Flower Adornment Sutra
(Avatamsaka Sutra)
Commentary: 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 6
Wondrous Adornments of the World Rulers
Furthermore, Jeweled Peak Radiant Splendor, the City-Lord Spirit, attained the liberation gate of skillful means for benefiting sentient beings.
Commentary: The principle discussed above has not yet been fully explained, so I will continue. The City-Lord Spirit Jewel Peak Radiant Light’s seven-jeweled mountain peak emits brilliant light, illuminating all the worlds in the ten directions. He governs the city and its walls, and can dispel the foul odor of all the afflictions within the city, causing the fragrant aroma of all wisdom to arise and enabling all sentient beings in the city to attain liberation. He uses various skillful means and Dharma methods to benefit sentient beings, and has attained this liberation-gate.
The City Spirit Who Is Lord of the Palace of Wondrous Adornment, the liberation gate of knowing the faculties of sentient beings and teaching them to maturity,
Commentary: The City-Rampart Spirit of Wondrously Adorned Palaces can make all palaces beautiful and majestic. He knows the faculties and nature of every sentient being, whether their wholesome roots are deep and abundant or shallow and slight. Whatever Dharma-door they delight in, he uses that Dharma-door to teach and transform them, enabling their wholesome roots to mature. He has attained this liberation-door.
The City Spirit Pure Joy, Lord of Jewels, attained the liberation gate of constant joy, which enables all sentient beings to receive every blessing and virtue.
Commentary: The City-Lord Deity Pure Joy Treasure possesses pure joyful treasure and can cause sentient beings to remain joyful. He can cause their roots of goodness to grow, increase their blessings, wisdom, and virtue, and enable them to receive every benefit and blessing. He attained this gateway to liberation.
The City Spirit Pure Lord Free from Sorrow attained the liberation-gate of the Great Compassion Treasury that rescues all from fear.
Commentary: The City-Lord Deity, Free of Sorrow and Pure, often protects the beings within the city and keeps them safe, averts calamities and resolves adversity, turns ill fortune into good fortune, and enables all beings to be free from sorrow and worry and attain a pure mind. The deity uses the gift of fearlessness to rescue and protect beings, so that they are free from fear and anxiety. Because the deity is deeply compassionate, the deity is called the Treasury of Great Compassion and has attained this liberation.
The City Spirit, Lord of the Flower-Lamp Flame Eyes, attained the liberation gate of universal illumination and clear understanding of great wisdom.
Commentary: The City-Lord Spirit Flower-Lamp Flame-Eyed often uses lamps made of flowers, emitting a blazing light that enables all sentient beings to understand the wondrous workings of great wisdom. He attained this gateway to liberation.
Flaming Banner Radiance manifested as the City Guardian Deity and attained the liberation gate of manifesting through universal skillful means.
Commentary: The City-Lord Deity Flaming Banner Bright Manifestation emits radiance from his jeweled, flame-tipped banner, appearing throughout the world. He manifests through all expedient Dharma-doors, enabling sentient beings to be delivered through these means. He has attained this liberation-door.
The City-Ruling Spirit Abundant Blessings and Majestic Radiance attained the liberation gate of universally observing all sentient beings and enabling them to cultivate a vast ocean of merit and virtue.
Commentary: The City-Lord Spirit Abundant Blessings and Majestic Radiance has abundant blessings and virtue imbued with great majestic radiance, which can cause sentient beings’ blessings and virtue to increase. He observes all sentient beings throughout the ten directions. When the conditions of any beings have matured, he transforms them, enabling them to cultivate blessings and wisdom on a vast scale, like the ocean. He attained this liberation gate.
The City-Lord Deity of Pure Radiance attained the liberation gateway of awakening all ignorant and benighted beings.
Commentary: The City-Lord Spirit Pure Radiant Body—His body is both pure and radiant. He often enables deluded beings to attain wisdom, and those in darkness to receive light. He enables deluded beings and those in darkness alike to awaken and attain the wisdom of liberation. He attained this gateway to liberation.
Beings in darkness are those born without eyes, who can see nothing and know nothing. People who do not understand the Buddhadharma and know nothing at all about its principles are also like blind people; they are truly pitiable.
The Nirvana Sutra records: “There was a man who had been blind from birth and did not know what color cow’s milk was. He asked someone else, and that person said to him, ‘It is white, like a conch shell.’
“The blind man asked again, ‘Then is the color of cow’s milk hard like a conch shell?’
“That person replied, ‘No.’
“The blind man asked again, ‘What is the color of a conch shell like?’
“The other person replied, ‘Like rice flour.’
“The blind man asked again, ‘Is the color of cow’s milk soft and gentle like the softness of rice flour? Then what is rice flour like?’
“The other person replied, ‘Like snow.’
“The blind man asked again, ‘Is rice flour cold? What is snow like?’
“The other person replied, ‘White like a crane.’
“The blind man asked again, ‘Does a crane move?’ In the end, four examples had been given, yet the blind man still did not understand what, after all, the color of cow’s milk was. He still did not know.
That is speaking of non-Buddhists who do not understand Nirvana: What are permanence, bliss, self, and purity? They are like a blind person who does not know the color of cow’s milk—truly foolish. The shell represents the virtue of permanence, rice flour represents the virtue of bliss, snow represents the virtue of purity, and the crane represents the virtue of self. Some foolish people do not understand the Buddha-Dharma and do not know what it is. If one explains the supramundane Dharma to them, they say, “The supramundane Dharma is a Dharma encompassed within worldly dharmas.” That is not wrong! What they say is also correct. The Sixth Patriarch, Huineng, once said:
“The Buddha Dharma is in the world;
Enlightenment is not apart from the world.
To seek Bodhi apart from the world
Is like looking for a rabbit’s horn.”
The meaning of these four verses is that within worldly dharmas, one can find the Dharma that transcends the world. They do not mean that there is no transcendent Dharma: transform worldly dharmas, and they become transcendent Dharma; transform transcendent Dharma, and they return to worldly dharmas. If you abandon worldly dharmas, you will never find the Dharma that transcends the world. Although transcendent Dharma is encompassed within worldly dharmas, you must understand this clearly. If you do not, then there is no transcendent Dharma at all. Only after you have understood it clearly can you cultivate the Dharma that transcends the world while still within worldly dharmas. This is the fundamental principle of the Buddha’s Dharma. The essential point is to work at awakening within the world. Without awakening in the world, there is fundamentally no Buddha-Dharma; if you awaken, then there is transcendent Dharma. So there is no need to leave this world and seek enlightenment in another world. If you do, you will never find it—just as it is impossible to find horns on a rabbit’s head.
People who do not understand the Buddha-Dharma read these four verses and then conclude that there is no transcendent Dharma. This shows that they have no idea what transcendent Dharma is; they know only worldly dharmas and twist the meaning of the Sixth Patriarch’s verses.
The City-Deity Incense Banner Adornment attained the liberation gate of contemplating the Tathagata’s sovereign power, which pervades the world and subdues sentient beings.
Commentary: The City-Ruling Deity Fragrant Banner Adornment adorns the city with incense banners. He constantly contemplates the Tathagata’s power of freely wielded spiritual penetrations throughout all the worlds in the ten directions, and uses his great, freely wielded awe-inspiring power to subdue all sentient beings. He attained this Dharma-gate of liberation.
The City Spirit Jewel Peak Radiant Eye attained the liberation-gate of using great light to shatter the mountain of obstacles of all sentient beings.
Commentary: The City-Ruling Spirit Jewel-Peak Radiant Eyes sends forth great light from his jeweled peak. This light illuminates sentient beings and dispels all mountains of obstruction. What are these mountains of obstruction? They are greed, anger, and delusion, which are like mountains that obstruct the bodhi path to enlightenment. If these mountains of obstruction can be cleared away, the great, luminous wisdom will manifest. But how can they be cleared away? By diligently cultivating morality, concentration, and wisdom. When this cultivation is perfected, the great bodhi path will be free of obstruction. This City-Ruling Spirit attained this liberation.
At that time, the City Guardian Spirit Jewel Peak Radiance, relying on the Buddha’s power, surveyed all the City Guardian Spirits and spoke in verse:
Commentary: At that time, the City-Ruling Spirit Jewel Peak Radiant Light, relying on the Buddha’s great awe-inspiring spiritual power, surveyed all the City-Ruling Spirits and spoke a four-line verse.
The Spiritual Guide is thus inconceivable,
His radiance shines throughout the ten directions;
All sentient beings present see the Buddha,
And countless beings are taught and brought to maturity.
Commentary: “A spiritual guide such as this is inconceivable.” A spiritual guide is someone who leads sentient beings toward Buddhahood, someone who serves as their leader and shows them the way. Because the Buddha used all the Dharma-gates for cultivating the path to Buddhahood from the past to teach all sentient beings, enabling them also to attain the supreme path, he is called a spiritual guide.
“Suchness” is the Middle Way; it is also the method of applying oneself to cultivation in order to understand the Middle Way. To understand it is to be such; not to understand it is not to be such. The Middle Way is the foundation of attaining Buddhahood and gives rise to immeasurable Buddhas, immeasurable Bodhisattvas, immeasurable Arhats, and immeasurable patriarchs. All Buddhas throughout the ten directions and the three periods of time arise from the Middle Way, and so it is inconceivable.
The wondrous subtlety of the Middle Way cannot be fully expressed or made clear by any means. Without cultivating the Middle Way, there is no way to attain Buddhahood. Therefore, the Middle Way is true emptiness and also wondrous existence. True emptiness is not emptiness, and so wondrous existence arises; wondrous existence is not existence and does not obstruct true emptiness. Its transformations are endless, and its profound wonder is beyond compare.
“Radiant light shines throughout the ten directions.” All Buddhas cultivate the Middle Way. When their cultivation succeeds, they attain great power of concentration, great power of wisdom, and great radiance, which shines throughout the Dharma realms in all ten directions.
“All sentient beings see the Buddha before them.” All sentient beings in the ten directions see the Buddha before them; each one feels that the Buddha is there before them, preaching the Dharma.
“An immeasurable number have been brought to maturity through his teaching.” The Buddha teaches and transforms sentient beings, causing them to mature in the attainment of Buddhahood. The sentient beings who have matured in the attainment of Buddhahood are too many to be spoken of—too many to be spoken of—so it says, “an immeasurable number.”
The faculties of all sentient beings are different,
The Buddha knows them all completely, without remainder.
The City-Ruling Spirit of the Wondrously Adorned Palace,
Enters this Dharma-gate with a joyful heart.
Commentary: “The faculties of sentient beings are all different.” Each sentient being has different causes and different results, so their faculties and dispositions also differ. Sentient beings’ karmic causes and effects are not the same, and neither are their faculties. Some have deep and abundant roots of goodness, while others have shallow and meager roots of goodness. Some have practiced for many years, while others have only just begun to practice. Some have sharp faculties, while others have dull faculties. That is why it is said that they are all different.
“The Buddha knows everything clearly, leaving nothing out.” Although sentient beings have different capacities, the Buddha understands them all completely. Having understood their capacities, the Buddha then teaches the Dharma in accordance with them.
“City-Ruling Spirit of the Wondrously Adorned Palace.” The City-Ruling Spirit of the Wondrously Adorned Palace came to know this realm.
“Upon entering this Dharma gate, the mind rejoices.” This City-Lord Deity, having entered this Dharma gate, therefore feels joy arise in the mind.
The Tathagata practiced for immeasurable kalpas
Safeguarding the Dharma of Buddhas of ages past
The mind ever respectfully serves, giving rise to joy
The City Spirit of Wonderful Jewel realized this Dharma-door.
Commentary: “The Tathagata practiced for immeasurable kalpas.” From immeasurable kalpas until now, the Buddha has cultivated and practiced the ways of the Buddha-Dharma.
“Long ago, he protected and upheld the Dharma of the Buddhas.” Long ago, the Buddha wholeheartedly protected and upheld the Dharma taught by the Buddhas, not allowing the Buddha-Dharma to perish.
“The mind constantly receives and upholds, giving rise to joy.” The Buddha’s mind constantly welcomes and upholds the Dharma of the Buddhas, practices the Dharma of the Buddhas, and gives rise to great joy within.
“The City-Ruling Spirit Wondrous Jewel realized this gateway.” The City-Ruling Spirit Pure Wondrous Jewel clearly understood the Buddha’s realm and was therefore able to enter this gateway to liberation.
To protect the Dharma and teach sentient beings, one must employ all kinds of expedient means and Dharma methods in order to succeed. This is like Venerable Kātyāyana, one of the Buddha’s great disciples. He often taught sentient beings in their dreams, helping them awaken, give rise to the bodhi mind, and attain the supreme path. There is a story that bears this out.
Venerable Kātyāyana had a disciple who was King Mi Hi La. Having seen through the worldly realm, he renounced everything, gave up his throne, and became a monk to practice the Way. He ate one meal a day, slept beneath a tree at night, and practiced the ascetic dhūta disciplines. He neither cut his hair nor shaved his beard, and looked like a primitive person from ancient times.
One day, King A Bàn Địa of a neighboring country led a company of warriors and his concubines into the mountains to hunt. Out for amusement, he became so exhilarated that he shot and killed at will. Before long, the king grew tired and fell asleep. The palace women and female attendants had nothing to do, so they went to pick flowers and catch butterflies. They discovered an ascetic Bhikshu beneath a tree and gathered around him, asking him to reveal the teachings and instruct them. The Bhikshu therefore expounded the Buddha’s Dharma to them.
At that time, the king awoke and discovered that the palace maids and ladies were not beside him. He went looking for them and found them talking with a monster. In a fit of rage, he ordered his warriors to beat the Bhikkhu, severely injuring him. The Bhikkhu became enraged and vowed to take revenge that very day, so he went to his master to ask to return to lay life. Venerable Kātyāyana comforted him, saying, “This is the law of cause and effect. In a past life, you once beat him, so in this life he must beat you. You must believe in the cycle of causes and effects and retribution.” But the Bhikkhu still resolved to take revenge. Venerable Kātyāyana asked him to stay one more night; he could return to lay life and become king the next day, and it would not be too late.
That night, Venerable Kātyāyana used his supernatural powers to appear in the monk’s dream and teach him that the law of cause and effect is exact, down to the slightest detail. In the dream, the monk saw himself return and become king, with all the people welcoming him and installing him on the throne. Once he had ascended the throne, he immediately prepared for war, leading an army of one hundred thousand to attack King Avanti. But he lost every battle and was eventually captured, imprisoned, and sentenced to be beheaded in public. As the execution was about to take place, he felt remorse and regretted not having followed his teacher’s instructions, which had led to the consequences he now faced. He then begged his compassionate teacher to come quickly and save him. While he was praying, he was beheaded, and his head fell to the ground. He woke with a start—it had all been a dream! Early the next morning, he told the Venerable about the scene he had experienced in his dream, then bowed and repented, resolving never to return to lay life. Although that monk had left home and been ordained, his mind was not yet pure; he still had attachments he could not see through. Venerable Katyayana used skillful means to teach him and bring him to enlightenment. Thus, to teach sentient beings effectively, one must use various kinds of skillful means.
Venerable Kātyāyana was foremost in debate and possessed unobstructed eloquence. The non-Buddhist debaters of his time all admired him, and his arguments were exceptionally astute. Once, an annihilationist challenged him: “If evil people suffer after death, they should come back and tell us about their suffering. Since the dead do not return, there is no afterlife.” – The Venerable replied, “Can a criminal who is imprisoned come back?”
– He asked again, “A good person is reborn in the heavenly realm. Why, then, does he not come back to tell us how happy he is?”
– He replied, “Would someone who had fallen into a cesspit be willing to go down into it again?” Therefore, He is foremost in debate, with no one to equal Him.
In the past, the Tathagata dispelled
All the fears of sentient beings,
And ever nurtured compassion for them;
This Deity Free from Sorrow’s mind awoke to joy.
“In the past, the Tathagata had eradicated.” Long ago, the Buddha would dispel all the fears of all sentient beings, protect them all, and enable them to attain peace and happiness.
“All the fears of sentient beings.” It causes all sentient beings to be free from all sorrow, afflictions, and fear.
“And always be compassionate toward them.” The Buddha feels compassion for sentient beings and gives rise to great loving-kindness and compassion. Sometimes he uses compassion that takes form to relieve sentient beings of sorrow, suffering, and distress; sometimes he uses formless compassion to bestow joy and bliss upon them.
“The Deity Free from Sorrow’s mind awakened to joy.” Sentient beings cannot readily understand this realm of the Buddha, but the City-Lord Deity Free from Sorrow and Purity understood it, and so her heart filled with joyful delight.
The Buddha’s wisdom is vast and boundless
Like empty space, beyond measure
Huamuchengshen reflects and awakens to joy
Able to learn the Tathagata’s wondrous wisdom.
Commentary: “The Buddha’s wisdom is vast and boundless.” The Buddha’s wisdom is vast and has no bounds; no sage can compare with the Buddha’s wisdom, because it is boundless.
“Just as space cannot be measured.” The Buddha’s wisdom is like space. Since space cannot be measured, there is no way to know how vast it is.
“The Flower-Eyed City God could attain enlightenment.” In this realm, only the City Lord God, Hoa Đăng Diễm Mục, could attain enlightenment, and so he felt joy.
“Study and cultivate the wondrous wisdom of the Tathagata.” This City-Ruling Spirit is adept at cultivating the Tathagata’s vast, boundless wondrous wisdom.
The Tathāgata’s form is equal to that of sentient beings;
According to their wishes and desires, all are made to see;
Flame Banner Bright Manifestation can awaken the mind;
By cultivating this expedient means, joy arises.
Commentary: “The Tathagata’s form and appearance are the same as those of sentient beings.” The Tathagata’s physical form can manifest wherever it is needed. As long as sentient beings rejoice in seeing the Buddha, the Buddha fulfills their wishes, because the Buddha’s physical form is the same as that of sentient beings. In short, however many sentient beings there are, the Buddha manifests that many forms.
“Whatever they wish to see, he lets them see.” The Buddha always accords with the wishes of sentient beings; whenever sentient beings wish to see the Buddha, he enables them to do so.
“Flame Banner Bright Manifestation has realized it in his heart.” At this level, the City Lord God Flame Banner Bright Manifestation comprehended this principle.
“This skillful means gives rise to joy.” This City Guardian Deity cultivated and studied this Dharma-gate of skillful means, and so his mind was joyful and glad.
The Tathagata in the past cultivated oceans of blessings
Pure, vast, and boundless
Merit-Virtue Banner Light, in this Dharma door
Contemplating and fully understanding, the mind rejoices.
Commentary: “Long ago, the Tathagata cultivated oceans of merit.” In the past, when the Buddha cultivated merit and wisdom, he practiced with great sincerity. He did not overlook even the smallest merit, as slight as a strand of hair or a speck of dust, and so he accumulated merit as vast as the ocean.
“Vast and pure, without boundary or limit.” The gestures and actions of the Tathāgata can all cause sentient beings to give rise to vast joy without giving rise to afflictions. Therefore, the merits gained through cultivation are all pure. Those pure merits are vast and without boundary or limit.
