shines brilliantly throughout the ten directions.
It surpasses all and is supreme above all
Joyful Deva attained this Dharma gateway.

Commentary:  “The Buddha’s body is beyond comparison, with none its equal.” No one is equal to the Buddha, and his body cannot be compared with anyone else’s. There is no one like the Buddha.

“Its light shines brilliantly throughout the ten directions.” The Buddha’s light shines throughout the ten directions, like sunlight, but it is far superior to sunlight. The sun illuminates only the side facing it, not the shaded side. The Buddha’s light shines everywhere, illuminating every place, whether in light or shadow.

“It surpasses all and is supreme above all.” The Buddha’s light surpasses the light of the sun, moon, and stars. Nothing can compare with it; therefore, it is said to surpass all and be supreme above all.

“Joyful Deva attained this Dharma gateway.” Mount Sumeru Radiant Banner of Joy Deva attained this realm of liberation.

 

For the world’s benefit, he cultivated ascetic practices;
For countless kalpas he journeyed through the realms of existence.
His pure light pervades like empty space
Jeweled Moon knows this skillful means.

Commentary:  “For the world’s benefit, he cultivated ascetic practices.” Pure Jeweled Moon Deva cultivated ascetic practices for the benefit of all beings in the world. He vowed to use his own ascetic practice to relieve the suffering of beings. This is the spirit with which the Buddhas and Bodhisattvas save the world and its people.

“For countless kalpas he journeyed through the realms of existence.” Throughout countless kalpas he moved back and forth within the three realms and the twenty-five planes of existence while cultivating ascetic practices. The twenty-five planes consist of fourteen in the desire realm, seven in the form realm, and four in the formless realm.

The fourteen planes of the desire realm are: The four evil destinies: asuras, animals, hungry ghosts, and hell beings.
The four great continents: Jambudvipa in the south, Purvavideha in the east, Aparagodaniya in the west, and Uttarakuru in the north.
The six heavens of the desire realm: the Heaven of the Four Heavenly Kings, Trayastrimsha Heaven, Yama Heaven, Tushita Heaven, the Heaven of Enjoying Emanations, and the Heaven of Freely Enjoying Others’ Emanations.

The seven planes of the form realm are:

The First Dhyana Heaven,
the Second Dhyana Heaven,
the Third Dhyana Heaven,
the Fourth Dhyana Heaven,
the Great Brahma Heaven,
the Heaven of Pure Abode,
and the Heaven of No Thought.

The four planes of the formless realm are:

The Heaven of Boundless Space,
the Heaven of Boundless Consciousness,
the Heaven of Nothing Whatsoever,
and the Heaven of Neither Perception nor Non-Perception.

Destroying the afflictions of the twenty-five planes is called purity; destroying the karma of the twenty-five planes is called true self; and destroying attachment to the twenty-five planes is called bliss. To be free from birth and death in the twenty-five planes is called permanence. Permanence, bliss, true self, and purity are the four virtues of Nirvana. The Buddha’s worldly teaching speaks of impermanence, suffering, no-self, and impurity; these are provisional teachings. His transcendent teaching speaks of permanence, bliss, true self, and purity; these are the true teaching. The impermanent pertains to living beings, while permanence is the Dharma body. Suffering pertains to non-Buddhist paths, while bliss is Nirvana. No-self pertains to birth and death, while true self is the Tathagata. Impurity is conditioned, while purity is unconditioned.

For example, the bright moon represents permanence, bliss, true self, and purity; dark clouds represent impermanence, suffering, no-self, and impurity. Worldly Dharma is like dark clouds covering the moon so its light cannot be seen. Transcendent Dharma is like a cool wind that blows the clouds away, revealing the shining moon. Ordinary people have four inverted views: they cling to changing, arising and ceasing things as permanent; they cling to the suffering of delusion and karma as happiness; they cling to a falsely conditioned self as a true self; and they cling to afflictions and defilements as purity. This is why they remain ordinary beings. We who practice the Way must eliminate ignorance. When ignorance is completely removed, the true mind becomes clear, wisdom appears, and we see reality without being turned upside down.

“His pure light pervades like empty space.” The Buddha’s light is pure and pervades like empty space, without the slightest defilement.

“Jeweled Moon knows this skillful means.” Pure Jeweled Moon Deva understood this skillful Dharma gateway.

 

The Buddha proclaims wondrous sounds without obstruction;
They reach throughout the lands of the ten directions.
With the Dharma’s sweet flavor, he benefits the multitudes
Brave One understands this skillful means.

Commentary:  “The Buddha proclaims wondrous sounds without obstruction.” Nothing can obstruct the Buddha’s wondrous voice. Even from a great distance, one can hear it clearly, as if the Buddha were right before one’s eyes.

“They reach throughout the lands of the ten directions.” The Buddha teaches sutras and expounds the Dharma in one land, yet beings in all lands throughout the ten directions can hear him.

“With the Dharma’s sweet flavor, he benefits the multitudes.” The Buddha uses the Dharma’s sweet flavor to benefit beings. Thus, “meditative joy is their food, and the joy of the Dharma fills them,” nourishing their wisdom-life.

“Brave One understands this skillful means.” Brave and Never-Retrogressing Deva understood this skillful Dharma gateway.

 

He sends forth an inconceivable net of light,
Purifying all sentient beings.
He inspires them all to give rise to profound faith and understanding
Flower-Garland Deva entered this gateway.

Commentary:  “He sends forth an inconceivable net of light.” The Buddha sends forth a kind of inconceivable net of light that liberates all beings from the sea of birth and death.

“Purifying all sentient beings.” “Sentient beings” are beings endowed with consciousness, who possess the eight consciousnesses. The Buddha’s net of light enables all beings to become pure.

“He inspires them all to give rise to profound faith and understanding.” He enables all beings to develop profound and expansive faith and understanding; even the smallest creature can understand.

“Flower-Garland Deva entered this gateway.” Wondrous Flower-Garland Radiance Deva penetrated this realm of liberation.

 

All the lights found throughout the world
Cannot compare with the light from one pore of the Buddha.
The Buddha’s light is inconceivable
Supreme-Banner Radiance attained this liberation.

Commentary:  “All the lights found throughout the world.” None of the lights in the world—the sun, moon, stars, or even electric lamps—can compare with the Buddha’s light.

“Cannot compare with the light from one pore of the Buddha.” The lights of the world cannot compare with the light from a single pore of the Buddha, which shines throughout the three-thousand-great-thousand world system.

“The Buddha’s light is inconceivable.” The Buddha’s light is so great that there is no end to praising it and no end to describing it. It is an inconceivable realm.

“Supreme-Banner Radiance attained this liberation.” Supreme Banner Radiance Deva attained this realm of liberation.

 

All the Buddhas’ teachings are like this:
They all sit beneath the king of Bodhi trees,
Leading those who follow wrong paths to abide in the Way
Jeweled Topknot Radiance perceived this.

Commentary:  “All the Buddhas’ teachings are like this.” All the teachings of the Buddhas of the three periods of time and the ten directions are like this.

“They all sit beneath the king of Bodhi trees.” When Buddhas attain the Way, they sit beneath the Bodhi tree, awaken, and become Buddhas.

“Leading those who follow wrong paths to abide in the Way.” They lead beings in the hells, among hungry ghosts, and among animals away from evil paths and toward good destinies, turning from evil toward goodness and from deviance toward what is right.

“Jeweled Topknot Radiance perceived this.” Jeweled Topknot Universal Radiance Deva attained this realm.

 

Beings suffer in darkness, blindness, and ignorance;
The Buddha wishes to give them pure eyes.
Therefore, he lights the lamp of wisdom
Good-Eye deeply contemplated this.

Commentary:  “Beings suffer in darkness, blindness, and ignorance.” Blindness is ignorance, darkness is affliction, and foolishness is attachment. These three are especially painful, yet no one awakens to the suffering. Like fish in water that do not see the water, people living in suffering do not recognize their suffering; they become accustomed to suffering and mistake it for happiness.

“The Buddha wishes to give them pure eyes.” The Buddha wishes all beings to gain the pure eyes of wisdom. With great wisdom, they can overcome affliction, ignorance, and attachment, and attain liberation.