“Blessings and Virtues Banner of Light is in this Dharma door.” In this realm, the City Guardian Deity Blessings and Virtues Banner of Light clearly attained this door of liberation.
“Through contemplation and realization, the mind rejoices.” He contemplates carefully and understands clearly, and joy arises in his heart.
Sentient beings, deluded and ignorant amid all states of existence
Like those born blind, completely unable to see
The Buddha arose in the world for the benefit of beings
The Pure Light Spirit entered this gate;
Commentary: “Sentient beings ignorant and deluded in the realms.” All sentient beings, because they are foolish and deluded, transmigrate and suffer in the three realms and twenty-five planes of existence, not knowing how to escape the cycle of rebirth.
“Like a blind person who sees nothing.” Like a blind person, who is born without eyes, one may hear voices but cannot see anything or know what the sun and moon look like. Therefore, blind people suffer greatly. Those who do not understand the Buddhadharma and do not know how to transcend the Three Realms are truly pitiable, like blind people. The purpose of leaving home to cultivate is to transcend the twenty-five realms and attain the pure Dharma body. However, leaving home is no easy matter. If one has no wholesome roots, one cannot possibly leave home and cultivate. Even if one wishes to leave home, one will not succeed, much less fulfill one’s wish. Therefore, one must have wholesome roots in order to achieve great accomplishments and fulfill one’s great vows.
Someone said, “That person was able to leave the home life, so he became a monastic. I cannot leave the home life, so I do not.” This way of thinking is not right. What does it mean to be able to? What does it mean not to be able to? Whether you become a monastic or not depends only on whether you practice. There was a female lay Buddhist who was able to become a monastic, but no one taught her how, so she had no way to do so. Today, she was unfortunately in a car accident; that was a warning. She should have died, but she did not, because she still had the wish to become a monastic. The sutras say, “There is no fixed Dharma.” Someone who should die will not die if they cultivate. Someone who should not die will die if they do not cultivate. This is using merit to extend one’s lifespan, not a threat.
Mr. Yuan Liaofan, who lived during the Song dynasty, is an example. He was supposed to die at fifty, but later, because he performed meritorious deeds, he lived until the age of eighty before he died. If someone’s natural lifespan is eighty, but they do many unjust things, offend Heaven and violate reason, and harm others to benefit themselves, they will die young.
When I was at Tam Duyen Temple in Northeast China, one day I went on an alms round with the abbot. We went to a village and sought alms at the home of a family named Wang. As we entered, we saw the homeowner kneeling in front of the door. We asked why they were kneeling there, and they said, “My child is suffering from a serious illness. They have been ill for a long time, and the doctors are all helpless. Today I heard that the old virtuous one (people who understand Buddhist teachings call the old abbot an elder practitioner; those who do not understand Buddhist teachings call him an old virtuous person) has come to seek alms. I beg the old virtuous one to show compassion and save my child’s life!” At that point, the abbot turned to me and said, “You should try to find a way to treat them!” – I said, “I don’t know how to treat illnesses! What could I possibly think of?”
– Then the abbot said, “When you were at Đại Bá, didn’t you save a child?”
– I told the householder, “Bring the child out. Let me examine his condition first, and then we’ll talk.” The father and son knelt on the ground and paid homage. I looked at the child, who was probably about ten years old and had the appearance of someone destined to enter monastic life. I then said to the father, “After your son recovers, you must let him enter monastic life; only then will he be out of danger. Do you agree?” The homeowner said without hesitation, “Of course. As long as my child gets better, I’ll agree to any condition.” I told him again, “Your child’s illness doesn’t need treatment or medicine; it will certainly go away in half a month.” Sure enough, before long, the child recovered without taking any medicine. More than a month later, I passed through that village and deliberately went to see how the child’s illness was doing. (At the time, I was paying close attention to that child, hoping he would enter monastic life and practice.) I learned that he had completely recovered.
– I said to the child’s father, “Hurry and let him enter monastic life.”
– He said, “Let’s wait a few more days and see how things go.” Once the child recovered, he couldn’t bear to let him go; that’s only human nature.
More than a month later, I went to check on the child again. This time, the child seemed in better spirits and chatted happily with me. I urged the child’s father once more to let the child enter monastic life soon, but he showed no response. I told him, “If you don’t let your child become a monastic and the illness relapses, I won’t be able to help anymore. You should think it through carefully. By then, it will be too late to regret it.” He thought I was threatening him, so he paid no attention. After that, I went elsewhere to conduct Buddhist rites.
About half a year later, I passed through that village again, but this time I did not go to see the child, because I already knew that his illness had relapsed. The child was bedridden with his illness. When he learned that I had passed through the village, he said to his father, “Someone from Tam Duyen Temple just passed through our village, but he didn’t come to visit me. My illness won’t get better.” His father comforted him, saying, “It’s all right. Tomorrow I’ll go to Tam Duyen Temple and ask him to come.” The next day, the boy’s father went to Tam Duyen Temple. I was out at the time and wasn’t at the temple, so he spoke with the abbot for a few moments and then went home. As soon as he got home, the child said to him, “Daddy! Daddy! I just followed you to Tam Duyen Temple too.” – He was very surprised and asked, “How come I didn’t see you leave?”
– The child smiled and said, “You didn’t see me, but I saw you talking with the Old Benefactor in that room. Was there anyone beside you, passing by, or was there…” “Rebirth Hall and Merit Tablets.” He spoke very clearly. (The child had never been to Tam Duyen Temple.) The child’s father found it very strange. Later, I passed through that village again, and the child said to his father, “The person from Tam Duyen Temple passed through our village again today, but didn’t come to our house. Perhaps I’m not destined to become a monk!” That evening, the child said to his father, “Dad! Please light the lamp a little earlier and see whether I’m sitting up straight.” The child’s father lit the oil lamp and saw the child sitting cross-legged on the bed in the full-lotus position, having attained rebirth.
That child was originally meant to become a monk, but no one taught him how to leave home and become one. He recovered from his illness, but his father couldn’t bear to let him become a monk, and in the end the child died. Looking at it this way, whether or not one becomes a monk is not necessarily the deciding factor. Although the child has been dead for many years, he is always by my side. While he was alive, he had no opportunity to become a monk; after he died, he still knew how to practice. So the matter of birth and death is not easy to resolve.
“The Buddha appears in the world for the benefit of others.” The Buddha appears in the world for the benefit of all sentient beings; therefore, he “turns back aboard the vessel of compassion,” returning to the Saha world to deliver sentient beings with whom he has karmic affinities.
“ The Pure Light Deity entered this gateway.” The City-Lord Deity, Pure Light Bright Body, entered this gateway of liberation.
The Tathāgata’s freedom is boundless,
Like clouds pervading the world,
Even appearing in dreams to bring beings to discipline,
This is what Fragrant Banner contemplated and saw.
Commentary: “The Tathagata’s freedom is boundless.” The Buddha uses the wondrous functioning of his freely wielded spiritual powers to teach all sentient beings, reaching beings throughout the ten directions of the Dharma realm; therefore, it is said to be boundless.
“Like clouds spread throughout the world.” Just as clouds are in the sky, spread throughout the world.
“Even in dreams, they are tamed.” The Buddha not only teaches and transforms sentient beings when they are awake; even when they are dreaming, he can tame them and cause them to give rise to bodhicitta.
“This Dharma gate is what Fragrant Banner has observed.” This realm of the Buddha was observed by the City Guardian Deity, Fragrant Banner Adornment.
Sentient beings are deluded and benighted, like the blind and deaf
All kinds of hindrances and coverings entangle their blessings;
The Buddha’s light shines through, opening all
Thus is the Dharma gate entered by the Treasure Peak Spirit
Commentary: “Sentient beings are ignorant and benighted, like the blind.” The dark ignorance of sentient beings is like that of a blind person.
“All kinds of hindrances, bonds, and coverings.” The ignorance of sentient beings is like a monkey: it is never at peace. When one hand picks something up, the other puts it down, finding things to do when there is nothing to do. Though never idle, it accomplishes nothing good. Sentient beings are the same: when they let go of one desire, they take up another. For example, someone may give up wealth and possessions, only to embrace sensual desire; cravings for fame and gain, food and drink, sleep and rest, and all kinds of other things also arise. These five desires are hindrances, bonds, and coverings. Because all kinds of hindrances and coverings bind and conceal us, we cannot attain liberation.
“The Buddha’s light shines forth, dispelling darkness and opening wisdom.” The Buddha radiates a great light of wisdom, illuminating and breaking through the ignorance of sentient beings. It also dispels darkness, enabling all sentient beings everywhere to open their wisdom.
“The Treasure Peak Spirit entered this gate.” In this realm, the City Guardian Spirit Treasure Peak Radiant Eye clearly understood and entered this gate of liberation.
Furthermore, the Bodhi Site Spirit Pure Adornment Banner attained the liberation-gate of manifesting vast, magnificent adornments and implements for making offerings to the Buddhas through the power of vows.
Commentary: The principles and meanings of this Avataṃsaka Sutra are endlessly interwoven, so the principles and meanings explained above have not yet been fully expounded, and are discussed further. Hence it says “again.” The Bodhimanda Spirit Pure Adornment Banner is both pure and adorned, like a jeweled banner. He is a spirit who protects the bodhimanda. Any place where sutras are expounded, the Dharma is taught, and people practice is a bodhimanda. For example, a place for practicing meditation is a meditation bodhimanda; a place for reciting the Buddha’s name is a Buddha-recitation bodhimanda; a place for studying doctrinal teachings is a bodhimanda for expounding those teachings; a place for reciting mantras is a mantra-recitation bodhimanda; and a place for upholding the precepts is a precept-upholding bodhimanda. In short, whatever practice one follows, that is the bodhimanda for that practice.
We who cultivate the Way must first have a place of practice in order to cultivate, and we must have Dharma protectors. Without Dharma protectors, we must endure every kind of obstruction. Therefore, benevolent deities must protect the place of practice. They drive away all heterodox paths, heavenly demons, and externalists, so they cannot disturb those who cultivate the Way.
This Bodhimanda Spirit attained this state and knows that, in the past, the Buddha cultivated the practices of bodhi: the Perfection of Giving, the Perfection of Upholding the Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajna. While cultivating these six perfections and myriad practices, he joyfully made offerings to all the Buddhas of the ten directions and the three periods of time. He also aroused a vast resolve to adorn all bodhimandas, and developed the great power of vows and great bodhicitta in order to liberate all sentient beings extensively and enable them all to attain the Buddha Way. He attained this liberation-gate.
The Spirit of the Jeweled Light Bodhimanda on Mount Sumeru attained the liberation-gate of manifesting before all sentient beings and accomplishing vast Bodhi practices.
Commentary: The Bodhimanda Spirit Sumeru Jeweled Light attained the Buddha’s realm. When the Buddha was cultivating at the causal stage, He made great vows to bring to fruition the vast bodhi practices of sentient beings. Therefore, He appears before all sentient beings and enables them to cultivate from ordinary beings into sages. He attained this liberation door.
The Bodhimanda Spirit Thunder-Sound Banner-Form attained the liberation gate of causing all sentient beings to see the Buddha in dreams, where he teaches them the Dharma according to what they delight in.
Commentary: The Spirit of the Bodhi Place, Thunder-Sound Banner Manifestation, attained a state of the Buddha: He can accord with the wishes of all sentient beings, causing them to see the Buddha preaching the Dharma for them in their dreams. He attained this state. There are many kinds of dreams. A state encountered during the day may appear in a dream; this is a dream of recollection. Sometimes a state has not yet arrived but appears beforehand in a dream, and only later does that state come to pass; this is a prophetic dream. Some dream states arise from what one thinks about during the day, which then appears in one’s dreams at night, or from the influence of one’s surroundings. For example, if one has a lot of heat in the body, one may dream of fire; if one has a lot of cold, one may dream of water; if there is a lot of wind, one may dream of flying, and so on.
There are dreams of the past, the present, and the future. These are impure dreams, and the scenes in them are unclear. If you dream of Buddhas, Bodhisattvas, or Arhats appearing to teach you the Dharma and enable you to awaken great wisdom, then these are pure dreams, and the scenes are very clear. You may even see red or yellow light; this is a sign of the resonance between practice and response. If you sincerely recite the Buddha’s name, you will certainly dream of Amitābha Buddha’s body radiating golden light to shine upon you.
The Bodhimanda Spirit Flower-Raining Wondrous Eye attained the liberation gate of being able to rain down all kinds of precious adornments that are difficult to relinquish.
Commentary: The Bodhimanda Spirit Rain of Flowers, Wondrous Eyes attained the state of being able to bestow rare treasures upon all sentient beings. He understood that the Buddhas of the past cultivated the Way by giving up, outwardly, their kingdoms, wives, and children, and inwardly, their heads, eyes, marrow, and brains. Therefore, he can rain down all kinds of precious adornments that are difficult to relinquish. He attained this state.
The Bodhimanda Spirit Pure Flame Form attained the liberation gate of manifesting wondrously adorned bodhimandas, widely teaching sentient beings, and bringing them to maturity.
Commentary: The Pure Flaming Form Bodhimanda Spirit attained the state of appearing throughout all wondrously adorned bodhimandas, in order to broadly guide and teach all sentient beings, causing them all to mature in the Buddha Way. He attained this liberation door.
The Flower-Garland Topknot Bodhimandala Spirit attained the liberation gate of teaching the Dharma according to beings’ faculties, causing them to give rise to right mindfulness.
Commentary: The Dharma-Field Spirit Flower with a Drooping Topknot attained this liberation-gate through the realm of adapting his teaching to the capacities of living beings. For those of great capacity and wisdom, he expounds the supreme vehicle; for those of middling capacity and wisdom, the middle vehicle; and for those of lesser capacity and wisdom, the lesser vehicle. Thus he leads all living beings to abandon what is deviant and follow what is right.
What is a deviant thought? It is greed, anger, and delusion—clinging to them and acting on them. What is a right thought? It is morality, concentration, and wisdom. Diligently cultivating morality, concentration, and wisdom eradicates greed, anger, and delusion. In this way one attains liberation and leads all living beings to cultivate the Dharma-gate of morality, concentration, and wisdom.
The Rain-Jewel-Adorned Bodhimanda Spirit attained the liberation-gate of universally showering forth the Dharma of boundless joy through eloquence.
Commentary: The Bodhimandala Spirit Rain-Jewel Adornment has attained the state of raining down all wondrous Dharma everywhere to adorn every bodhimandala. Using unobstructed eloquence, this spirit can shower down boundless joyful Dharma, causing all beings who hear it to rejoice. This is the state this spirit has attained.
The Bodhi-site spirit Valiant Fragrance Eye attained the liberation gate of widely praising the virtues of all Buddhas,
Commentary: The Bodhimanda Spirit Valiant Fragrant Eyes clearly understands the states of the Buddhas and can widely praise the Buddhas’ virtues. Throughout the Buddhas’ lands, in the ten directions, to the ends of empty space and throughout the Dharma Realm, the vast, boundless virtues of the Buddhas are praised like empty space. This is the liberation door that this Spirit attained.
Some people, using worldly views, say, “The Buddhas also enjoy being praised by others. This shows that they have feelings, so the Buddhas, too, have emotions.” Buddhist followers who mistake a fish’s eye for a pearl also say, “The Buddha is a sentient being, and sentient beings are the Buddha.” Is that really so? No! The Buddha is a sage. He does not delight when sentient beings praise His virtues; even when they praise Him, He is not pleased, and when they slander Him, He is not angry. Neither praise nor blame can move Him; in favorable or adverse circumstances, He remains thus. Whatever circumstances He encounters, whether favorable or adverse, He remains unmoved and thus clearly illumines the true aspect of all dharmas.
The Buddha is the greatest enlightened being in the world, clearly understanding all principles. Therefore, he is often tranquil and unmoving, with awareness and illumination always clear. He is not like us sentient beings, who are attached: if someone says a couple of kind things to us, we rejoice as if eating sugar; if someone says one unkind thing, we suffer more than from eating bòn hòn fruit—even more bitterly than from eating chili peppers. That is the view of sentient beings.
Why must we praise the Buddha? Because praising the Buddha’s merit and virtue can increase our own merit and virtue. Moreover, praising the Buddha is praising ourselves, and praising ourselves is praising the Buddha. Therefore, we must praise the Buddha. Someone may be thinking, “Ah! So I can praise myself as ‘the most honored one in heaven and on earth,’ the wisest person in the world.” If you truly have great wisdom, then you may praise yourself. But if you’re merely indulging in foolish thoughts about an empty reputation, it’s useless. You must have genuine cultivation to win every battle; without genuine cultivation, you will inevitably lose every battle.
How does one become a Buddha? By widely praising the virtues of the Buddhas—not only the virtues of Buddhas of the past, but also those of Buddhas of the present and future. Praise the virtues of Buddhas of all three times, and then we too will become Buddhas.
The Vajra Multicolored-Cloud Bodhimandala Spirit attained the liberation gate of manifesting boundless trees of varied forms and appearances to adorn the place of enlightenment.
Commentary: The Vajra Colored Cloud Bodhimanda Spirit attained the Buddha’s realm. While at the Bodhi site, this spirit manifested immeasurable, boundless, beautiful and magnificent trees to adorn the bodhimanda, causing sentient beings who saw the scene of seven rows of trees to bring forth the resolve for unsurpassed bodhi and attain the unsurpassed Way. This spirit attained this door of liberation.
The Lotus Blossom Light Bodhi-Mandala Spirit attained the liberation gate of being silent and unmoving beneath the Bodhi tree, yet filling and pervading the ten directions.
Commentary: The Enlightenment-Place Spirit Lotus Flower Radiant Light attained the realm of the Buddhas and sat silently and motionlessly beneath the Bodhi tree. Although he entered samādhi, his radiance still filled the Dharma Realm in the ten directions. He used his radiance to teach all sentient beings and attained this gateway to liberation.
The Spirit of Wondrous Light Illuminating the Bodhimanda attained the liberation gate of revealing the Tathagata’s various powers.
Commentary: The Bodhimanda Spirit Wondrous Light Shining Brilliantly attained all kinds of the Thus Come One’s powers. Although the Thus Come One has ten powers, if explained in detail, the Thus Come One has a hundred powers, a thousand powers, ten thousand powers, and immeasurable powers. This Spirit attained this door of liberation.
At that time, the Bodhimanda Spirit Pure Adornment Banner, by the Buddha’s power, gazed upon all the Bodhimanda spirits and spoke these verses:
Commentary: At that time, the Bodhimanda Spirit Pure Adornment Banner, relying on the Buddha’s great and awe-inspiring spiritual power, surveyed all the spirits in the bodhimanda and praised the Buddha’s virtues in verse.
I recall the Tathagata in times gone by,
Practicing throughout immeasurable kalpas,
Whenever Buddhas appeared, I made offerings to them all,
Thus I attained great merit as boundless as space,
Commentary: “I remember the Tathagata in the distant past.” The Bodhimanda Spirit Pure Adornment Banner said, “I recall that, in immeasurable kalpas long ago, the Buddha practiced immeasurable modes of conduct.” “Diligently practicing throughout innumerable kalpas.” When the Buddha was at the causal stage, He practiced for immeasurable kalpas the vast Dharma-gate of making offerings to all the Buddhas—that is, the practice of “Extensively Making Offerings,” one of Samantabhadra Bodhisattva’s Ten Great Vows.