“Therefore, he lights the lamp of wisdom.” Wishing to dispel the darkness and ignorance that torment beings, the Buddha lights the lamp of wisdom for them and teaches them to overcome ignorance and leave deviance behind.

“Good-Eye deeply contemplated this.” Good-Eye Deva contemplated and attained this realm of liberation.

 

The honored one of sovereign liberation and skillful means
If anyone has ever seen and made an offering to him,
He will surely enable that person to practice and attain the fruition.
This is Virtue-Bearing Deva’s skillful power.

Commentary:  “The honored one of sovereign liberation and skillful means.” Liberation means being free from all attachment. Only when attachment is gone is one truly at ease: unbound and unrestrained, without obstruction, sorrow, worry, anger, or joy, and unmoved by material things. Then one has “transcended the three realms and is no longer confined to the five elements.” This is complete liberation. To attain liberation, one cultivates many skillful means; through them one reaches sovereignty, and through sovereignty one reaches liberation.

True liberation has no mark of liberation, no nature of liberation, and cannot be spoken of as liberation. Those who talk about it are not truly liberated. Nor is someone liberated merely because they think, “I am liberated.” How can one know whether one is liberated? Asking that question still shows that one is not yet liberated.

Why speak of attaining liberation? Liberation is simply liberation. Why say, “I must be liberated” or “I must attain liberation”? Have you thrown liberation away, or lost it? Some people do not observe the rules, thinking that they have attained liberation—that freedom means they need not follow any rules. This way of thinking makes them self-centered, indifferent to others, and unknown to others. They adopt an attitude of not caring about anything. In truth, great Bodhisattvas practice the Bodhisattva path and devote themselves to all beings. Amitabha Buddha receives beings and leads them to the Land of Ultimate Bliss, where they are born from lotus flowers. He has no time to rest, so how could it be said that he does not care about the affairs of the world? When the Fourth Patriarch, Great Master Daoxin, was about fourteen, he went to Mount Songgong to pay his respects to the Third Patriarch, Sengcan.

Daoxin said, “I beseech you, Master, out of compassion, to teach me the Dharma gateway of liberation.” Patriarch Sengcan asked, “Who has bound you?” Daoxin replied, “No one has bound me.” Patriarch Sengcan asked, “Then why seek liberation?” When Daoxin heard this, he awakened. He stayed to serve Patriarch Sengcan for seven years and later received the robe and mind-seal, becoming the Fourth Patriarch.

“If anyone has ever seen and made an offering to him.” The honored one of sovereign liberation and skillful means is the Buddha. If anyone sees the Buddha and gives rise to the wish to make an offering to him— “He will surely enable that person to practice and attain the fruition.” He will certainly enable those who make offerings to cultivate various Dharma gateways and attain a fruition.

“This is Virtue-Bearing Deva’s skillful power.” Virtue-Bearing Deva understood this skillful Dharma gateway.

 

Within one Dharma gateway are immeasurable gateways;
For countless kalpas he expounds them in this way.
The Dharma gateways he teaches have vast and great meaning
Universal-Coursing Radiance understood this.

“Within one Dharma gateway are immeasurable gateways.” The Buddha’s teaching makes the one into the immeasurable and the immeasurable into the one. From the one root it branches into myriad differences; the myriad differences return to the one root. Thus, within one Dharma gateway he expounds immeasurable gateways, and the immeasurable gateways return to one Dharma gateway. This is the realm of layer upon layer without end, inexhaustible and boundless.

“For countless kalpas he expounds them in this way.” Throughout countless hundreds of thousands of millions of kalpas, the Buddha has taught the Dharma in this way, yet this teaching can never be exhausted.

“The Dharma gateways he teaches have vast and great meaning.” The Dharma gateways the Buddha expounds are immeasurable and boundless; their meaning is vast and inexhaustible.

“Universal-Coursing Radiance understood this.” Universal-Coursing Radiance Deva clearly perceived this realm.

 

Furthermore, Moon Deva attained the liberation of using pure light to shine throughout the Dharma realm and gather in and guide beings.