“Whenever Buddhas appear in the world, they are all made offerings to.” When Shakyamuni Buddha was cultivating in the causal ground, he made offerings to all the Buddhas of the ten directions. Whenever a Buddha appeared in the world, he made offerings to that Buddha.
“Thus, one should attain merit like empty space.” Only then can one attain great merit, inconceivable and indescribable, immeasurable and boundless, filling all of space and pervading the entire Dharma realm.
The Buddha once cultivated inexhaustible giving
As numerous as the dust motes in immeasurable Buddha-lands
Mount Sumeru Light Illuminating Bodhi Spirit
Remembering the Well-Gone One, the heart rejoices.
Commentary: “In the past, the Buddha practiced boundless giving.” In ancient times, the Buddha practiced the Dharma of giving. He gave everything to sentient beings—even his kingdom, wife and children, head, eyes, marrow, and brain. That is why it is called practicing boundless giving.
“Equal in number to the dust particles in immeasurable realms.” The Buddha practiced boundless giving, as numerous as the dust particles in immeasurable realms.
“Sumeru Radiant Illumination Bodhi Spirit.” The Bodhimanda Spirit Sumeru Radiant Illumination clearly understands this realm.
“Remembering the Well-Gone One, my heart is joyful.” This Bodhimanda Spirit said, “At present, I recall the practices the Buddha cultivated in the past. My heart is exceedingly joyful, and I vow to cultivate this Dharma door.”
The Tathāgata’s forms and marks are inexhaustible.
His transformations flow throughout all worlds;
Even in dreams, he constantly appears;
Seeing this, Thunder Banner gives rise to joy;
Commentary: “The forms of the Tathagata are inexhaustible.” The pure Dharma body, the adorned reward body, the hundreds of billions of emanation bodies—all the various forms of the Buddha are inexhaustible.
“Transformations pervade all realms.” The Buddha’s wondrous powers of transformation are indescribable, like water flowing everywhere, pervading all realms in order to teach and transform all sentient beings.
“Even in dreams, he frequently manifests.” Not only does the Buddha teach and save all sentient beings when they are awake; he also manifests in their dreams to teach them, leading them to arouse the mind of bodhi, practice the Bodhisattva path, seek the unsurpassed way, and attain the unsurpassed fruit.
“Thunder Banner saw this and felt joy.” The Bodhimandala Spirit Thunder-Sound Banner Sign, upon seeing this state, was exceedingly joyful in his heart; the joy within him was beyond description.
Accumulated the practice of relinquishment for countless kalpas
Able to relinquish what is hard to relinquish, eyes like the sea
Such practice of relinquishment was for the sake of sentient beings
The Spirit of Wondrous Eyes was able to understand and rejoice in this
Commentary: “Long ago, he cultivated the practice of relinquishment for immeasurable kalpas.” In times long past, the Buddha Shakyamuni practiced the path of relinquishment, passing through immeasurable, boundless oceans of kalpas.
“Giving up eyes, which are hard to give up, as many as the sea.” The Buddha was able to give up what others could not; in the case of eyes alone, He gave up as many as the sea. The eye is something people cannot give up, yet the Buddha was able to give it up—not just once, but as many times as the sea. This practice of giving is truly sublime.
“Such is the practice of relinquishment for the sake of sentient beings.” The practice of giving is like this: it is not for oneself, but for all sentient beings, enabling them to attain radiant wisdom. The Buddha is like a candle, sacrificing himself to illuminate the world.
“Wondrous-Eyed Spirit realized this Dharma-door.” The Bodhimanda Spirit Flower-Raining Wondrous Eyes understood this realm and felt joy.
Boundless forms and appearances, jeweled flame clouds
Manifesting the Bodhi site throughout the world
Pure Flame-Form Way-Place Spirit
Seeing the Buddha’s freedom, gives rise to joy.
Commentary: “Limitless forms and appearances, beautiful as jeweled clouds.” The Buddha has immeasurable and boundless majestic forms and features, beautiful as jeweled clouds. He travels throughout immeasurable and boundless realms to teach and transform sentient beings, enabling them to attain the light of wisdom, end birth and death, and reach ultimate Nirvana.
“Manifesting bodhi practice sites throughout the world.” Manifesting throughout all bodhi practice sites, throughout all worlds.
“Pure Flame-Form Bodhimanda Spirit.” The Pure Flame-Form Bodhimanda Spirit saw this realm.
“Seeing the Buddha’s sovereign freedom gives rise to joy.” Seeing this inconceivable realm of the Buddha, with its freely manifested transformations, supernatural powers, and wondrous abilities, causes the mind to fill with joy and delight.
The ocean of sentient beings’ conduct has no bounds;
The Buddha universally turns the wheel and showers Dharma rain.
According to their faculties, he dispels their doubts and confusion;
Hoa Anh awakens to this and feels joyful.
Commentary: “The ocean of sentient beings’ actions has no shore or boundary.” Sentient beings create karma and experience its consequences, like an ocean without shores.
“The Buddha universally eradicates and showers the rain of Dharma.” The Buddha enables all sentient beings to completely eliminate all karmic obstacles, so as to teach and transform them, allowing them to receive the rain of Dharma, be nourished by their wholesome roots, grow and mature, and attain liberation.
“According to their faculties and dispositions, their doubts are dispelled.” According to the faculties and dispositions of sentient beings, their doubts are dispelled—that is, the delusions of views and thoughts (delusions concerning seeing and thinking), the dust-and-sand delusions, and the delusions of ignorance. Those who attain the fourth fruit, Arhatship, have eradicated the delusions of views and thoughts; Bodhisattvas have eradicated the dust-and-sand delusions; and Buddhas have completely eradicated the delusions of ignorance.
“Flower Garland realizes the mind of joy.” The Bodhimanda Spirit Flower Garland with a Hanging Topknot clearly understood this principle, and great joy arose in his mind.
Countless Dharma gates have distinct meanings;
One can enter the great ocean of eloquence.
The Bodhimanda Spirit Rain-Jewel Adornment,
In every thought, always remains thus.
Commentary: “The immeasurable Dharma doors have different meanings.” Because the Dharma doors are immeasurable, their meanings are also immeasurable. Since the meanings are immeasurable, there are many differences.
“With eloquence like the ocean, one can enter all Dharma gates.” One must possess eloquence as vast as the ocean to enter all Dharma gates and understand clearly the true meaning of all the dharmas.
“Bodhimanda Spirit Who Rains Precious Adornments.” The Bodhimanda Spirit Who Rains Precious Adornments clearly understands this realm.
“Always thus in every thought.” In His mind, thought after thought, He never forgets this gate of liberation.
In the inexpressible, all realms;
With all the world’s words, praise the Buddha
Thus gain renown and great merit
This the Heroic-Eyed Deva can remember
Commentary: “Within the ineffable, all worlds.” Because the realms are as numerous as particles of dust, they are therefore called “the ineffable, ineffable totality of worlds.” “Use every word of praise for the Buddha.” When the Buddha was at the causal stage, in ineffable realms, he used all worldly words to praise all the Buddhas—that is, he used every kind of language to praise the virtues of all the Buddhas.
“Thus, one should receive praise for great merit.” Because in the past, at the causal stage, one praised the Buddhas; therefore, at the resultant stage, one receives the finest praise and the greatest merit.
“The Spirit Courageous Eye recalled this teaching.” The Bodhimaṇḍa Spirit Courageous Fragrance-Eye recalled this liberation-gate.
Trees of every kind, with boundless forms,
Manifest everywhere beneath the King Bodhi Tree,
Vajra Colored Cloud understands this Dharma-gate,
Always contemplating the Tree of the Way, [one] gives rise to joy
Commentary: “An infinite variety of trees in beautiful forms.” In the Bodhi Mandala, there are all kinds of trees, boundless in their beautiful and majestic forms.
“Appearing Everywhere Beneath the King Bodhi Tree.” This kind of tree, with its boundless forms, appears everywhere beneath the king bodhi tree.
“Vajra Colored Cloud has realized this gateway.” The practitioner Vajra Colored Cloud clearly understood this liberation gateway.
“Constantly contemplating the Bodhi tree gives rise to joy.” He often contemplates the appearance of the king of trees and thereby gives rise to a joyful mind.
The bounds of the ten directions cannot be apprehended
The Buddha sits at the site of enlightenment; wisdom is likewise so
The radiance of the Lotus Division, a pure and faithful mind
Entering this liberation, profound joy arises
Commentary: “The bounds of the ten directions are beyond grasp.” The bounds of the ten directions cannot be measured; who knows how vast they ultimately are? That is truly inconceivable.
“The Buddha seated in the wisdom bodhimanda is likewise so.” The Buddha seated in the wisdom bodhimanda is just the same; it has no boundaries.
“Lotus Division Radiance’s Pure Faith.” The Bodhimanda Guardian Deity, Lotus Division Radiance, saw this realm and clearly understood this Dharma method, and thus gave rise to a pure and faithful mind.
“Entering this liberation is very joyful.” He entered this gate of liberation with great joy and delight in his heart.
All bodhimandas produce wondrous sounds
Praising the Buddha’s inconceivably pure power
And also the accomplishment of all causal practices
This Wondrous Light Spirit is able to hear and receive
Commentary: “All places of practice resound with wondrous sounds.” All places of practice chant the wondrous sounds of the Dharma.
“Praise the Buddha’s pure power, which is inconceivable.” Praising the Buddha’s pure power as inconceivable.
“And also bring the causal practices to fruition.” And also bring to fruition all the practices of the causal grounds and gates of sentient beings, as well as the practices of one’s own causal grounds and gates.
“This Wondrous Light Deity heard and received it.” The Bodhimanda Deity Radiant Illumination of Wondrous Light heard this wondrous sound, received the benefit of the Dharma, and practiced in accordance with the Dharma.
Furthermore, the Spirit of Jewel-Sealed Hands and Feet in Motion attained the liberation-gate of universally showering all kinds of jewels and giving rise to great joy.
Commentary: Furthermore, this continues the explanation: this Foot-Traveling Spirit, Jewel-Seal-Hand, possesses a jewel seal that can subdue heterodox paths and deviant teachings. He is the spirit who oversees beings that travel on foot. There are many kinds of foot-traveling beings: some have two legs, four legs, six legs, eight legs, ten legs, or even a hundred legs. Any being that walks on legs is called a foot-traveler. For example, the Great Belly-Walking Spirit is a foot-traveling spirit. This Foot-Traveling Spirit excels at giving and can shower precious jewels, giving them freely to all beings in need, causing every being to feel great joy. He attained this gate of liberation.
The Spirit of Lotus-Light Swift-Going attained the liberation gate of manifesting the Buddha’s body seated on a lotus throne of every radiant hue, bringing joy to all who behold it.
Commentary: The Lotus Blossom Light Traveling Spirit has a four-colored lotus throne that emits light in four colors: blue light when it is blue, yellow light when it is yellow, red light when it is red, and white light when it is white. Its fragrance and flavor are suffused with a pure, subtle, wondrous aroma. He has attained the state in which he can manifest a Buddha body and sit upon all lotus thrones of radiant colors, causing all sentient beings who see him to give rise to great joy. He has attained this liberation.
Supremely Victorious Flower-Crested Foot-Travelling Spirit attained the liberation-gate of establishing the assembly bodhimandas of all Tathagatas within each and every thought-moment.
Commentary: The Spirit of Walking, Supreme Flower Topknot, establishes in every thought-moment the Buddha’s Dharma assembly and bodhimanda, as well as the Dharma assemblies and bodhimandas of the Buddhas of the ten directions, to expound the wondrous Dharma. In this way, she attained this gate of liberation.
The Foot-Travelling Spirit Who Gathers All Good Views attained the liberation gate of subduing boundless sentient beings with every lifting and setting down of his feet.
Commentary: The Spirit of Walking, Embracing All Good Views, attained a state in which he could embrace a wholesome understanding of all sentient beings. Whenever he raised a hand or lifted a foot, he was able to subdue countless sentient beings and bring them happiness. He attained this gateway to liberation.
The Spirit of Wonderful Jewel Star Banner, who practices steadfastly, attained the liberation-gate of manifesting all kinds of lotus-net radiance in every moment of thought, universally raining down many jewels and sending forth wondrous sounds.
Commentary: The Spirit of Wonderful Jewel Star Banner of Sufficient Practice can, moment after moment, manifest all kinds of luminous lotus-flower nets, which are themselves immeasurable light, raining down immeasurable Dharma treasures. From among the treasures, within the lotus-flower nets, and amid the light, profound, unsurpassed sounds of the wondrous Dharma also resound, teaching and transforming all sentient beings. The Spirit attained this liberation.
The Spirit of Footsteps of Wondrous Sound in the Land of Bliss attained the liberation gate of giving rise to an infinite ocean of joy.
Commentary: The Night-Roving Spirit Wonderful Sound of the Land of Bliss attained the state of being able to joyfully sound forth boundless wondrous sounds. All sentient beings who hear these wondrous sounds give rise to great joy as vast as the ocean. He attained this liberation door.
The Sandalwood Tree Radiance Foot-Traveling Spirit attained the liberation gate of universally awakening all assemblies at every place of enlightenment through fragrant breezes.
Commentary: The Venerable Sandalwood Tree Light of Complete Practice attained this state. He used the fragrant breeze of sandalwood to expound the Dharma, causing all sentient beings in every place of practice who smelled this fragrant breeze to give rise to the Bodhi mind and awaken. He attained this Dharma-gate of liberation.
The Lotus-Blossom Radiant Foot-Traveling Spirit attained the liberation-gate of emitting light from all its pores and expounding subtle, wondrous Dharma sounds.
Commentary: The Lotus Light Spirit of Abundant Practice attained the realm of the Buddha. From every pore of the Buddha, great light radiates, shining throughout the ten directions and proclaiming profound, wondrous Dharma sounds. This enables living beings who hear the true meaning of the Buddha-Dharma to practice in accordance with the Dharma and attain liberation in samadhi. This is the liberation-door she attained.
The Spirit of Subtle Radiance and Auspicious Conduct attained the wondrous liberation gate of manifesting from its body various nets of light that shine everywhere.
Commentary: The Spirit of Wonderful Light with Complete Practices attained the Buddha’s realm: the Buddha’s body radiates nets of light everywhere, illuminating the three thousand worlds and dispelling darkness, so that all beings throughout the Dharma realms in the ten directions may attain light. The Spirit attained this liberation gate.
The Spirit of Accumulated Fragrance and Steadfast Walking attained the liberation-gate of enlightening all beings and causing them to give rise to an ocean of roots of goodness.
Commentary: The Spirit of Walking, Accumulating Wondrous Flowers, has attained this state. Not only can this Spirit cause all living beings to awaken and attain superhuman wisdom, but also cause all living beings who lack roots of goodness to give rise to great roots of goodness. The roots of goodness this Spirit brings forth are as numerous as the ocean. This Spirit has attained this liberation.
At that time, the Jewel-Seal Hand-and-Foot Traveling Spirit, relying on the Buddha’s spiritual power, surveyed all the spirits who travel on foot and spoke this verse, saying:
Commentary: At that time, Precious Seal Hand, the Night-Ruling Spirit, relying on the Buddha’s great awesome spiritual power, surveyed all the causes and conditions of the Night-Ruling Spirits, and then spoke this four-line verse:
The Buddha formerly cultivated the path for immeasurable kalpas
Making offerings to all the Tathagatas
His mind ever joyful, never weary or sated
The gate of joy is profound and vast, like the sea
Commentary: “In the past, throughout immeasurable kalpas, the Buddha practiced.” From immeasurable kalpas ago until now, the Buddha has practiced every kind of conduct to make offerings to all the Buddhas.
“Making offerings to all the Tathāgatas.” When the Buddha was practicing at the causal stage, he made offerings to all the Buddhas.
“The mind is always joyful and never grows weary.” Although the Buddha makes offerings to the Buddhas, his mind does not grow weary. The more offerings he makes to the Buddha, the more joy arises in his mind.
“The realm of practice is profound and vast as the ocean.” The Buddha’s practice is extremely profound and vast, profound and vast as the ocean.
Thought after thought, spiritual powers are immeasurable
Manifesting lotus flowers of every kind of fragrance
The Buddha sits upon them and travels everywhere
The Red-Hued Light Deities all behold it
Commentary: “Thought after thought, the supernatural powers cannot be fathomed.” In each thought, contemplate the Buddha’s supernatural powers, which cannot be fathomed; there is no way to know exactly how many there are.
“Manifest lotus flowers with all kinds of fragrances.” Using the Buddha’s supernatural powers, all kinds of lotus flowers were transformed and manifested. The lotus flowers also emitted a variety of fragrant scents, bringing coolness and ease to the bodies and minds of those who smelled them.
“The Buddha sits upon it and travels everywhere.” The Buddha is enthroned upon a lotus seat and travels throughout all the lands in the Dharma Realm in the ten directions to teach and transform sentient beings, enabling them to leave suffering and attain joy.
“The Red-Colored Light Foot-Travelling Spirit can see it.” This realm is wondrous beyond description. The Foot-Travelling Spirit named Red-Colored Light saw it, understood this principle, and entered this gateway of liberation.
The Dharma of the Buddhas, the Thus Come Ones, is thus;
Vast assemblies fill the ten directions;
Miraculous powers manifest everywhere, inconceivable;
The Supreme Victory Flower Spirit has fully understood;
Commentary: “The Dharma of all Buddhas and Tathagatas is thus.” All Buddhas of the ten directions, all Tathagatas, and all Buddha-Dharmas are thus.
“Vast assemblies throughout the ten directions.” Every Buddha manifests vast assemblies at bodhimandas, filling the ten directions.
“Miraculous powers manifest everywhere, inconceivably.” The Buddha displayed vast miraculous powers, unparalleled and difficult to conceive.
“The Supreme Flower Spirit perceives this Dharma-gate.” The Spirit of Walking, Supreme Flower Topknot, perceived and clearly understood the principle of this realm.
In every place throughout the lands of the ten directions,
Whether raising a foot or lowering a foot,
One can bring all sentient beings to fulfillment;
This is the Dharma-gate realized with joy by the Spirit Good Seeing.
Commentary: “The lands of the ten directions, everywhere.” In every place throughout all the lands of the ten directions.
“In lifting or lowering the foot.” In each realm, the Buddha lifts or lowers his foot.
“All bring sentient beings to fulfillment.” Every gesture, every action, every word, and every deed is for teaching sentient beings, bringing them to maturity, and enabling them to gain benefit.
“The Good-Seeing Spirit realized this.” The Spirit of Swift Travel, Gathering All Good Views, realized this gate of liberation and became joyful.
Like the number of sentient beings, bodies are universally manifested;
Each of these bodies fills the Dharma Realm;
All emit pure light and rain down many treasures;
Thus, Jingzhuang entered this liberation;
Commentary: “Manifesting bodies everywhere, equal in number to sentient beings.” However many sentient beings there are, the Buddha manifests that many bodies; the number of Buddha’s bodies equals the number of sentient beings.
“Each and every body fills the Dharma realm.” Although manifesting countless bodies of sentient beings, each body nevertheless pervades the entire Dharma realm.
“They all emit pure light and rain down various treasures.” The Buddha’s body pervades the entire Dharma realm, emitting pure radiance and raining down all kinds of precious objects.
“Banner of Essence has entered this liberation.” This liberation-door was entered by the Night-Ranging Spirit Wondrous Jewel Banner.
The Tathāgata’s realm is boundless,
The Dharma rain pours everywhere, filling all completely,
The assembly beholds the Buddha and gives rise to joy,
This is what Wondrous Sound perceives
Commentary: “The realm of the Tathāgata has no boundaries.” The realm of the Buddha is like space, without boundaries.
“Everywhere, the Dharma rain is abundant.” The Dharma rain pours down everywhere, filling the Dharma realms of the ten directions.
“The assembly rejoices upon seeing the Buddha.” All the assemblies at the practice places throughout the Dharma realms in the ten directions, upon seeing the Buddha, give rise to great joy.
“This is what Wonderful Sound sees.” The Spirit of Auspicious Conduct, Banner of Wonderful Sound, having realized this principle, was able to behold this realm.
The measure of the Buddha’s voice equals that of space
All sounds are contained within it
He subdues sentient beings; none remain unchanged
Thus Chandana is able to hear and receive.
Commentary: “The Buddha’s voice is like empty space.” The Buddha’s voice fills empty space and pervades the entire Dharma realm; there is no place where the Buddha’s voice is absent. That is why it is said that the Buddha’s voice is like empty space.
“All sounds are contained within.” The Buddha expounds the Dharma with a single voice, and beings of every kind understand it clearly according to their own kind. People in the east hear the language of people in the east; people in the west hear the language of people in the west. In short, each kind of sentient being hears the language of its own kind, without needing an interpreter, yet every listener understands it clearly.
“Subduing all sentient beings everywhere.” The Buddha’s voice can subdue stubborn sentient beings. Even tigers, upon hearing the Buddha’s voice, take refuge in the Three Jewels; lions, upon hearing the Buddha’s voice, also take refuge in the Three Jewels, faithfully receiving and practicing the teachings. The Buddha’s voice reaches everywhere, and he expounds the Dharma for sentient beings, causing even those who are difficult to tame and subdue to practice in accordance with the Dharma.
“…Sandalwood heard and received it thus.” In this realm, the Spirit of Good Conduct, Sandalwood Tree Radiance, heard and received it, and understood it clearly.
The realm of the Avatamsaka Sutra fills the entire Dharma Realm. To say nothing of hearing the sutra, merely reading its text or hearing these sounds plants immeasurable roots of goodness. If we also understand its meaning, our roots of goodness will grow immeasurably. That is why the realm of the Avatamsaka Sutra is wondrous beyond description.
When we get up in the morning, we must attend the morning service, sit in meditation, and translate sutras. In the evening, we must attend the evening service and listen to the sutra. All of this helps eliminate our habitual tendencies and faults; in other words, it teaches us not to give rise to deluded thoughts.
Why haven’t we become enlightened? Because we have deluded thoughts. In Buddhism there are eighty-four thousand Dharma doors, and every one of them is for eliminating deluded thoughts. Yet we still keep having deluded thoughts—isn’t that pitiful?
From every pore, transformed sounds emerge
They proclaim the names of the Buddhas of the three times
All who hear these sounds rejoice
The Lotus Light Spirit saw it thus
Commentary: “All the pores resound with sounds of transformation.” Within every pore on the Buddha’s body, wondrous transforming sounds arise.
“Extolling the names of the Buddhas of the three times.” This wondrous, transformative Dharma sound proclaims and praises the names of all the Buddhas of the three times.
“All who hear this sound rejoice.” It causes all sentient beings—everyone who hears this wondrous sound—to give rise to a joyful mind.
“The Lotus Light Deity saw it this way.” The Deity of Good Conduct, Lotus Flower Radiance, saw this realm.
The Buddha’s body manifests inconceivably;
Every form and appearance is like the ocean;
In accordance with sentient beings’ minds, all are made to see;
This is what Wondrous Light has attained;
Commentary: “The Buddha’s body manifests in inconceivable ways.” The Buddha’s transformations are infinite, hence the saying, “a thousand hundred million transformation bodies”; this realm is inconceivable.
“All forms are like the ocean.” The Buddha manifests all wondrous forms, vast as the ocean.
“According to the minds of sentient beings, all are caused to see.” According to the thoughts of sentient beings, they are all enabled to see the Buddha’s body.
“This is the attainment of Wondrous Radiant Light.” The Foot-Traveling Spirit Wondrous Radiant Light clearly understood this gate of liberation.
The ten directions universally manifest great supernatural powers,
All sentient beings are thereby awakened,
The Fragrant Banner Spirits, upon encountering this Dharma,
Seeing it, their hearts gave rise to great joy.
Commentary: “Manifesting great spiritual powers throughout the ten directions.” The Buddha manifests vast spiritual powers throughout the Dharma realms of the ten directions.
“All sentient beings attain enlightenment.” Causing all sentient beings to gain wisdom out of ignorance.
“The host of Wonderful Flower Spirits in this Dharma.” The Groundwalking Spirit Accumulating Wonderful Flowers was very interested in this wondrous Dharma.
“Having seen it, the mind gives rise to great joy.” After seeing this wondrous Dharma, he attained abundant joy in the Dharma and became joyful.
Furthermore, the Assembly of Spirits with Bodies in the Realm of Pure Joy attained the liberation gate of recollecting the ocean of the Buddha’s past vows.
Commentary: Continuing to explain the meaning of the sutra above. The Deity of the Multitudinous Bodies, Pure Joy and Realm, who abides in a realm of purity and joy, is a deity who can manifest countless different forms. He is able to recall the vows the Buddha made long ago: “To practice giving extensively, make offerings to all Buddhas, and universally deliver sentient beings so that they all attain the Buddha Way.” These vows are vast and profound, like the ocean, with no shore or limit. He has attained this door of liberation.
We must learn and practice according to the Buddha. The Buddha made immeasurable great vows, and as his disciples, we too must make boundless vows to seek the unsurpassed Way. Especially those who cultivate the Way must make great vows; only then can they attain great results. Great vows are like a boat crossing the sea: if you wish to cross the vast ocean but have no boat, there is no way to reach the other shore. Therefore, making vows is very important.
The Body Spirit Radiating Light in the Ten Directions attained the liberation gate of light universally illuminating boundless worlds.
Commentary: For the benefit of all beings, the divine light shines throughout the ten directions. His radiance illuminates all ten directions of the worlds. All sentient beings in the realms receive this light and thereby give rise to great wisdom, understanding that worldly dharmas are impermanence, suffering, emptiness, and non-self, while supramundane dharmas are permanence, bliss, self, and purity. He attains this liberation.
The Ocean-Sound Taming-Body Spirit Host attained the liberation gate of using a great sound to universally awaken all sentient beings, bring them joy, and subdue them.
Commentary: This Sea-Sound-Taming Spirit has a voice like the ocean’s tides, which all living beings can hear. It awakens and tames stubborn, unruly beings, bringing them great joy and making them willing to listen to the teachings and change their bad habits and faults. The Spirit attained this Dharma door of liberation.
The Pure Flower-Adorned Topknot Body Spirit attained the liberation-gate of abiding everywhere with a body like space.
Commentary: The Body-Assembly Spirit Pure Flower Adornment Topknot clearly understood that the Buddha’s body is like space, without boundaries, pervading all the Dharma realms in the ten directions and abiding in the Dharma Realm. He attained this liberation gate.
The Spirit of Immeasurable Majestic Bodies attained the liberation-door of the realms of all sentient beings and Buddhas.
Commentary: The Body Spirit of Infinite Majestic Bearing understands that the Buddha shows all sentient beings the Dharma-door of turning from wrong to right and leaving delusion for awakening. He also understands the inconceivable realm of the Buddhas and has attained this gateway to liberation.
The Spirit of the Body Adorned with Supreme Victory-Light attained the liberation gate of enabling all hungry and impoverished sentient beings to be fully endowed with physical form and strength.
Commentary: The God of Supreme Light Adornment Who Benefits the Multitudes of Gods clearly understands that the Buddha can enable all sentient beings who are poor and lacking to attain the bliss of meditation as their food and be filled with joy in the Dharma. They take the bliss of meditation as food, are filled with joy in the Dharma, and have their complexion and strength fully nourished. Sentient beings who do not attain meditation are hungry for the Dharma; those who do not attain joy in the Dharma lack the Dharma. Only by cultivating the Way and attaining meditation and joy in the Dharma can one be fully endowed with physical vitality and strength. He attained this liberation gate.
The Pure Light Fragrant Cloud Body Host of Spirits attained the liberation of eliminating the afflictions and defilements of all sentient beings.
Commentary: Venerable Pure Light Fragrant Cloud, Guardian of the Gods, clearly understood that the Buddha eradicates the defiling afflictions of all sentient beings. Afflictions are defilements, and defilements are afflictions; the two are one in essence. The purpose of our cultivation is to transform afflictions into Bodhi. Bodhi is purity, and purity is Bodhi. They share the same essence but have different names. He attained this Dharma-gate of liberation.
Those who cultivate the Way, if they cannot cast off their defiling afflictions, waste their efforts—just like people who do not cultivate at all, with not the slightest value. The Bhikshus, Bhikshunis, and laypeople of our Gold Mountain Monastery must surely eliminate all defiling afflictions. Do not contend with others; instead, practice patience with everyone. Hence the saying:
“Be patient for a moment, and the winds will calm and the waves settle;
take one step back, and the sea and sky will open wide.” It means:
Bear a little, and the winds will calm and the waves subside;
Step back, and the sea will widen and the sky grow vast.
If things can be this way, then everyone will live in peace with one another, turning enemies into friends. We must understand that it is only through karmic affinity that we live together and study the Buddhadharma together. If we act out of afflictions, we will ultimately fail, and we will not be able to attain samādhi. Therefore, whatever we do, we must eliminate afflictions before we can give rise to bodhicitta. Some people say, “The world is now falling apart.” This is a mistaken view.
The world itself is not deteriorating. Some people say, “The world is not deteriorating, but people are becoming corrupt.” This, too, is a mistaken judgment; people are not deteriorating either.
At this point, someone asks, “Well, the world is not deteriorating, and people are not deteriorating either, yet this world is not at peace: everyone fights one another, each competing and grabbing. So, ultimately, what is deteriorating?” In other words, the human mind is corrupted. Because the human mind is so corrupted, the world becomes corrupted, causing people to become corrupted as well. Once the mind is corrupted, people commit evil deeds; when they commit evil deeds, they must suffer bad consequences. Suffering bad consequences creates a world without peace. If we want people and the world to be good, we must begin by changing people’s hearts and minds. When people’s hearts and minds are good, there will naturally be no war in the world.
Like the two bhikshus at Gold Mountain Monastery who resolved to bow once after every three steps, heading toward the highest mountain peak in Seattle, Washington, USA, a place where all the Buddhas gather. These two bhikshu practitioners, however, were not bowing to the Buddhas and Bodhisattvas; they were praying for world peace, for people throughout the world to turn away from evil and toward goodness, and for all the world’s calamities to be dispelled, so that humanity may be safe and the world at peace. If everyone first made an effort within themselves, without selfishly seeking their own benefit and without greed, anger, or delusion, then the world would be at peace.
Why is the world not peaceful today? Because everyone is consumed by greed. Prominent people have great greed, ordinary people have less, but everyone is greedy. They covet wealth, beauty, fame, delicious food, excessive sleep, and the enjoyment of these five desires.
Those in power want their own country’s territory to expand and its economy to prosper, so they seek to invade weaker countries—through cultural, economic, or political invasion—ultimately leading to war. That is why the world cannot be at peace.
People want to get rich and enjoy themselves. If they have a car, they want a spacious house; if they have a beautiful wife, they want a pretty concubine. From birth until death, they all want more money, believing that money can do anything, that with money everything goes smoothly, and that money comes first and is supreme. This has created the poor social climate of today and caused people to lose the moral values of the past.
Why has this happened? Because material things tempt people. As a result, people’s minds are no longer as they were in the past. They rack their brains and devise every scheme, stopping at nothing to achieve their aims. With such greed, how can society be at peace? Those who cultivate the Way should focus on spiritual cultivation, not material comforts. Therefore, the practice of having only three robes and eating one meal a day is advocated, to eliminate greed and desire. The foremost of the Six Perfections is giving: giving to sentient beings means having no greed, but having a compassionate heart. Therefore, you should give rise to the aspiration to make offerings, to give, and to be compassionate.
The Guardian Spirit Who Protects and Sustains the Bodies of the Multitudes attained the liberation-gate of transforming the ignorance and demonic karma of all sentient beings.
Commentary: The Body-Protecting Spirits safeguard and support all beings, transforming their ignorance and giving rise to wisdom. They transform afflictions into bodhi and defiled karma into pure karma. By practicing the precepts, one can attain realization; this is the liberation Dharma-gate that the spirit has attained.
The Gods Who Universally Manifest Bodies to Gather and Transform Beings attained the liberation gate of universally displaying majestic forms in the palaces of all world-lords.
Commentary: The Spirit Deity Who Universally Manifests Bodies to Gather and Transform Beings, throughout all the palaces where the lords of the worlds dwell, manifests splendidly adorned palaces, causing sentient beings who see them to give rise to faith and reverence. He attained this liberation-door.
The Spirit King of Unmoving Radiant Body attained the liberation-gate of universally gathering all sentient beings and causing them all to give rise to pure roots of goodness.
Commentary: The Body Spirit named Immovable Bright Light can gather in and transform all living beings, causing them to bring forth pure roots of goodness. These roots of goodness are all undefiled and ultimate. Although one does good, one does not cling to the appearance of goodness; once the good deed is done, let it go. These are pure roots of goodness. This is the liberation gate he attained.
At that time, the Body Spirit Pure Joy in the Realm, relying on the Buddha’s power, gazed universally upon the entire assembly of Body Spirits and spoke in verse:
Commentary: At that time, the Body Assembly Spirit named Pure Joy Realm, relying on the Buddha’s great spiritual power, surveyed the entire assembly of Body Assembly Spirits and then used a verse to expound the foregoing prose teaching.
I recall, before the dust-kalpas of Mount Sumeru,
A Buddha named Wonderful Light appeared in the world,
The World-Honored One, in the presence of that Tathagata,
Aspired to make offerings to all Buddhas.
Commentary: “I remember the dust-particle kalpas of Mount Sumeru in a past life.” The Body of the Assembly of Gods of the Pure Joy Realm said, “I recall that in ancient times, the number of kalpas was as many as the dust particles of Mount Sumeru.” “A Buddha named Wonderful Light has appeared in the world.” At that time, there was a Buddha named Wonderful Light. He came to this world and attained Buddhahood.
“The World-Honored One is at that Tathāgata’s place.” When the Buddha Wonderful Light appeared, the World-Honored One Shakyamuni thereupon made a great vow.
“Resolve to make offerings to all Buddhas.” Resolve to make offerings to Buddha Wondrous Light and to all the Buddhas of the ten directions and the three times.
The Thus Come One’s body emits great radiant light;
Its light fills the entire Dharma Realm;
Sentient beings who encounter it have their minds subdued.
This is what the Direction-Illuminating Spirit has seen.
Commentary: “The body of the Thus Come One radiates great light.” Why does the Buddha’s body radiate light? Because all habitual tendencies and faults have been purified. All afflictions have turned into bodhi, and all darkness and gloom have turned into light. Therefore, the Thus Come One’s body radiates great light.
When a cultivator of the Way has reached mastery in their practice, great wisdom opens up. With great wisdom, five-colored light radiates from the body. This light can dispel darkness, and those who have the affinity will see it. Everyone who sees the light will give rise to the bodhi mind. Those who do not give rise to it now will surely do so in the future; if they do not in this life, they will certainly do so in a future life. In short, when the right conditions have matured, they will surely leave the home-life and cultivate the Way, taking the saving of people and the world as their responsibility. That is why the Buddha constantly radiates great light, shining on sentient beings and helping them leave behind the dust of the world and unite with awakening, so that they may return to the Thus Come One’s home.
“That light pervades the entire Dharma realm.” The Buddha’s radiance fills empty space and pervades the Dharma realm; there is nowhere without the Buddha’s light. Hence, “The Buddha’s light shines everywhere.” If we clear away ignorance and afflictions, we can transform afflictions into wisdom and awakening, and then we will see the Buddha’s radiance. The Buddha’s radiance is like moonlight, and the minds of sentient beings are like water. If the water is clear, the Buddha’s radiance will appear. When the minds of sentient beings are pure, the water is still and clear, and the moon naturally appears in it.
“Sentient beings encounter a disciplined mind.” Whoever encounters the radiance of the Buddha will find that stubborn sentient beings cease to be stubborn, deluded sentient beings cease to be deluded, and afflicted sentient beings cease to be afflicted. They receive and accept the transforming influence of the Buddha’s radiance, and thereby subdue their habitual tendencies and faults.
“This is what the God Who Illuminates the Directions sees.” The God of the Multitudes of Bodies, Universally Illuminating the Ten Directions, has seen the realm of this liberation.
The Thus-Come One’s voice resounds through the lands of the ten directions,
All sounds of speech are wholly perfect,
Awakening all sentient beings, leaving none behind,
The Tamer hears this and rejoices in his heart,
Commentary: “The Tathagata’s voice resounds through the realms of the ten directions.” The Tathagata’s radiance fills the Dharma realm throughout the ten directions, and the Tathagata’s voice reverberates throughout the lands of the ten directions.
“All words are perfect.” Speech and sound are both perfect.
“Awaken all sentient beings without exception.” Awaken all sentient beings, leaving not a single one unenlightened.
“Taming heard it, and his mind rejoiced.” The Ocean-Sound Taming-Body Deity, upon hearing this sound, gave rise to a heart of joy and delight.
The Buddha’s pure body is eternally still and serene
It universally manifests myriad forms, yet has no characteristics
Thus it pervades and abides throughout the world
This is the state entered by the Pure Flower Spirit.
Commentary: “The Buddha’s body is pure and ever serene.” The Buddha’s body is pure and ever serene; the Buddha’s body does not move from its original place.
“Manifesting throughout all forms, yet without any marks.” The Buddha’s body manifests throughout all forms of wondrous existence, yet these forms have no marks, because they are true emptiness. Wondrous existence is seen within true emptiness; wondrous existence is itself true emptiness. Therefore, there are no marks, which is why it is said:
“All dharmas, from the beginning,
Have always been of the nature of tranquil extinction;
They neither arise nor cease,
And cannot be explained in words.”
That is, this principle.
“Thus pervading and abiding throughout the world.” Such is wondrous existence in true emptiness, pervading and abiding throughout all worlds in the ten directions.
“This is the gateway entered by Pure Flower Adornment Topknot.” The Spirit Multitude Deity Pure Flower Adornment Topknot entered this gateway to liberation.
The Master is thus inconceivable;
In accord with sentient beings’ minds, he causes them all to see.