Commentary:  Moon Deva used the Buddha’s pure light to shine throughout the Dharma realm, gathering in and guiding all beings so that they may soon attain Buddhahood. This is the liberation he attained.

 

Flower-Crown Radiance Deva attained the liberation of contemplating the realms of all beings and causing them to enter the boundless Dharma.

Commentary: Flower-Crown Radiance Deva contemplated the immeasurable and boundless realms of all beings and led them to enter the boundless Dharma gateways and boundless wisdom gateways. He attained this realm and entered this liberation.

 

Multitudes of Wondrous Pure Radiance Deva attained the liberation of knowing the many kinds of conditions and transformations arising in the ocean of every being’s mind.

Commentary: Multitudes of Wondrous Pure Radiance Deva knew all the waves of conditions arising in the ocean of beings’ minds. He understood how these waves arise and how beings are moved by them. This is the liberation he attained.

There are all kinds of people in this world, and they have all kinds of minds that reach outward and cling to objects. These minds are tossed by waves, like waves in the sea. When the wind is strong, the waves are high; when the wind is gentle, the waves are small. Without a mind that reaches outward, there are no waves. When the mind is calm as a mirror, it is not moved by circumstances; instead, it can turn circumstances around.

 

Worldly Happiness of Mind Deva attained the liberation of giving all beings inconceivable happiness and making them leap with great joy.

Commentary: Worldly Happiness of Mind Deva attained a state in which the minds of beings are joyful. He gives all beings inconceivable happiness. When they receive it, they leap with joy; their delight is incomparable. This is the liberation he attained.

 

Tree-King Radiant-Eye Deva attained the liberation of protecting seeds as they are sown, like a farmer tending his crops, and helping them mature in due time.

Commentary: Tree-King Radiant-Eye Deva has bright eyes of great wisdom that dispel the darkness of ignorance. This samadhi is like farming: first one sows the seeds, then they sprout and put forth shoots. They must also be protected and tended at the proper times, with weeds removed, water supplied, and fertilizer added, before a harvest can be expected.

In the Buddha’s field, the Buddha sows the seeds of Bodhi. They sprout and grow little by little, becoming a Bodhi tree and eventually bearing the fruit of Bodhi. Accomplishment comes step by step, but the plant must be protected and tended patiently: if it lacks water, water it; if it lacks fertilizer, add fertilizer. Use the water of virtue to nourish the seedlings of wisdom, and the practices of the six perfections and myriad deeds as fertilizer for the Bodhi tree. Help it blossom and bear fruit, and tend it continually until it matures and liberation is attained. This Deva attained this liberation.

 

Manifest Pure Radiance Deva attained the liberation of compassionately protecting all beings and enabling them to see the experiences of suffering and joy.

Commentary: Manifest Pure Radiance Deva attained a samadhi through which he compassionately protects all beings. Compassion gives happiness to beings and removes their suffering. Loving-kindness is great loving-kindness without conditions; compassion is great compassion grounded in the shared nature of all beings. This Deva uses a compassionate mind to guide and protect all beings, enabling them to see the experiences of suffering and joy. This is the liberation he attained.

 

Universal Wandering Unmoving Radiance Deva attained the liberation of upholding the pure moon and manifesting it throughout the ten directions.

Commentary: Universal Wandering Unmoving Radiance Deva travels throughout the ten directions. Although he travels, he does not move from his seat; he may remain in the stillness of a place of enlightenment. This is the realm of meditation, beyond the understanding of ordinary people. In meditation, one can travel throughout the ten directions and reach the entire Dharma realm while remaining unmoving and always clearly aware.

This realm is like a pure moon appearing throughout the ten directions. You see the moon above your head, and another person sees it above theirs. Beings in all ten directions each feel that the moon is above them. This Deva attained this realm.

 

Star-King Sovereign Deva attained the liberation of revealing that all dharmas are like illusions and empty space, without marks or an inherent nature.