Whether sitting, walking, or standing,
This is the Dharma gate realized by Immeasurable Dignified Deportment.
Commentary: “Such a guru is inconceivable.” The great guiding guru is inconceivable, with an indescribable bearing, awe-inspiring majesty, and a dignified, venerable appearance.
“According to the minds of sentient beings, they are all enabled to see.” Depending on the thoughts of sentient beings, they are enabled to see the Buddha’s great dignified bearing: walking, standing, lying down, and sitting.
“Whether sitting, walking, or standing.” Sentient beings see the Buddha, whether walking, standing, lying down, or sitting, always majestic and complete in dignified comportment; that is, the three thousand dignified deportments and eighty thousand subtle practices, all in accordance with the Dharma. What are the three thousand dignified deportments? A bhikṣu must fully observe the 250 precepts, each precept having four dignified comportments: walking, standing, lying down, and sitting. This makes one thousand; applying them to the three times—past, present, and future—makes three thousand. These are the three thousand dignified deportments. What are the eighty thousand subtle practices? The three thousand dignified deportments are combined with the three aspects of bodily karma (killing, stealing, and sexual misconduct) and the four aspects of verbal karma (lying, flowery speech, divisive speech, and abusive speech), making twenty-one thousand. These are then further combined with the three poisons (greed, anger, and delusion) and the four afflictions, making eighty-four thousand dignified deportments. Here, the number is simply given as eighty thousand.
“‘Infinite Majestic Demeanor realized this gateway.’ The Body Assembly Spirit Infinite Majestic Demeanor thoroughly and clearly understood this gateway of liberation.”
The Buddha is difficult to encounter through hundreds of thousands of kalpas;
Appearing in the world, he can freely bestow benefits;
He causes all beings in the world to leave poverty and suffering;
The Supreme Light Adornment enters this place
Commentary: “It is difficult to encounter a Buddha even in hundreds of thousands of kalpas.” By the time we were born, the Buddha had already entered Nirvana, so it is not easy to see a Buddha. Among the eight difficulties, we have fallen into the difficulty of being born after the Buddha. Therefore, even in hundreds of thousands of kalpas, it is not easy to encounter a Buddha; and even if we do encounter one, we may not recognize him.
“He appeared in the world to benefit beings freely.” Why did the Buddha have to appear in the world? Because he wished to benefit sentient beings and help them escape suffering and attain happiness. He uses his wondrous, freely functioning spiritual powers to relieve sentient beings’ suffering and bring them happiness.
“May all beings be free from the suffering of poverty.” The Buddha enables all sentient beings in all worlds to be free from the suffering of poverty and to obtain the benefits of the Dharma. Not understanding the Buddha-Dharma is poverty; understanding the Buddha-Dharma is wealth. Therefore, those who cultivate the Way are truly wealthy.
“Supreme Victory Light Adornment entered this gate.” The god Supreme Victory Light Adornment attained this gate of liberation.
Between each and every tooth of the Tathagata,
Clouds of fragrant lamps and radiant flames shine forth everywhere,
Dispelling all delusions of sentient beings
Thus does the Cloud Spirit Free of Defilement see.
Commentary: “Each and every tooth of the Tathagata.” The Buddha has forty teeth, and each tooth emits light. When the Buddha expounded the Avataṃsaka Sutra at the first assembly at the Bodhi Tree, light emanated from his teeth.
“Everywhere, they emit clouds of fragrance and brightly shining lamps.” Everywhere they emit a fragrant cloud, brilliantly lit by lamps; all kinds of light come together to form a cloud of flames.
“Eradicate all the delusions of sentient beings.” This blazing cloud can eliminate all the delusions of sentient beings. Delusions are the delusions of views and thoughts, the dust-and-sand delusions, the delusions of ignorance, as well as the afflictive hindrance and the cognitive hindrance.
“The Stainless Cloud Spirit saw it thus.” The Stainless Cloud Spirit, having seen this realm, entered this liberation.
Sentient beings are deluded and defiled because of weighty hindrances
Following the demonic path, they continually transmigrate
The Tathāgata reveals the path of liberation
By guarding, upholding, and retaining it, one can awaken and enter.
Commentary: “Sentient beings are deluded by defilements, and so their obstructions are heavy.” Because sentient beings are bewildered by defiled phenomena, they are not pure. Impurity gives rise to all kinds of heavy obstructions. These heavy obstructions cover the luminosity of their inherent nature, so the wisdom of prajna does not manifest.
“They just keep flowing along the demonic path.” Because they are obscured by heavy hindrances and have no wisdom, they simply keep flowing along the demonic path. Take our Gold Mountain Monastery, for example. We hold Dharma assemblies to expound the true Dharma and teach people to abandon evil and return to the right path, yet only twenty or thirty people come here to listen to the Dharma and study Buddhism. If we held a grand singing and dancing event, several thousand people would compete to come and enjoy performances of impure things, things that do nothing to benefit the body or mind. Because sentient beings’ thoughts are impure, they are drawn to impure states.
“The Tathagata reveals the path to liberation.” For these deluded sentient beings, the Buddha reveals the path to liberation so that they may know it and follow it.
“Guardian and Upholder has realized and entered.” The Body-Host Deity, Guardian and Upholder, has entered this gate of liberation.
I contemplate the Tathāgata’s sovereign power;
Its radiance spreads throughout the Dharma Realm, filling it completely;
Dwelling in the king’s palace, [he] transforms sentient beings;
This is the realm of the Spirit of Universal Manifestation.
Commentary: “I contemplate the Buddha’s power of sovereign mastery.” The Deity of the Multitudes of Bodies Who Universally Manifest and Transform said, “I contemplate the Tathāgata’s great supernatural powers of sovereign mastery.” “Light pervades the Dharma Realm, filling it completely.” Great light radiates from the Buddha’s body, spreading out to cover the entire Dharma Realm in all ten directions. The whole Dharma Realm is filled with the Buddha’s light.
“The place in the king’s palace where sentient beings are transformed.” The Buddha dwells in the king’s palace to teach and transform all sentient beings.
“This is the realm of the Universal Manifestation Deity.” The deity, universally manifesting and transforming, clearly comprehends this realm.
Sentient beings, deluded by illusion, possess every kind of suffering;
The Buddha, among them, constantly saves and gathers them in;
He causes all to dispel delusion and give rise to joy;
This is seen by the Spirit of Immovable Light.
Commentary: “Sentient beings are deluded and suffer all kinds of hardship.” All sentient beings, because they are deluded and confused, lose the right path, giving rise to restless, confused thoughts and becoming filled with every kind of suffering.
“The Buddha is often there to offer protection.” The Buddha is always in the six realms of samsara, rescuing all sentient beings from suffering and distress.
“All cause delusion to be extinguished and joy to arise.” They cause all sentient beings everywhere to dispel delusion and give rise to joyful delight.
“‘The Immovable Light Deity perceived it.’ The deity Immovable Radiance of the host of gods, contemplating, perceived this gate of liberation.”
Furthermore, the Vajra-holding spirit Narayana of wondrous form attained the liberation gate of seeing the Tathāgata manifest a body with boundless forms and appearances.
Commentary: The meaning and principles explained above have not yet been fully covered, so I will continue. The Vajra-Holding Deity of Wondrous Form, Kinnara-Narayana. “Narayana” means “firm and solid.” His physical form is extremely firm and solid, not easily destroyed. Therefore, he serves as a Vajra-Holding Deity, carrying in his hand a precious vajra pestle or a jeweled sword of the vajra king, acting as a good deity who protects the Dharma. He understands the Buddha’s realm; seeing the Buddha manifesting boundless forms and appearances, he attained this gateway to liberation.
The Vajra Spirit Who Holds the Banner of the Swift Sun Wheel attained the liberation-gate of the Buddha’s body, in which every single hair manifests clouds of various kinds of light like a sun wheel.
Commentary: The Vajra-Holding Spirit Sun-Wheel Swift Banner clearly understands the Buddha’s realm. Every hair on the Buddha’s body emits a stream of wheel-like radiance, like the light of a sun wheel. From within this wheel-like radiance, clouds of five-colored light may emerge. He attained this liberation.
The Sumeru Flower-Light Vajra-Bearing Spirit attained the liberation gate of great miraculous powers, manifesting immeasurable bodies.
Commentary: The Vajra-Holding Spirit Sumeru Flower Light understands the realm of the Buddhas. A Buddha can manifest countless bodies and display great supernatural powers and transformations. Originally, demons have the appearance of demons, and Buddhas have the appearance of Buddhas. But sometimes, in order to subdue demons, a Buddha manifests the appearance of a demon. The demon-form that appears must be taller than the demons. For example, if a demon’s body is one hundred zhang tall, the Buddha manifests a demon-form one thousand zhang tall. Only then can the demon be subdued, so that it prostrates with all five limbs touching the ground, pays homage, and follows the teachings. This is a skillful means for subduing demons. He attained this liberation.
When the Buddha’s Dharma is put into practice, it is wondrous beyond measure. If it is not put into practice, one is like the impoverished son, unaware that a precious jewel lies in his robe. Because he does not know, he is poor; once he knows, he is rich. This jewel can give rise to every kind of treasure, and there is no end to what can be taken or used. Whoever possesses this jewel is wealthy. This jewel is the Buddha’s Dharma, an inexhaustible treasure of Dharma.
The Pure Cloud-Sound Vajra-Holding Spirit attained the liberation gate of boundless sounds suited to each kind.
Commentary: The Vajra-Bearing Spirit Pure Cloud Voice clearly understands the realm of the Buddhas and can adapt to all kinds of sentient beings, manifesting in different forms to teach the Dharma. For example, if the Buddha wishes to deliver fish, He manifests as a fish and teaches the Dharma of fish; if He wishes to deliver dragons, He manifests as a dragon and teaches the Dharma of dragons; if He wishes to deliver tigers, He manifests as a tiger and teaches the Dharma of tigers; if He wishes to deliver birds, He manifests as a bird and teaches the Dharma of birds. Thus, manifesting limitless forms and speaking limitless kinds of languages, He attained this door of liberation.
The Vajra-holding spirit Wonderful-Armed Lord of Heaven attained the liberation gate of manifesting as the lord of all worlds to awaken sentient beings.
Commentary: The Vajra-Wielding Spirit, Heavenly Lord of Wonderful Arms, understands the realm of the Buddha and knows that the Buddha manifests as the lord of all worlds to teach and transform sentient beings, enabling them all to awaken. Why does the Buddha manifest as the lord of the world? Because a ruler has the power to lead; sentient beings believe what their king says, so it is easy to guide them back to the right path. He attained this gateway to liberation.
The Vajra-Holding Spirit of Lovely Joyful Light attained the liberation gate of universally revealing the distinct aspects of all the Buddha-Dharmas, encompassing them all without omission.
Commentary: The Vajra-Holding Spirit Lovely Joyful Light is clear about the Buddhas’ realms and enables all sentient beings everywhere to thoroughly understand all the principles of the Buddhadharma. He is completely clear about all the different Dharma doors; there is nothing he does not understand. He has attained this liberation door.
The Great Tree Thunder-Sound Vajra-Bearing Spirit attained the liberation gate of gathering all tree spirits through lovely and delightful adornments.
Commentary: The Vajra-Holding Spirit Great Tree Thunder Sound clearly understands the realms of the Buddhas and uses pleasing adornments to govern all the tree spirits. Because most tree spirits delight in adornments, he attained this gateway to liberation.
The Vajra-Bearing Spirit Lion King Radiance attained the liberation-gate of clearly understanding that the Tathāgata is fully endowed with the vast accumulation of merit-adornments.
Commentary: The Vajra-Holding Deity Lion King Radiance clearly understands the realm of the Buddhas. He does not discard even a small merit, and thereby attains vast merit. When merit is abundant, everything is fully adorned: the lands are adorned, the palaces are adorned, the Dharma characteristics are adorned—everything is adorned. Not only is everything adorned, but blessings and wisdom are complete as well. He thoroughly understands the faculties and natures of all sentient beings, and attained this liberation.
The Vajra Spirit Who Holds the Auspicious-Eyed Secret Flame attained the liberation gate of universally observing the minds of dangerous and evil sentient beings and manifesting a majestic form for them.
Commentary: The Vajra-Holding Spirit Secret Flame Auspicious Eye clearly understands the realm of the Buddhas and can observe throughout the most wicked minds of all sentient beings. To subdue them, he manifests a majestic and solemn form, causing beings of this kind, upon seeing a body of great awe-inspiring virtue, great power, great merit, and great authority, to feel fear. Ultimately, they are subdued and develop a mind of submission. He has attained this gateway to liberation.
The Lotus Maṇi-Crown-Holding Vajra Spirit attained the liberation-gate of universally raining down adornments and maṇi crowns for all Bodhisattvas.
Commentary: The Vajra-Holding Deity Lotus Maṇi Topknot clearly understands the Buddha’s realm and rains down all kinds of jeweled necklaces and adornments everywhere. He manifests a splendid maṇi-jewel topknot and has attained this gateway to liberation.
At that time, the Wonderful-Form Narayana Vajra Spirit, by the Buddha’s majestic power, gazed upon the entire assembly of Vajra Spirits and spoke these verses:
Commentary: At that time, the Vajra-holding Spirit named Wonderful Form Narayana, relying on the Buddha’s great majestic spiritual power, surveyed the entire assembly of Vajra-holding Spirits and then spoke this verse:
You should contemplate the Dharma King,
The Dharma King’s Dharma is thus;
Forms and appearances are without bounds,
Manifesting everywhere in the world.
Commentary: The Vajra-Holding Deity Wondrous Form Narayana said, “You should contemplate the Dharma King and contemplate the Dharma of the Dharma King. The Dharma King’s Dharma body manifests forms without bounds, appearing throughout the worlds of the ten directions and the Dharma realm in order to teach and transform all sentient beings.”
Each and every hair of the Buddha’s body,
An inconceivable net of light,
Like the pure orb of the sun,
It shines throughout the lands of the ten directions
Commentary: The Buddha’s body has the thirty-two marks of excellence and the eighty characteristics of beauty. Yet every pore of the Buddha’s skin radiates great light, forming a net of light. The rays shine upon one another, weaving an inconceivable net of light, like pure sunlight. There is not just one sun in space, but many suns (there are many solar systems in a galaxy). This net of light illuminates all the Buddha-lands throughout the worlds of the ten directions. All sentient beings in the lands of the ten directions are universally illuminated by the Buddha’s light.
The Tathāgata’s power of spiritual penetrations,
Pervades the entire Dharma Realm,
Before all sentient beings,
Manifests inexhaustible bodies
Commentary: The Buddha’s great awesome spiritual power pervades all of empty space and the entire Dharma realm, reaching everywhere. All sentient beings throughout the Dharma realm see the Buddha appear before them and teach the Dharma. Because sentient beings are infinite and immeasurable, the Buddha’s manifestations are likewise infinite and immeasurable; with infinite manifestations, he liberates immeasurable sentient beings.
The Tathagata’s voice teaching the Dharma
Is heard throughout the ten directions.
According to the kinds of sentient beings,
He fulfills every mind.
Commentary: Because the Buddha’s body pervades the entire Dharma Realm, the Buddha’s voice likewise pervades the entire Dharma Realm. The Buddha’s wondrous voice expounds the Dharma, and sentient beings throughout the Dharma Realms of the ten directions can all hear it. According to their respective kinds, all sentient beings attain abundant joy in the Dharma, their minds are satisfied and their wishes fulfilled; they all rejoice and practice in accordance with the Dharma.
We see the honored Muni,
Dwelling in the palace in the world,
For all sentient beings everywhere,
Commentary the great Dharma.
Commentary: All sentient beings see Shakyamuni Buddha expounding the sutras and teaching the Dharma in palaces throughout the world, elucidating the Buddha-Dharma for all beings everywhere and proclaiming and spreading it widely.
The Dharma sea flows on forever;
All distinct meanings
Various expedient means
Expounded without end
Commentary: The Dharma has eighty-four thousand Dharma gates. It uses all kinds of skillful means to expound the teachings, like water flowing endlessly, speaking again and again and clarifying different principles. Through all kinds of skillful means, it expounds all kinds of inexhaustible meanings.
Boundless great skillful means
Universally responds to the lands of the ten directions
Encounter the Buddha’s Pure Light
All behold the Tathāgata’s body
Commentary: Using immeasurable and boundless great skillful means and Dharma methods, the Buddha manifests throughout the sentient beings in the worlds of the ten directions, enabling them to hear the Buddha’s voice teaching the Dharma or encounter the Buddha’s pure light; they all behold the Buddha’s body, adorned with excellent marks.
Making offerings to the Buddhas
As numerous as dust motes in myriad realms
Merit is like empty space
Beheld by all.
Commentary: When Shakyamuni Buddha was cultivating the path at the causal stage, he vowed to make offerings to all the Buddhas of the ten directions and the three periods of time, and to all the Buddha-lands, which are innumerable and boundless, like grains of dust. He made offerings to them all, and thus his merit and virtue became as vast as space. Therefore, all sentient beings gaze upon the Buddha, admire the Buddha, respect the Buddha, and bow to the Buddha.
Equal in supernatural power,
All Buddha-lands appear,
Seated at the wondrous place of enlightenment,
They appear everywhere before sentient beings,
Commentary: The Buddha’s great spiritual powers are impartial and save and protect all sentient beings. To deliver all sentient beings, the Buddha manifests in every land to expound the Dharma. The Buddha sits peacefully in the sites of enlightenment in all lands throughout the Dharma realm of the ten directions, attaining enlightenment beneath the Bodhi tree, while also manifesting everywhere before all sentient beings.
Blazing clouds shine brightly everywhere,
All kinds of radiance are perfect and complete,
Nothing in the Dharma realm is beyond their reach,
This is the place where the Buddha practices
Commentary: The Buddha has a kind of cloud of luminous radiance that shines throughout the Dharma realms in the ten directions. This cloud of luminous radiance is perfected through all kinds of light and shines throughout all the Dharma realms, revealing to sentient beings how the Buddha cultivated the Path and became a Buddha.
The explanation above of the heterogenous assembly among the nineteen groups of deities is now complete. Below, we begin explaining the Dharma-gates attained by the twenty-one great Bodhisattvas in the homogenous assembly.
When studying the Buddhadharma, one must clearly understand how important it is. If one does not understand it clearly or thoroughly, one cannot practice earnestly and steadfastly. Without practice, one will attain nothing and have no wisdom. A wise person cannot remain in a dark place, and an ignorant person cannot remain in a place of light. Why? When ignorant people are in a dark place, they do not realize that it is dark, and so they become accustomed to it. But wise people know that darkness is not right, so they seek a place of light to live in. Light has no anger; darkness has anger. Thus, being upright and radiant means that the mind is bright and unobstructed by darkness.
A practitioner of the Way must constantly turn the light inward and reflect—that is, examine what they have done each day and ask whether it accords with the precepts. If it does, there is no need to change it; if it does not, then make corrections. Always keep yourself in check. Do not let every thought give rise to ignorance; instead, let every thought give rise to wisdom. When wisdom arises, there is no anger; only the ignorant get angry. A person who is cultivated will absolutely not give rise to anger. A person with deep inner cultivation naturally inspires respect in others. When studying the Buddhadharma, you should become more and more wise, not more and more ignorant. Remember this, and always keep it in mind.
If someone scolds you, you should not scold them back. That is true practice of patience, and it also means having the power of concentration. Not only should you treat your Dharma brothers harmoniously, but you should also be cordial toward your disciples and grand-disciples, and never give in to anger. An ancient virtuous master once said, “The fire of ignorance, the tiger spirit—these are the roots of karmic offenses from past lives.” Since we know that these roots of karmic offenses exist, we should uproot them. Otherwise, they will become a great obstacle to cultivating the Way, and our roots of goodness will not grow.
Those who cultivate the Way, whatever adverse circumstances they encounter, should accept them patiently. They should not let the fire in their liver flare up or become angry. The Song of Enlightenment by Great Master Yongjia says:
“Regard harsh words as merit;
They are my good spiritual friends.
Do not let slander give rise to enmity or attachment;
This is the power of forbearance in the compassion of non-arising.”
The general idea is: If someone scolds you, that is a source of merit. The person who scolds you is your good spiritual friend; they help you increase your merit and cultivate the Way. Do not become angry because they slander you. Instead, give rise to compassion. Hence the saying: “For those who have left the home life, compassion is the root and expedient means are the gate.” How can you demonstrate that you have a compassionate heart? Someone comes and scolds you, someone beats you, or even someone kills you—these are tests of whether your power of concentration is sufficient. A person with concentration does not let their mind be disturbed; that is, they do not get angry.
Now that I think back, when I was at San Francisco, I was there all by myself, with no one to help me. So I invited a Dharma Master from Taiwan to come, hoping he would help me propagate the Buddhadharma. I asked a lawyer to prepare the paperwork to sponsor him to come to the United States. After he received his entry visa, he went to various places to solicit donations. Once he had raised a considerable amount of money, he abandoned his plan to come to the United States. A year later, after all the paperwork had been discarded, he wanted to come to the United States again, so I asked the lawyer to prepare the paperwork once more. The two applications cost more than eight hundred dollars altogether. At first, he wanted to cooperate sincerely and contribute some of his efforts to Buddhism. But who would have thought that in less than a month, he would change completely? Every day he went to other Buddhist associations and secretly made an agreement with them, intending to leave my Commentary Hall.
At that time, I knew what was going on. One day, after the evening service, when five or six lay Buddhists were also there, a group of people brought him in. He flew into a rage and pointed a knife at my stomach. (The knife had been brought from Taiwan and was about a foot long.) He said, “I’m going to kill you!” I closed my eyes as if entering meditation and thought, “If I killed you in a previous life, then in this life you will surely kill me. That is cause and effect.” So I remained very calm. “It’s all right. Do whatever you want!”
That Dharma Master shouted, “Don’t close your eyes! Why don’t you say anything?” He cursed me while threatening me with the knife. This went on for three days; he not only cursed me, but also wanted to kill me. After three days, when he saw that I hadn’t reacted at all, he moved into the Buddhist association where he had signed an agreement to stay. In less than a month, he couldn’t bear the hardship and asked to come back. I said, “You’re welcome to come back. I’ll give you that lecture hall unconditionally. I want to go live somewhere else.” He didn’t dare accept it, so he returned to Taiwan. Now I hear that he has gone deaf and is suffering from various illnesses.
When someone who cultivates the Way is scolded, it tests how firm their meditative concentration is. A person with firm concentration is neither pleased when praised nor angered when slandered. This is the state of being unmoved by the eight winds. Treat the insults as singing to be enjoyed, or as a foreign language you cannot understand. With this kind of cultivation, you can naturally turn sharp blades into jade and silk, and turn a problem into nothing.
A practitioner of the Way must endure even what he cannot bear to endure, and put up with even what he cannot bear to put up with. If you can endure and put up with it, you have the power of samadhi; if you cannot endure or put up with it, then you have no power of samadhi.
How do you cultivate the power of samadhi? First, you must uphold the precepts. Upholding the precepts means not doing evil and preventing wrongdoing; it is also “doing no evil and doing every good.” To uphold the precepts, you must constantly examine yourself, do good deeds, and refrain from doing evil. If you have done something beneficial to the world, don’t hesitate to continue doing it; if you have done something wrong in relation to the world, immediately repent and reform. In this way, the power of samadhi will arise.
Once the power of samadhi has arisen, you must still undergo tests. If someone comes to scold or hit you, and you remain completely unmoved, reaching the state of no self and no others, then you may be said to have the power of samadhi. Thus, there is a saying:
“Everything is a challenge,
Let’s see how you do,
Right before your eyes, yet you don’t notice,
You must practice again from the beginning.”
A practitioner of the Way must not obstruct others from giving rise to bodhicitta, and especially must not cause others to lose their resolve on the path. If one harbors such thoughts, one will achieve nothing in one’s own cultivation of the Way. Whoever wishes to give rise to bodhicitta should be supported and helped to succeed; one should not undermine them and cause them to lose heart. If one does so, one will certainly fall into hell. One must uphold the precepts purely, be compassionate, respectful, and harmonious. Therefore, one must embody the spirit of the Six Harmonies. Practitioners of the Way take the Six Harmonies as their standard; only then are they truly upholding the precepts.
What are the Six Harmonies?
1). Harmony in body, dwelling together: Everyone lives together, practices together, and studies together. No one should say, “There is only me here, and no you, let alone anyone else.” Nor should anyone spend the whole day, from morning till night, fighting with fellow disciples or fellow practitioners through their body, speech, or mind. Such thoughts should not exist. If this is happening, change your ways immediately. You must not think only of yourself and be unaware of others; still less should you use your power or status to suppress and coerce people, forcing them to obey. That is even more unacceptable. If you suppress and coerce others, then there can be no talk of harmony in body, dwelling together.
2). Harmony in speech, without disputes: One must not use one’s mouth to argue or quarrel, with everyone thinking they are right and others are wrong; this is a sign that speech is not harmonious. Those who cultivate the Way must cultivate the samadhi of non-contention. Harmony in speech means not arguing. If one has cultivated self-restraint, then everyone will surely treat one another with respect, like honored guests.
3). Harmony of mind and shared joy: Your thoughts must be in harmony with those of others. Do not create divisions in opinion; that way, everyone can get along. You must understand that a place of practice does not belong to one person, but to everyone. Do not use coercion to force others, making them unhappy and discordant, thereby planting the causes for rebirth in the three evil paths.
4). Harmony in views: One should not assume that other people’s views are wrong while thinking that one’s own views are superior. Such an attitude is unacceptable. Everyone’s views must be made clear before putting them into practice; this also means following the majority’s opinion. One must not be autocratic or tyrannical.
5). Precepts Observed Harmoniously in Common: Everyone must observe the precepts, just as everyone must obey the laws of the nation. No one may say, “You keep this precept; I don’t have to.” Those who think this way are corrupt elements within Buddhism. We should all join in eliminating the “worms in the lion’s body,” so that the Buddhist order may be purified.
6). Sharing benefits equally: Everyone should share all benefits equally. It should not be that one person has something and another person has something; that is not equitable.
The ancients said: “Do not worry about scarcity, but about unequal distribution.”
It means: If things are not balanced, people will complain; if they are distributed equally, there will be no complaints.
Thus, there is the saying: “When a person is calm, they do not speak; when water is level, it does not flow.”
It means: When people are in harmony, they do not speak; when the water is calm, it does not flow.
That is, this principle. Those who practice the Way must clearly understand the principle of the Six Harmonies, so that they do not obstruct others who practice together or oppress others who follow the same Way. This is very important. I hope everyone will take note and not knowingly violate it. Must: “When the nature is settled and demons subdued, joy comes day after day;
When delusive thoughts do not arise, there is peace everywhere.” What does “When one’s nature is settled, demons are subdued, and every day is joyful” mean? Observing the precepts brings one’s nature to a state of calm. When one’s nature is calm, no demons of any kind appear. Only when one’s nature is unsettled do demons come to disturb it; when one’s nature is settled, one can subdue demons.
Hence the saying: “When the Way is lofty, dragons and tigers submit; when virtue is weighty, ghosts and spirits revere.”
If your spiritual cultivation is profound, then when you speak a single sentence, all the Buddhas, Bodhisattvas, devas, nāgas, and the eight classes of beings will come to support your words. At that time, even dragons will coil up and tigers will lie prostrate. If your virtue is lofty, then your words will be highly efficacious. Thus, even ghosts and spirits will admire you; when they see you, they will bow their heads and pay you reverence with great respect. That is why it is said: “With the mind settled, demons are subdued, and every day is joyful.” What does “When deluded thoughts do not arise, everywhere is peaceful” mean? If your mind gives rise to deluded thoughts, then wherever you go, you will find neither peace nor good fortune. A person with deluded thoughts is never content with what they have: they stand on one mountain and gaze at another, thinking it higher; once they reach that mountain, they see another that seems higher still. This reflects the greed in people’s hearts. It is like the greed of a farmer who sows only a few seeds in spring but wants to reap an abundant harvest in autumn. A student with a greedy mind hopes to study the Four Books and Five Classics so that one day they can become a high-ranking official. Laborers have the greed of laborers, and merchants have the greed of merchants. In short, everyone hopes to earn more money and enjoy more comforts. But desire never ceases, and one is never satisfied. There is a poem that offers people this advice:
“All day long, busy only for rice;
Once there is enough rice, one thinks of clothes.
With both rice and clothes in plenty,
The room still lacks a beautiful wife.”
Married to a beautiful wife and a lovely concubine,
He goes out and comes in with neither sedan chair nor horse to ride.
Donkeys and horses in herds, sedan chairs aplenty
Yet without an official post, he is mocked by all.
A fifth- or fourth-rank post, he says, is too small;
A third- or second-rank post, he still deems too low.
First-rank, serving at court as prime minister
Still he wants to be king of a realm.
“Once he had risen to become king,
He wanted the immortals to come down and play chess.”
This is the deluded fantasy of human greed,
which is why there is the saying: “A greedy mind is never satisfied, like a snake trying to swallow an elephant.”
That is, when greed knows no bounds, it is like a small snake wanting to swallow a huge elephant—how could it possibly do so? It is like a fool talking about dreams.
One who cultivates the Dao must place importance on virtue—that is, on morality. Morality means benefiting others, not oneself. If something is disadvantageous to oneself, one must be willing to bear it; if something harms others, one must help them overcome the difficulty. In short, morality means benefiting others, not harming them. This is the basic principle.
The most important thing in cultivating the Dao is cultivating morality. The Dao is on the outside, and virtue is on the inside; cultivating the Dao externally means cultivating all the Dao. Once there is Dao on the outside, one feels very joyful within. Having virtue in one’s heart is called virtuous conduct.
Everyone reveres the virtuous; everyone esteems the principled.
If you have virtue, everyone will admire and revere you. Even if you scold or hit someone, the person being scolded or hit will feel greatly honored and rejoice. If you have no virtue, even if you bow to people, they may still want to kick you twice, so disgusted are they by your lack of morality! Therefore, virtue is a practice that those who cultivate the Way must undertake.
Those who cultivate the Way must hang the two words “morality” between their eyebrows, so that they see them as soon as they open their eyes. Western countries have never placed much emphasis on morality; they speak only of science, not morality, and have therefore forgotten their roots. A cultivator without morality cannot accomplish the work of the Way or become a Buddha or Patriarch. A Buddha is adorned with myriad virtues and has perfected them all; only through possessing many virtues can one become a Buddha.
Morality is upright energy. Morality is like the sun and moon; morality is on a par with heaven and earth. Therefore, no one should take the two words “morality” lightly. Morality is the place of spiritual practice; morality is cultivation. Only through cultivation can one attain morality.
“The Way must be practiced;
If it is not practiced, what use is it?
Virtue must be cultivated;
If it is not cultivated, where can it come from?”
Therefore, if cultivators of the Way do not place importance on morality, there is no way for them to practice. Morality means sacrificing oneself for others and having no selfish, self-serving thoughts. Thus, in every gesture, action, word, and deed, cultivators of the Way must place importance on morality. When we have the strength, we should do our utmost to help others, protect and support the place of practice, and make offerings to the Three Jewels. These acts of helping others and ensuring that the place of practice has not the slightest trouble are all among the best ways to cultivate morality. Therefore, you should give it your all and wholeheartedly cultivate until you attain perfection; only then can you achieve success. A thousand words and ten thousand sayings boil down to one sentence: “Everything is for sentient beings, and not for oneself.” That is the practice of the Bodhisattva path. Those who practice the Bodhisattva path must have no sense of self. Self-awakening is important, but awakening others is even more important. I hope everyone will pay attention to this point: we must always benefit sentient beings. Above, we briefly explained the assembly of beings of diverse kinds; now we will briefly explain the assembly of beings of the same kind. The assembly of beings of the same kind is divided into three parts:
1). Explain clearly all the Dharma-gates attained by Bodhisattva Samantabhadra.
2). Explain clearly the Dharma-gate attained by each of the ten Bodhisattvas whose names include the word “Universal.”
3). Explain clearly the Dharma-gate attained by each of the ten Bodhisattvas with different names.
The Liberation Gates of the Great Bodhisattvas
Furthermore, Samantabhadra Bodhisattva-Mahasattva entered the ocean of skillful means of the inconceivable liberation gate and entered the ocean of the Tathagata’s merits.
Commentary: The meaning of the sutra passage above has not yet been fully expressed, so I will continue explaining it now. Bodhisattva Samantabhadra is one of the four great Bodhisattvas. He and Bodhisattva Manjushri attend on either side of the Buddha Shakyamuni. Bodhisattva Manjushri is on the left, and Bodhisattva Samantabhadra is on the right. Bodhisattva Manjushri represents the wisdom that realizes the three virtues, and therefore emphasizes all prajñā. Bodhisattva Samantabhadra represents the three virtues of principle, meditative concentration, and practice, and therefore emphasizes all samādhis.
The Great Bodhisattva Samantabhadra is supreme in the power of practice and vows. He made the Ten Great Vows, which encompass all practices and vows; therefore, he is the king of all vows.
The Ten Great Vows are:
1. To pay homage to all Buddhas.
2. To praise the Tathāgatas.
3. To make extensive offerings.
4. To repent of karmic hindrances.
5. To rejoice in merit and virtue.
6. To request the turning of the Dharma wheel.
7. To request that the Buddhas remain in the world.
8. To always follow the Buddhas in learning.
9. To always accord with sentient beings.
10. To universally dedicate all merit and virtue.
The realm he cultivates is inconceivable, and the realm he enters is also inconceivable. Because he cultivates the inconceivable realm, he enters the inconceivable realm. He enters the inconceivable realm himself, while also wishing all sentient beings to enter it. How can they enter? By exhorting sentient beings to widely cultivate the Ten Great Vows, they will attain the inconceivable liberation gate.
The Great Bodhisattva Samantabhadra has entered the inconceivable ocean of expedient means and liberation. What does “inconceivable” mean? It means that it cannot be fathomed by the mind, nor can it be fully explained in words.
What is the “ocean of expedient means”? It is the realm of the Buddhas and the realm into which Bodhisattva Samantabhadra has entered. It is not that, while dwelling in the Land of Eternal Still Light, he must form a thought or a deluded thought, wishing to come to this world to teach and transform sentient beings. He does not need to do so. Without moving within the principle of ultimate truth, he accomplishes the affairs of conventional truth. This is the inconceivable realm in which principle and phenomena are unobstructed. In other words, principle does not obstruct phenomena, and phenomena do not obstruct principle: within principle there are phenomena, and within phenomena there is principle. Therefore, this is the ocean of expedient means in which principle and phenomena are unobstructed.
There is also a kind of expedient means whereby, in the causal stage, the perfect fruit of enlightenment is attained. Thus, cause is effect, and effect is cause; cause and effect completely interpenetrate. This is the ocean of expedient means in which phenomenon does not obstruct phenomenon (phenomena should by nature obstruct one another, yet they do not; this is an inconceivable realm).
The Śūraṅgama Sūtra says: “Without moving from the place of enlightenment, [one pervades] the lands throughout the ten directions. The body encompasses the ten directions and boundless empty space” (this is the inconceivable realm in which principle and phenomena do not obstruct one another). “At the tip of a hair, [one] manifests jeweled lands; sitting in a mote of dust, [one] turns the Dharma wheel” (this is the realm in which phenomenon does not obstruct phenomenon). The above is the inconceivable realm in which principle and phenomena do not obstruct one another; the latter is the inconceivable realm in which phenomenon does not obstruct phenomenon. Hence it is called the ocean of expedient means.
Having entered the gateway of liberation, the ocean of inconceivable skillful means, one thereby enters the ocean of the Buddha’s merits and virtues. When the Buddha cultivated merits and virtues, he did not overlook even those as small as a speck of dust. As merit accumulated day after day and month after month, it became like the great ocean; hence it is called the ocean of the Tathagata’s merits and virtues.
There is a liberation gate called “Adorning and Purifying All Buddha-Lands, Taming Sentient Beings, and Enabling Them to Ultimately Be Liberated.”
Commentary: These are the ten doors of liberation attained by the great Bodhisattva Samantabhadra. He did not keep them to himself but expounded them. Since we know these doors of liberation, we should also practice in accordance with them. This door of liberation is called “Adorning and Purifying All Buddha-Lands, Taming Sentient Beings, and Enabling Them Ultimately to Leave the Sea of Birth and Death.” It can cause all Buddha-lands to become especially adorned and pure, tame stubborn sentient beings, and enable them ultimately to leave the sea of birth and death.
Worldly adornment and supramundane adornment are different. Because worldly adornment cannot be separated from defiled dharmas, it has a worldly flavor within. Supramundane adornment, by contrast, is pure, with no defiled dharmas remaining.
What is defilement? Having greed is defilement; having anger is also defilement; having delusion is even more defiling. Even lust and jealousy are defilements. If you have these defilements, you absolutely cannot escape suffering in the six paths and three realms.
At present, we adorn and purify all the Buddha lands throughout empty space and the Dharma Realm. Why adorn the Buddha lands? Is it because the Buddhas like beautiful things? No. It is to teach sentient beings who are not easily taught. When they see the Buddha lands, solemn and pure, all three poisons—greed, anger, and ignorance—are naturally dispelled, and their bodies and minds become cool and refreshed.
What does “tame and subdue” mean? “Tame” means to bring into accord; “subdue” means to overcome. To tame and subdue obstinate sentient beings is to purify all the defilements of sentient beings burdened by habitual faults. Then they can return to their source and ultimately leave the sea of birth and death.
We are in this world, which is also the sea of suffering. Sometimes we feel that this is good and that is not; sometimes we like one thing and disagree with another. All of this is suffering—that is, revolving in delusion and drifting through samsara. Samsara here does not mean reincarnation after death, but the cycle of life. When you give rise to a wholesome thought, it is like being born in the heavenly realm. Hence the saying: Doing good is the greatest joy.
That is:
Do a good deed,
And your heart feels so joyful,
Light and buoyant, as if you were a celestial being.