Commentary: This is Star-King Sovereign Deva. The stars are ruled by their king. Astronomers divide the stars into twenty-eight lunar mansions. In the east are the seven mansions of the Azure Dragon: Horn, Neck, Root, Room, Heart, Tail, and Winnowing Basket. In the south are the seven mansions of the Vermilion Bird: Well, Ghost, Willow, Star, Extended Net, Wings, and Chariot. In the west are the seven mansions of the White Tiger: Legs, Bond, Stomach, Hairy Head, Net, Turtle Beak, and Three Stars. In the north are the seven mansions of the Black Tortoise: Dipper, Ox, Girl, Emptiness, Rooftop, Encampment, and Wall.

This Deva is completely sovereign and reveals all wondrous Dharmas. What is the wondrous Dharma? It is like an illusion and like empty space: without marks and without an inherent nature. It is like a magical illusion and like empty space; it has no form and no inherent nature. Ultimately, what is it? It is the Buddha’s Dharma body. This Deva attained this liberation.

 

Pure-Awakened Moon Deva attained the liberation of initiating the great activity and function for all beings.

Commentary: Pure-Awakened Moon Deva causes all beings to bring forth the great Bodhi mind, cultivate the Bodhi practice, and give rise to the great activity of Bodhi. When the fruit of Bodhi is perfected, the karma of birth and death is ended. When the karma of the path of awakening is perfected, the great activity comes into operation. This is the liberation he attained.

 

Great Majestic Radiance Deva attained the liberation of completely dispelling all doubt and perplexity.

Commentary: Great Majestic Radiance Deva possesses great majesty and virtue. When beings see him, they all feel reverence and awe. He dispels all of their doubts and perplexities; whatever doubts or afflictions they have, he resolves them. This is the liberation he attained.

 

At that time, Moon Deva, relying on the Buddha’s spiritual power, surveyed all the assemblies of gods within the moon palaces and spoke these verses:

Commentary: At that time, Moon Deva relied on the Buddha’s great majestic spiritual power, surveyed all the gods assembled in the moon palaces, and spoke verses praising the Buddha’s virtues.

 

The Buddha radiates light throughout the world,
Illuminating the lands of the ten directions.
He proclaims the vast and inconceivable Dharma,
Forever dispelling beings’ darkness of delusion and ignorance.

“The Buddha radiates light throughout the world.” The Buddha radiates immeasurable and boundless light that shines throughout the world.

“Illuminating the lands of the ten directions.” The Buddha’s light not only shines throughout the world; it also illuminates the Buddha lands in the ten directions.

“He proclaims the vast and inconceivable Dharma.” The Buddha expounds a vast and wondrous Dharma that cannot be conceived by the mind or discussed in words. What is this wondrous Dharma? Laymen and laywomen practice, “Refrain from all evil; do every good.” Monks and nuns practice, “Diligently cultivate precepts, samadhi, and wisdom; extinguish greed, anger, and delusion.”

“Forever dispelling beings’ darkness of delusion and ignorance.” The Buddha forever dispels the darkness of ignorance, delusion, and foolishness that afflicts beings. Moon Deva attained this liberation.

 

The realm has no bounds and no end;
For immeasurable kalpas, he continually shows the Way.
With sovereign powers of every kind, he transforms the multitudes—
Flower-Crown perceived the Buddha in this way.

“The realm has no bounds and no end.” The Buddha’s realm has neither boundaries nor an end; it extends throughout empty space and the entire Dharma realm.

“For immeasurable kalpas, he continually shows the Way.” In immeasurable kalpas past, the Buddha continually taught the Dharma for beings, showing them the Way and guiding them.

“With sovereign powers of every kind, he transforms the multitudes.” The Buddha uses every kind of sovereign spiritual power and wondrous function to guide and benefit the multitudes of beings.

“Flower-Crown perceived the Buddha in this way.” Flower-Crown Radiance Deva contemplated this realm of the Buddha.

 

The ocean of beings’ minds differs from moment to moment;
The Buddha’s broad and vast wisdom knows them all.
He teaches the Dharma everywhere, bringing them joy
This is the liberation of Wondrous Pure Radiance.

“The ocean of beings’ minds differs from moment to moment.” The minds of beings differ from one moment to the next. One thought ceases and another arises; the later thought ceases and another follows. Thoughts continue without interruption, like waves on a vast sea.