If an evil thought arises, it is as if one has fallen into hell and must suffer the pangs of conscience, like undergoing punishment. In short, whatever deluded thoughts you give rise to set you in motion within the six realms, because these deluded thoughts are stored in the eighth consciousness, and afterward they give rise to deluded karma in the external world. If there are no deluded thoughts, then deluded karma will not arise either. Thus, all karma is created through delusion. Once you create karma, you must undergo its retribution, and you will never escape the cycle of birth and death in the six realms. So how can one leave the three realms? To avoid undergoing rebirth, there is only one way: practice diligently, cultivating precepts, concentration, and wisdom, and eliminating greed, anger, and delusion. Once the three poisons are completely eradicated, one can ultimately escape the three realms and the cycle of rebirth.
There is a liberation-gate called “Universally Entering the Realm of the Complete Virtues Cultivated by All Tathāgatas.”
Commentary: There is also a liberation called “Universally reaching all realms and fully possessing the virtues cultivated by the Thus Come One.” That is, it reaches every place where the Buddhas dwell. Because the virtues cultivated by the Buddhas are all perfect and complete, blessings are complete and wisdom is complete; therefore, blessings and wisdom are used to adorn the realm of virtues.
There is a liberation gate called “Establishing the Ocean of Great Vows for All Bodhisattva Grounds.”
Commentary: There is also a liberation gate called “Establishing the Ocean of Great Vows of All Bodhisattvas.” Only by cultivating all kinds of Bodhisattva practices can one accomplish the virtues of Bodhisattvas and thus have oceans of great vows. The virtues of Bodhisattvas are of six kinds:
1). Stages.
2). Power of vows.
3). Ten excellent practices.
4). Ten expedient means.
5). Ten suchnesses.
6). Realization of the Dharma realm.
There is a liberation gate called “Universally Manifesting Immeasurable Bodies as Numerous as the Dust Motes in the Dharma Realm.”
Commentary: There is also a gateway to liberation called “Manifesting innumerable bodies, as numerous as the dust particles throughout the Dharma Realm.” He manifests everywhere countless transformation bodies, as numerous as the dust particles in the Dharma Realm, appearing sometimes as a Buddha, sometimes as a Bodhisattva, sometimes as a Pratyekabuddha, and sometimes as a Śrāvaka. In short, he appears everywhere in response to beings’ capacities to expound the Dharma.
There is a liberation gate called “Commentary the inconceivable number of distinct names throughout all lands.”
Commentary: There is also a liberation-gate called “Commentary Different Names Throughout All Inconceivable Realms.” Every day, it expounds the inconceivable variety of names of Buddhas and Bodhisattvas throughout all lands.
There is a liberation gate called “In every particle of dust are manifested all the boundless realms of the bodhisattvas’ supernatural powers.”
Commentary: There is also a liberation called “The Spiritual-Penetration Realms of the Bodhisattvas Manifested in Every Particle of Dust.” There are as many worlds as particles of dust, with each particle of dust serving as a world. Within each world are boundless Bodhisattvas, each manifesting their own spiritual-penetration realm. Although the particles of dust are alike, the realms manifested by the Bodhisattvas are not alike. Thus, the countless particles of dust manifest countless Bodhisattvas, and the countless Bodhisattvas in turn manifest countless spiritual-penetration realms. This is an inconceivable liberation.
There is a liberation gate called “Manifesting, in a single thought, the events of the formation and destruction of kalpas throughout the three periods of time.”
Commentary: There is also a liberation door called “In a single thought-moment, manifesting the events of kalpas of formation and destruction in the three times.” In the shortest amount of time, the honored one can manifest the kalpas of the past, present, and future. This concerns the four intermediate kalpas of formation, abiding, destruction, and emptiness in the three times.
“Kalpa” is a Sanskrit word translated as “division of time,” meaning time distinguished into periods. For example, “innumerable kalpas” means an immeasurable span of time. The kalpas of the three times refer to the past, present, and future. There are two ways to calculate a kalpa:
1). Taking 139,600 years as one kalpa, 10,139,600 years as one small kalpa, twenty small kalpas as one intermediate kalpa, and four intermediate kalpas as one great kalpa.
2). Taking the human lifespan as the measure, it begins to decrease from 84,000 years. Every hundred years, it decreases by one year, and the height of the body also decreases by one tấc. This continues until the human lifespan is reduced to just ten years, at which point it stops. Then, every hundred years, it increases by one year, and the body also grows by one tấc, until the human lifespan reaches 84,000 years, at which point it stops. One such cycle of increase and decrease is a kalpa; eighty small kalpas make one great kalpa.
When a world comes into being, the period of formation lasts for twenty small kalpas; the period of abiding also lasts for twenty small kalpas, as do the periods of destruction and emptiness. Thus, one great kalpa has four phases: formation, abiding, destruction, and emptiness. The past has its own formation, abiding, destruction, and emptiness; the present has its own formation, abiding, destruction, and emptiness; and the future has its own formation, abiding, destruction, and emptiness.
Our bodies too undergo formation, abiding, decay, and emptiness, but this is not called formation, abiding, decay, and emptiness; it is called birth, abiding, change, and extinction. From birth until the age of twenty is formation; around the age of forty is abiding; around sixty is change; and around eighty is extinction. Change means transformation and decay; extinction means emptiness, with nothing left. This is the principle applied to a human lifespan of eighty years. In short, things undergo formation, abiding, decay, and emptiness, while the human body undergoes birth, abiding, change, and extinction—or birth, aging, sickness, and death. These are manifestations of impermanence. This realm appears within a single thought.
There is a liberation-gate called “Manifesting the ocean of all Bodhisattvas’ faculties, each entering its own realm.”
Commentary: There is another liberation called “Manifesting the Ocean of the Faculties of All Bodhisattvas and Entering Their Own Realms.” The faculties—the eyes, ears, nose, tongue, body, and mind—of Bodhisattvas function mutually. A Bodhisattva’s eye does not merely see; it can also hear, smell, taste, and know, possessing all five kinds of function. The ear is the same: in addition to hearing, it can also see, smell, taste, and know. The other four faculties are likewise; all function with the six faculties, and each faculty possesses the other five. Thus, the realm of a Bodhisattva is entered through its own faculties: each faculty enters the realm of each faculty, and each faculty has its own distinctions.
There is a liberation gate named “the ability to use the power of supernatural abilities to transform and manifest various bodies throughout the boundless Dharma realm.”
Commentary: There is also a liberation called “Using the power of spiritual penetrations to manifest all kinds of bodies throughout the boundless Dharma realms.” Bodhisattvas can use the power of spiritual penetrations to transform and manifest all kinds of bodies. Sometimes they manifest as Bodhisattvas; sometimes as devas, nāgas, and the other beings of the eight classes. In short, they manifest whatever body is needed to deliver those who can be delivered by it. This transformation into bodies pervades all the boundless Dharma realms in the ten directions.
There is a liberation gate called “The vast skillful means for entering omniscience through the gate that reveals the stages of all Bodhisattvas’ practice of the Dharma.”
Commentary: There is also a liberation teaching called “Revealing the Stages of the Dharma Practices of All Bodhisattvas and Entering the Vast Means of All-Wisdom.” It clearly explains the six perfections and myriad practices cultivated by all Bodhisattvas, in accordance with the stages of the Dharma practices: first giving, then upholding precepts, practicing patience, diligence, meditation, and wisdom. When their practice is perfected, they will attain all-wisdom—wisdom that encompasses the broadest, greatest, and immeasurable means.
At that time, Bodhisattva Mahāsattva Samantabhadra, through his own merits and virtues and further relying on the Tathāgata’s awe-inspiring spiritual power, surveyed all the oceans of assemblies, and then spoke these verses, saying:
Commentary: At that time, the great Bodhisattva Samantabhadra, through the merit and virtue of his own past practice throughout all the oceans of kalpas, life after life, and relying on the Tathagata’s great majestic spiritual power, universally surveyed the vast ocean-like assembly gathered in the Dharma assembly. Having finished surveying it, he then used verses to elaborate once more on the meaning of the prose passage above.
The vast lands adorned by Buddhas,
Equal in number to all motes of dust,
Are filled throughout with pure Buddha-disciples,
Who rain down the most wondrous, inconceivable Dharma.
Commentary: “The Buddha adorns the vast realms.” The Pure Dharma Body Vairocana Buddha adorns the vast Buddha realms.
“Equal to all the dust particles.” His realm is adorned with as many [ornaments] as there are dust particles filling all of empty space and pervading the Dharma realm.
“The whole of it is filled with pure Buddhists.” In every realm, there are Buddhists who practice pure conduct. With a pure body, they are not tainted by killing, stealing, or sexual misconduct. With a pure mouth, they do not lie, speak flowery words, curse, or sow discord. With a pure mind, they are free of greed, anger, and delusion. Great Bodhisattvas such as these fill all Buddha realms.
What is a Buddhist? A Buddhist is a disciple of the Buddha. Buddhists are divided into three kinds:
1. External disciples.
2. Nominal disciples.
3. True disciples.
Those outside the Buddha-Dharma: That is, ordinary people, disciples outside the Buddha-Dharma. Although they do not understand the Buddha-Dharma, they nevertheless have Buddha-nature. Therefore, the Buddha said:
“All sentient beings have Buddha-nature; All can become Buddhas.”
All that is required is to be a sentient being; whether one believes in the Buddha or not, everyone has the opportunity to become a Buddha in the future. Therefore, all sentient beings are children of the Buddha.
“Punyaputra”: Refers to those of the Two Vehicles, the Hearers and the Solitary Realizers, who are not born from the Buddha’s true and supreme Dharma. In worldly terms, a punyaputra is the child of a concubine, not the principal wife, and therefore has no right to inherit.
“True son”: Refers to a Bodhisattva, a true son of the Buddha, born from the Buddha’s mouth and transformed through the Buddha-Dharma, truly born from the supreme Dharma. What is being discussed here is a pure Buddha-son—that is, a true son, a genuine disciple of the Buddha.
“The most wondrous Dharma-rain, inconceivable”: The Buddha and his pure disciples, abiding in a pure realm, expound the most wondrous and inconceivable Dharma. Like rain falling, it enables all sentient beings to receive the benefits of the Dharma, which are most wondrous and inconceivable, and to nurture their roots of goodness.
Just as in this assembly one sees the Buddha seated,
So it is in every mote of dust.
The Buddha’s body neither comes nor goes;
All realms are clearly manifested.
“Just as those in this assembly see the Buddha seated.” Suppose you are in this Dharma assembly and see the Buddha seated on the lion throne, manifesting a body to expound the Dharma for sentient beings.
“It is so in all the dust.” In all the realms of dust particles, it is likewise so: the Buddha expounds the wondrous Dharma for sentient beings.
“The Buddha-body neither comes nor goes.” The Buddha-body is perfectly still in suchness, lucidly and ever luminous; neither coming nor going, neither going nor coming.
“All realms are clearly manifested.” Although the Buddha’s body neither comes nor goes, it appears clearly in all realms.
Revealing the practices cultivated by Bodhisattvas,
The countless expedient means for attaining the stages,
And explaining the inconceivable, true principles,
So that all Buddha-sons may enter the Dharma Realm.
Commentary: “Revealing the practices cultivated by Bodhisattvas.” It clearly reveals the Dharma methods practiced by all Bodhisattvas.
“Innumerable kinds of stages and expedient means.” The stages of the Bodhisattva, the Bodhisattva’s vow power, the practice of the ten superior pāramitā Dharma doors, and the ten expedient means are all infinite and boundless.
The ten skillful means are:
1. The means of giving.
2. The means of observing the precepts.
3. The means of patience.
4. The means of diligence.
5. The means of meditation.
6. The means of wisdom.
7. The means of great loving-kindness.
8. The means of great compassion.
9. The means of enlightenment.
10. The means of turning the nonretrogressing Wheel of Dharma.
“And the true principle is difficult to conceive.” Again, he speaks of the ten suchnesses and realizes the wondrous, inconceivable true principle.
The Ten Suchnesses are:
1. Such an appearance.
2. Such a nature.
3. Such an essence.
4. Such a power.
5. Such an activity.
6. Such a cause.
7. Such a condition.
8. Such an effect.
9. Such a retribution.
10. Such an ultimate coherence from beginning to end.
“Causing Buddhist disciples to enter the Dharma realm.” Or, causing all Buddhist disciples to enter the Dharma realm. His mind’s capacity fills the Dharma realm; his spiritual powers fill the Dharma realm; his teaching of the Dharma fills the Dharma realm—everything, absolutely everything, fills the Dharma realm.
Emanate Buddhas as numerous as particles of dust,
Universally respond to the wishes in the minds of all sentient beings,
Enter deeply the Dharma-realm’s gate of skillful means,
Vast and boundless, all are fully expounded.
Commentary: “Gives rise to transformation Buddhas as numerous as dust.” This Bodhisattva can manifest transformation Buddhas as numerous as dust particles.
“Responding to the wishes in the minds of all beings.” He manifests in accordance with all the wishes within the minds of sentient beings and teaches the Dharma according to their capacities.
“Enter deeply into the Dharma-realm gateway of expedient means.” He was able to enter the deepest Dharma gateway of expedient means in the Dharma realm, which is also the Dharma gateway of skillful means.
“Vast and boundless, all are expounded.” This Dharma-door is vast and boundless, and expounds and explains all wondrous dharmas.
The Tathagata’s epithets are equal to the worlds;
The lands of the ten directions are all pervaded;
No skillful means are ever in vain;
All beings are tamed and freed from defilement.
Commentary: “The names of the Tathagatas are as numerous as the worlds.” The names of the Buddhas are as numerous as all the dust particles in the world and cannot possibly be counted.
“The lands of the ten directions are all replete.” All the lands of the ten directions are filled with the Buddha’s name.
“All expedient means are not in vain.” The Buddha uses every expedient Dharma method to teach and guide all sentient beings, so that not a single sentient being is left to pass by in vain.
“Subduing sentient beings, all are freed from defilements.” Subdue all stubborn sentient beings, causing them to leave behind all defiled dharmas and give rise to pure minds. Defiled dharmas are all the things worldly people do. Pure dharmas are all the things done by those who have transcended the world. You should understand this point clearly and thoroughly: What are defiled dharmas? What are pure dharmas?
The Buddhas within every mote of dust
Manifest boundless, mighty spiritual powers;
All sit in the bodhimandas, expounding the Dharma,
As the Buddha did in his former bodhi practices.
Commentary: “The Buddha is in every speck of dust.” The Buddha is in every speck of dust in all the worlds.
“Manifesting boundless supernatural powers.” Manifesting great supernatural powers without limit.
“They all sit in the bodhimanda and expound the Dharma.” The Buddha sits at the bodhimanda within every dust mote in the lands, expounding the wondrous, unsurpassed Dharma.
“Like the bodhi practice of the Buddhas of old.” Just as the Buddha cultivated the bodhi practice in the past, he reveals it to sentient beings, causing them to bring forth the aspiration for bodhi.
The vast kalpas of the three times,
The Buddhas manifest in every moment;
All those events of arising and passing away
Inconceivable wisdom comprehends them all.
Commentary: “The three times and all the great kalpas.” The time span of the three times and all the great kalpas is vast; the three times already encompass a very long period, and the great kalpas are even longer.
“In every thought, the Buddha manifests.” The Buddha manifests this realm in each and every thought.
“All those matters of formation and destruction.” Within the three periods of time are the four intermediate kalpas of formation, abiding, destruction, and emptiness. How does the kalpa of formation come about? How does the kalpa of abiding abide? How does the kalpa of destruction come to an end? How is the kalpa of emptiness empty? The Buddha explained all of this very clearly.
“Inconceivable wisdom leaves nothing uncomprehended.” The Buddha possesses wondrous, inconceivable wisdom; there is nothing in this realm that it does not understand thoroughly.
The assembly of Buddha’s disciples is vast without limit
They wish together to fathom the realms of the Buddhas
The Dharma gates of all Buddhas have no bounds
To know them all completely is exceedingly difficult
Commentary: “The assembly of Buddhist disciples is boundless.” The great Bodhisattvas, those of the Two Vehicles, and ordinary beings—all these Buddhist disciples—are present in the Dharma assembly in such great numbers that no one knows how many there are; they cannot be counted.
“They wish to fathom the Buddha-grounds together.” All of them wish to understand clearly: what, ultimately, are the realms of the Buddha-grounds like? “The Dharma gates of the Buddhas are without bounds.” Yet the realms of the Buddhas and their Dharma gates are immeasurable and boundless, impossible to fathom.
“It is very difficult to understand any of it clearly.” To try to fathom the Buddha’s realm or understand the Buddha’s Dharma teachings is truly not easy.
The Buddha is like empty space, free from discrimination
Equal to the true Dharma-realm, relying on nothing
Manifesting transformations everywhere, reaching all without exception
All sit in the place of enlightenment and attain perfect awakening
Commentary: “The Buddha is like space, without distinction.” The Buddha’s Dharmakaya pervades everywhere. It has no location, yet there is nowhere it is absent, just like space. Can one say it exists? One looks, yet cannot see it. Can one say it does not exist? It nevertheless fills all of space. For example, space: say it does not exist, and it still exists; say it exists, and it is empty. The Buddha’s Dharmakaya is likewise, without distinction from space.
“The one true Dharma realm has no place to rely on.” The equal, one true Dharma realm is inherently without a place to rely on, yet it is the support of all things.
“Manifestations are everywhere—there is nowhere they are not.” The Buddha’s Dharma body manifests in every land, throughout the entire Dharma realm; there is no place where a Buddha’s emanation body is absent.
“All sit in the place of enlightenment and attain perfect awakening.” The Buddha’s Dharma Body pervades all lands, sitting beneath the Bodhi tree in each one and attaining perfect awakening.
The Buddha widely proclaims with wondrous sound;
All the stages are clearly understood;
Manifesting universally before each and every sentient being;
All are in accord with the Tathāgata’s equal Dharma;
Commentary: “The Buddha proclaims widely with wondrous sound.” The Buddha uses the wondrous Dharma-voice to proclaim the Buddhadharma far and wide, causing the Buddhadharma to spread everywhere and enabling all sentient beings to clearly understand its true meaning.
“All the grounds are clearly seen.” From the First Ground to Equal Enlightenment, the great bodhisattvas of the Dharma body thoroughly understand the true Dharma they cultivate and all the grounds.
“Manifesting before each and every sentient being.” Appearing everywhere before all sentient beings and teaching them the Dharma.
“Equal to the Tathagata, the Dharma is impartial.” Since the wondrous Dharma of equality is spoken to sentient beings, there is likewise no discriminating Dharma. Thus it is said:
“Mind, Buddha, and sentient beings. The three are no different.”
Enable sentient beings to know their own nature; they need only practice to become Buddhas.
Furthermore, the Bodhisattva Mahāsattva Pure Virtue Wondrous Light attained the liberation-gate of universally visiting the adorned bodhimandas of Bodhisattva assemblies throughout the ten directions.
Commentary: Continuing the discussion of the scripture passage above. The great Bodhisattva Pure Virtue, Wondrous Light is a great Bodhisattva among the Bodhisattvas—that is, a great Dharma-body being. He attained the realm of going throughout the Dharma realms of the ten directions and adorning the bodhimandas of Dharma assemblies attended by gatherings of Bodhisattvas. He entered this gateway to liberation.