“The Buddha’s broad and vast wisdom knows them all.” The Buddha’s wisdom is immeasurably vast and subtle. He knows and sees every thought in the minds of all beings.

“He teaches the Dharma everywhere, bringing them joy.” The Buddha teaches the Dharma to all beings everywhere, enabling them to attain great joy and faithfully practice according to his teaching.

“This is the liberation of Wondrous Pure Radiance.” Multitudes of Wondrous Pure Radiance Deva attained this liberation.

 

Beings do not know the sacred peace and joy;
Deluded in evil destinies, they undergo every suffering.
The Tathagata reveals the gateway to the nature of Dharma
Happiness of Mind contemplated this.

“Beings do not know the sacred peace and joy.” All the happiness beings experience is worldly happiness. Although it feels pleasant, it is not true happiness. What is true happiness? It is the happiness of sages, who experience no suffering, only peace and joy; they have no worries or sorrow and are free of obstruction.

“Deluded in evil destinies, they undergo every suffering.” Beings are deluded in the six paths of rebirth and undergo every kind of suffering. The six paths comprise three good destinies and three evil destinies. The good destinies are the heavens, the human realm, and the asura realm. By practicing the ten wholesome deeds and upholding the five precepts, one is born in a good destiny. The three evil destinies are animals, hungry ghosts, and hell beings. Those who commit the ten evils and do not uphold the precepts are born in the evil destinies. Beings in the three good destinies experience much suffering and little happiness; beings in the three evil destinies have no happiness and undergo only suffering.

“The Tathagata reveals the gateway to the nature of Dharma.” The Buddha reveals to beings that all dharmas are inseparable from their own nature, enabling them to attain the peace and joy of sages.

“Happiness of Mind contemplated this.” Worldly Happiness of Mind Deva contemplated and perceived this realm.

 

The Tathagata has rare and great compassion;
For beings’ benefit, he enters the realms of existence.
He teaches the Dharma and urges goodness, bringing them to fulfillment
Radiant-Eye understood this.

“The Tathagata has rare and great compassion.” The Buddha’s compassion is the greatest and rarest in the world. No other compassion can compare with the Buddha’s.

“For beings’ benefit, he enters the realms of existence.” The Buddha’s compassion is vast and boundless. For the benefit and guidance of beings, he willingly enters the three realms and twenty-five planes of existence, relieving and rescuing them from suffering. This is the Buddha’s vow and power.

“He teaches the Dharma and urges goodness, bringing them to fulfillment.” Wishing beings to leave suffering and attain happiness, the Buddha expounds many kinds of Dharma gateways and encourages them to do all kinds of good deeds, enabling them to fulfill their practice and attain the fruition of Bodhi and awakening.

“Radiant-Eye understood this.” Tree-King Radiant-Eye Deva understood this realm of liberation.

 

The World-Honored One reveals the light of the Dharma,
Distinguishing the nature of the world’s many kinds of karma.
Good and evil deeds are never lost
Pure Radiance saw this and rejoiced.

“The World-Honored One reveals the light of the Dharma.” The World-Honored One is the Buddha. He opens up and clarifies the truth of the Buddha-Dharma, bringing forth great light in the world. Beings touched by the Buddha’s light receive immeasurable benefits.

“Distinguishing the nature of the world’s many kinds of karma.” The Buddha teaches in order to distinguish wholesome karma, unwholesome karma, and karma that is neither wholesome nor unwholesome. If one plants wholesome karma, one will receive a wholesome result in the future; if one plants unwholesome karma, one will receive an unwholesome result.

“Good and evil deeds are never lost.” Plant a wholesome cause and receive a wholesome result; plant an evil cause and receive an evil result. This is the unchanging law of cause and effect. There is absolutely no case in which wholesome karma produces no wholesome result or evil karma produces no evil result. Neither good nor evil is ever lost; there is not the slightest error.

“Pure Radiance saw this and rejoiced.” Manifest Pure Radiance Deva saw this realm and was filled with joy.

 

The Buddha is the refuge of all merit,
Like the great earth that supports palaces and homes.
Skillfully, he shows the secure path away from suffering
Unmoving One understood this skillful means.

“The Buddha is the refuge of all merit.” The Buddha is complete in merit and wisdom, and everything is perfected. He is a supreme field of merit for beings, the refuge on which their blessings depend.

“Like the great earth that supports palaces and homes.” Just as the great earth supports all the buildings and houses erected upon it, the Buddha’s merit is a refuge for beings, like the ground on which palaces and halls are built.

“Skillfully, he shows the secure path away from suffering.” The Buddha uses skillful means to teach the Dharma, showing all beings how to leave the path of suffering and attain peace and security.

“Unmoving One understood this skillful means.” Universal Wandering Unmoving Radiance Deva understood that the Buddha uses skillful Dharma gateways to guide beings.

 

The blazing jewel of wisdom illuminates the Dharma realm;
He manifests countless forms, each like a being.
For everyone, he reveals the truth
Star-King Deva awakened to this path.

“The blazing jewel of wisdom illuminates the Dharma realm.” The Buddha’s fire of wisdom radiates great light, illuminating the entire Dharma realm.

“He manifests countless forms, each like a being.” The Buddha manifests hundreds of thousands of millions of bodies like those of beings, transforming himself according to their kinds in order to guide them.

“For everyone, he reveals the truth.” He reveals the true Dharma gateway to all beings throughout the world.

“Star-King Deva awakened to this path.” Star-King Sovereign Deva understood this Dharma gateway and realm.

 

The Buddha is like empty space, without an inherent nature;
For beings’ benefit, he appears in the world.
His adorned and perfect marks are like reflections
Pure-Awakened King saw this.

“The Buddha is like empty space, without an inherent nature.” The Buddha takes empty space as his body, the Dharma realm as his body, and all beings as his body. Do you wish to know the Buddha? First, know empty space; if you know empty space, you know the Buddha. Do you wish to know the Buddha? First, know the Dharma realm; if you know the Dharma realm, you know the Buddha. Do you wish to know the Buddha? First, know all beings; if you know all beings, you also know the Buddha. The Buddha has no inherent nature, no independent body, and no independent marks. He takes empty space as his inherent nature, the Dharma realm as his body, and all beings as his marks. Therefore, it is said that the Buddha is like empty space, without an inherent nature.

“For beings’ benefit, he appears in the world.” Why does the Buddha appear in the world? Because he has a mind of great compassion and wishes to benefit beings, enabling them to attain well-being and joy.

The Buddha abides in the pure Land of Constant Stillness and Light, unmoving and always clearly aware. He does not concern himself with whether or not beings are liberated. Yet the Buddha’s great compassion is so profound that he wishes to benefit beings and rescue them from the sea of suffering. Thus, he turns his boat of compassion around, appears in the world, and liberates those who can be liberated.

“His adorned and perfect marks are like reflections.” Although the Buddha has the thirty-two marks and eighty characteristics and is adorned in every way, these are like reflections and images; they have no truly substantial essence.

“Pure-Awakened King saw this.” Pure-Awakened Moon Deva understood this realm.

 

Every pore of the Buddha’s body proclaims sounds;
The clouds of Dharma cover the world, leaving none untouched.
All who hear them give rise to joy
Majestic Radiance Deva awakened to this.

“Every pore of the Buddha’s body proclaims sounds.” Every pore of the Buddha’s body proclaims wondrous sounds and teaches the Dharma for beings, enabling them to leave the three realms and reach the other shore.

“The clouds of Dharma cover the world, leaving none untouched.” The Buddha’s teaching is like clouds. All beings are sheltered beneath the clouds of Dharma and receive the benefits of the Dharma and peace and joy.

“All who hear them give rise to joy.” Not a single being fails to rejoice upon hearing the Buddha’s voice and seeing his appearance.

“Majestic Radiance Deva awakened to this.” Majestic Radiance Deva awakened to and understood this realm of liberation.

This concludes the verses of praise and the liberation gateways of the seven assemblies in the desire and form realms. Next, the explanation turns to the verses of praise and liberation gateways of the Four Heavenly Kings and the Eight Classes of Beings.