Bodhisattva Mahāsattva Universal Virtue Supreme Victory Lamp Light Illuminator attained the liberation gate of teaching and bringing to maturity the inconceivable realm of sentient beings by manifesting, in a single thought, the inexhaustible gates to perfect enlightenment.
Commentary: The Great Bodhisattva Universal Virtue, Supreme Victory Lamp-Light Illumination, attained this realm. In a single thought-moment, he manifested the boundless Dharma-gates of Buddhas attaining perfect enlightenment, and further taught and ripened sentient beings, bringing them all to maturity in the fruit of Buddhahood. This is an inconceivable state within the realm of sentient beings, and he entered this liberation-gate.
Universal Radiance Lion Banner Bodhisattva Mahāsattva attained the liberation gate of cultivating the adornment of Bodhisattva merit and virtue, which gives rise to all Buddha lands.
Commentary: The great Bodhisattva Universal Light Lion Banner attained the realm and cultivated the blessings and virtues of a Bodhisattva—that is, practiced the six perfections and myriad deeds, performing all kinds of wholesome acts to adorn and manifest all Buddha lands. He entered this liberation-gate.
The Bodhisattva Mahāsattva Universal Jewel-Flame Wondrous Light attained the liberation-gate of observing the realm of the Buddha’s miraculous powers without confusion.
Commentary: The great Bodhisattva Universal Jewel Flame of Wondrous Light attained the state of contemplating the realm of the Buddha’s miraculous spiritual powers and wondrous functions without becoming deluded, and entered this liberation-gate.
The Bodhisattva Mahāsattva Banner of the Ocean of Merits of Universal Sound attained the liberation gate of manifesting the adornments of all Buddha-lands within the bodhimaṇḍa of a single assembly.
Commentary: The great Bodhisattva Universal Sound Merit Ocean Banner attained this realm. Amid a great Dharma assembly, he manifested all the adorned Buddha lands and all the adorned places of enlightenment, and entered this gateway of liberation.
The Bodhisattva Mahāsattva Universal Wisdom Illuminating the Realm of the Tathāgata attained the liberation-gate of following the Tathāgata’s contemplation of the profoundly deep and vast treasury of the Dharma realm.
Commentary: The great Bodhisattva Universal Wisdom Light Illuminating the Tathagata Realm attained this state: His radiance illumines the Buddha realms. Following the Buddha, He contemplates the vast, profound, unsurpassed treasury of the Dharma realm, understands its principles, and enters this gateway to liberation.
The Bodhisattva Mahāsattva Universally Enlightening, Delightful Voice attained the liberation gate of the treasury of drawing near to, serving, and making offerings to all Buddhas.
Commentary: The great Bodhisattva Universal Awakening, Pleasing Voice, attained the state of awakening all beings everywhere, drawing near to the Buddhas, attending upon the Buddhas, and making offerings to the Buddhas—in other words, constantly serving in the Buddhas’ presence. He entered this gate of liberation.
The Bodhisattva Mahāsattva Universal Pure, Infinite Merit and Majestic Light attained the liberation gate of vast empowerment in all world-transcending miraculous transformations.
Commentary: The great Bodhisattva Universal Purity, Infinite Blessings, Majestic Light attained this state and, through vast miraculous transformations, empowered all sentient beings, causing them to bring forth the bodhi mind. He entered this liberation gate.
Universal Jewel-Crest Flower Banner Bodhisattva-Mahāsattva attained the liberation-gate of the Bodhisattva’s boundless practices arising from universally entering the practices of all worlds.
Commentary: The Great Bodhisattva Universal Jewel-Crest Flower Banner attained this realm, entered all the gates of conduct practiced throughout the world, and thereby gave rise to the boundless gates of conduct cultivated by Bodhisattvas. He entered this liberation.
Bodhisattva Mahāsattva Universal Appearance Supreme Light attained the liberation gate of being able to manifest the realms of all Buddhas within the signless Dharma realm.
Commentary: The great Bodhisattva Universal Marks, Most Victorious Light, having attained this state, manifests the realms of all the Buddhas within the signless Dharma realm. The signless has no forms that can be seen, yet forms appear within the signless. This is the wondrous functioning of spiritual powers, and he has entered this liberation gate.
At that time, the Bodhisattva Mahāsattva Pure Virtue Wondrous Light, relying on the Buddha’s power, having universally contemplated all the oceans of Bodhisattva liberation gates, then spoke these verses, saying:
Commentary: At that time, after the great Bodhisattva Universal Appearance Supreme Victorious Light had finished describing the liberation-gate he had attained, the great Bodhisattva Pure Virtue Wondrous Light, relying on the Buddha’s great majestic virtue and spiritual power, surveyed the ocean of liberation-gates of all the Bodhisattvas and then expressed this principle in verse.
All the lands in the ten directions
Are adorned and purified in a single instant;
With wondrous sounds, the Dharma Wheel is turned,
Pervading all the worlds, unequalled by anything.
Commentary: “All the lands of the ten directions.” The ten directions are above, below, the four cardinal directions, and the four intermediate directions, making ten in all. In all the Buddha lands throughout the ten directions, a Buddha is present in each land, expounding the wondrous Dharma.
“Within a single instant, all is solemn and pure.” In a very brief time, the lands of the Buddhas in the ten directions are all solemnly adorned; not a speck of dust is defiled, and myriad thoughts do not arise.
“Using wondrous sounds to turn the Dharma wheel.” The Buddha uses inconceivable, wondrous sounds to turn the great Dharma wheel and teach the Dharma to sentient beings.
“Nothing throughout all the worlds can compare.” Throughout all the worlds and Buddha-lands in the ten directions, there is no sound as wondrous as the Buddha’s voice, nor any principle as perfect and complete as the principle taught by the Buddha.
The Tathagata’s realm is boundless,
In a single thought, the Dharma realm is wholly pervaded.
In every mote of dust, a bodhimanda is established;
All realize Bodhi and manifest miraculous transformations.
Commentary: “The realm of the Tathagata is boundless.” The Buddha’s realm has no bounds; there is no way to know it.
“One thought fills the entire Dharma realm.” In the span of a single thought, the Dharma realms of the ten directions fill every mote of dust.
“Establish a bodhimanda in every speck of dust.” In the Buddha’s realm, a bodhimanda can be established within every speck of dust, the Wheel of Dharma turned, and sentient beings taught and transformed.
“May all attain bodhi and manifest supernatural transformations.” It enables all sentient beings to attain bodhi and also to possess the wondrous powers of supernatural transformation.
In ages past, the World-Honored One cultivated all practices;
Through hundreds of thousands of immeasurable kalpas,
All Buddha-lands were adorned,
He appeared unobstructed, like space;
Commentary: “In the past, the World-Honored One practiced the various practices.” In the past, the World-Honored One practiced every mode of practice; that is, however many modes of practice there were, the Buddha practiced them all, leaving none out.
“Through hundreds of thousands of immeasurable kalpas.” The Buddha passed through hundreds of thousands of immeasurable great kalpas, cultivating the six perfections and myriad practices to completion.
“All Buddha-lands are adorned.” Because there are immeasurable merits, all Buddha-lands are adorned and purified.
“Appearing unobstructed, like space.” The Buddha’s Dharma body is unobstructed, like space; wherever it wishes to go, it manifests a body in that realm.
The Buddha’s spiritual powers are immeasurable
They fill all boundless kalpas
Suppose one passes through immeasurable kalpas
Moment by moment, observing without weariness
Commentary: “The Buddha’s supernatural powers are immeasurable.” The Buddha’s Dharma body pervades all Dharma realms, and the Buddha’s supernatural powers are likewise immeasurable. No one can know them; no one can fathom them.
“Abundantly limitless throughout all kalpas.” The Buddha’s supernatural powers are boundlessly abundant for many great kalpas.
“Suppose it lasts for countless kalpas.” Suppose it lasts for immeasurably many boundless great kalpas, a long period of time.
“Moment by moment, contemplate without weariness or boredom.” In every thought, one contemplates the Buddha’s supernatural powers and transformations, never becoming weary or bored.
You should contemplate the Buddha’s realm of spiritual powers
The lands of the ten directions are all solemn and pure
Everything within them appears here before you;
Moment by moment, they differ in countless ways
Commentary: “Contemplate the Buddha’s realm of supernatural powers.” You should contemplate the Buddha’s wondrous realm of supernatural powers, which is inconceivable.
“The lands in the ten directions are all adorned and pure.” The Buddha’s spiritual powers adorn and purify all the Buddha-lands in the ten directions.
“They are all present there.” The Buddha can manifest in all realms, appearing before each sentient being to expound the wondrous Dharma.
“Each thought-moment differs in countless ways.” In each thought-moment, different kinds appear; there are countless, boundless species.
Contemplate the Buddha for hundreds of thousands of immeasurable kalpas,
One cannot attain even a fraction of a single hair,
The Tathagata’s unobstructed means,
This light shines everywhere across inconceivable lands,
Commentary: “Contemplate the Buddhas for hundreds of thousands of immeasurable kalpas.” Contemplate all the Buddhas throughout the long span of hundreds of thousands of immeasurable kalpas, never resting.
“Not even all the hairs on the Buddha’s body.” Even a single hair, or the space of a hair, cannot be fully contemplated.
“The Tathagata’s unobstructed skillful means.” The Buddha has Dharma methods of skillful means that are mutually unobstructed, to teach and transform sentient beings.
“This light shines everywhere, beyond fathoming.” The Buddha’s prajñā radiance, throughout hundreds of thousands of immeasurable kalpas, has illuminated all the inconceivable Buddha realms.
The Tathāgata in past kalpas was in the world
Serving the boundless ocean of Buddhas
Therefore all come like flowing rivers
All to make offerings to the World-Honored One
Commentary: “In a past life, the Tathagata was in the world.” In ancient times, when the Buddha was in the world, he cultivated and upheld all the Buddha’s teachings and all Dharma methods.
“Serving the boundless ocean of Buddhas.” The Dharma practice of the Buddha is to make offerings to all Buddhas and pay reverence to all Buddhas. Because offerings are made to Buddhas as numerous as the ocean, it is called the ocean of Buddhas.
“So everything is like flowing water.” Therefore, all Bodhisattvas, Arhats, and sentient beings are like a hundred rivers, all flowing into the great sea.
“They all came to make offerings to the World-Honored One.” The World-Honored One is the Buddha; everyone came together to make offerings to the Buddha, attend upon the Buddha, and pay homage to the Buddha.
The Tathāgata appears throughout the ten directions
In every particle of dust are immeasurable worlds
The realms within them are all immeasurable
All abide for boundless, endless kalpas
Commentary: “The Tathāgata appears throughout the ten directions.” The Buddha constantly appears throughout the ten directions, going to Buddha-lands to teach the Dharma.
“In each particle of dust are immeasurable realms.” The Buddha appears in every realm within each particle of dust, turning the great Dharma wheel there.
“The realms within it are all immeasurable.” The realms within it are all different, immeasurable and boundless.
“They all abide for boundless, endless kalpas.” The Buddha’s spiritual powers and transformations are all boundless and endless, cultivated through practice over boundless, endless kalpas.
The Buddha, through countless kalpas, for sentient beings,
Cultivated the boundless ocean of great compassion,
Followed all sentient beings into birth and death,
Universally transformed the assemblies, making them pure.
Commentary: “The Buddha in a past life, for the sake of sentient beings.” In ancient times, when the Buddha was still a sentient being, he had a great heart of compassion.
“Cultivating the boundless ocean of great compassion.” At that time, the Buddha practiced the Dharma gate of the mind of great compassion. Seeing sentient beings endure suffering, he gave rise to great compassion, felt pity for them, and vowed to rescue them from suffering and bring them happiness. Through accumulating and practicing this Dharma gate over a long time, it gradually became an ocean; hence it is called the ocean of great compassion.
“Follow sentient beings into birth and death.” To teach and transform sentient beings, the Buddha vowed to give himself up for them, and therefore constantly follows sentient beings into the sea of birth and death.
“Transforming all assemblies, causing them to become pure.” The Buddha transforms all sentient beings, causing them to attain their inherently pure essence.
The Buddha dwells in the treasury of the Dharma realm of true suchness
Formless and shapeless, free from all defilements
Sentient beings behold all kinds of bodies
All sufferings and calamities are brought to an end.
Commentary: “The Buddha abides in the treasury of the Dharma realm of suchness.” The Buddha dwells in the treasury of the Dharma realm of suchness. Suchness means true reality, free from delusion, eternally abiding and unchanging. The Dharma realm is the fundamental essence of the bodies and minds of all sentient beings.
“Without marks or form, free from defilement.” The Buddha dwells in the treasury of the Dharma realm of true suchness, without form or marks. Why is it without marks or form? Because it is free from all marks and forms, and also free from all defiled and impure dharmas. Thus one attains the bliss of Nirvana, which is also the bliss of the equal self-nature of true suchness.
“Sentient beings behold all kinds of bodies.” Sentient beings behold all kinds of Buddha bodies: the pure Dharma body, the perfected Reward Body, a thousand hundred million Transformation Bodies, and so on, up to the Ten Bodies, etc.
“All suffering is extinguished.” When sentient beings behold all kinds of Buddha bodies, all suffering is extinguished without remainder.
Furthermore, the Great Bodhisattva Mahāsattva Sea-Moonlight Great Radiance attained the liberation-gate of skillful means for bringing forth the Bodhisattvas’ various stages and perfections, teaching and transforming sentient beings, and adorning and purifying all Buddha lands.
Commentary: Continuing to explain the meaning of the sutra text. The great Bodhisattva Ocean Moonlight Great Radiance attained this realm and manifested the Bodhisattva stages, from the First Ground up to Equal Enlightenment. He was also able to give rise to all the pāramitās, from the pāramitā of giving to the pāramitā of prajñā. Pāramitā is a Sanskrit word translated as “reaching the other shore.” Using these methods to teach and transform sentient beings, and the expedient Dharma-gate that adorns and purifies all Buddha lands, he entered this liberation gate.
The Bodhisattva Mahāsattva Cloud-Sound Ocean-Light Stainless Treasury attained the liberation gate of universally entering, in every moment, the various distinct places of the Dharma realm.
Commentary: The great Bodhisattva Cloud-Sound Ocean-Light Stainless Treasury attained this state. In every thought, he enters everywhere throughout all the Dharma realms, in all kinds of different places and all kinds of different bodhimandas, and enters this gate of liberation.
The Bodhisattva Mahāsattva Wisdom-Born Jewel Topknot attained the liberation-gate of manifesting pure, great merit before all sentient beings throughout inconceivable kalpas.
Commentary: The great Bodhisattva Wisdom-Born Jeweled Crest attained a realm in which, for a long time, the mind was inconceivable and beyond discussion. Manifesting before all beings great, pure merit, free of greed, hatred, and delusion, he entered this gateway of liberation.
The Mahāsattva Bodhisattva Merit Sovereign of Self-Mastery, Pure Light, attained the liberation gateway of universally seeing the various adornments that appear when all Bodhisattvas in the ten directions first arrive at the enlightenment site.
Commentary: The great Bodhisattva Merit Sovereign King Pure Light attained the realm of universally seeing all kinds of adornments and inconceivable realms of all Bodhisattvas throughout the three periods of time and the ten directions. When he first came to the Buddha’s place of enlightenment, he entered this liberation.
The Bodhisattva-Mahasattva Good Valiant Lotus Crest attained the liberation gate of universally revealing all the Buddha-Dharmas in accordance with the ocean of the faculties and understanding of all sentient beings.
Commentary: The great Bodhisattva Well-Vigorous Lotus attained a realm in which he accorded with the faculties and understanding of beings and fully comprehended the meaning of all beings, which is as vast as the ocean. Therefore, it is called the ocean of faculties and understanding. If only a little Dharma were revealed, beings could never be satisfied; therefore, he universally revealed all Dharmas and entered this liberation.
The word “all” in the phrase “all sentient beings” refers to many, yet it can also refer to one. The meaning of “many” is that all sentient beings—their innate capacities and their understanding—are as vast as the ocean. The meaning of “one” is that this sentient being has keen rather than dull faculties, and a very broad understanding of the principles of the Way. These are the two meanings, so we should pay attention to this point. Why can this word “all” refer to one? Because it inherently refers to many, it can be said to mean many, and it can also be said to mean one. The sutra says: “Many are one,
One is many,
One and many are not two.”
Because the many arise from the one, and the one is a part within the many, the one is therefore the many, and the many is the one. This is the realm of the Avatamsaka Sutra; what matters is breaking the attachment to persons (attachment to people). Therefore, when explaining sutras, as long as one is perfectly integrated and unobstructed, they can all be explained. Thus, the word “various” is said to be the word “one.”
The Bodhisattva Mahāsattva Universal Wisdom Cloud Sun Banner attained the liberation gate of realizing the Tathāgata’s wisdom, which abides eternally for immeasurable kalpas.
Commentary: The great Bodhisattva Universal Wisdom Cloud Sun Banner attained this realm and perfected the Buddha’s wisdom. To practice the Bodhisattva path, he abided forever throughout immeasurable kalpas and entered this gate of liberation.
The Bodhisattva Mahāsattva Great Vigor Vajra Navel attained the liberation gate of the power to universally enter all boundless Dharma seals.
Commentary: The great Bodhisattva Great Vigor Vajra Navel attained the state of entering into all the powers of the Dharma seal, which is also entering into the true aspect of all dharmas. Each dharma perfectly interpenetrates every other dharma, and each mind mutually seals every other mind. Dharma and mind perfectly interpenetrate and mutually seal one another; he entered this liberation-gate.
Incense-Flame Light Banner Bodhisattva Mahāsattva attained the liberation-gate of revealing the entire course of all Buddhas, from their first cultivating the Bodhisattva practices through to the attainment of the wisdom aggregate.
Commentary: The great Bodhisattva Fragrant Flame Light Banner attained a state in which he manifested all the Buddhas of the present as they began to cultivate the Bodhisattva practices. From the time they set out on the Bodhisattva path until they attained the wisdom of a Buddha, a very long time had to pass before they reached Buddhahood. Thus, it is said: “For three asamkhyeya kalpas, cultivating merit and wisdom;
For a hundred kalpas, cultivating the auspicious marks.” He entered this gate of liberation.
The Bodhisattva Mahāsattva Great Radiant Virtue, Profound and Wondrous Sound attained the liberation gate of abiding in Vairocana’s ocean of all great vows.
Commentary: The great Bodhisattva Great Radiant Virtue, Deep and Sublime Sound attained this realm and dwelt within the ocean of the great vows of Vairocana Buddha. This means that he also practiced all the great vows and powers that Vairocana Buddha had put forth. Vairocana Buddha is the Dharma body of Shakyamuni Buddha; Locana Buddha is the reward body of Shakyamuni Buddha. He entered this liberation gate.
The Bodhisattva Mahāsattva Great Blessing Light Wisdom Arising attained the liberation gate of manifesting the Tathāgata’s profound realm pervading the Dharma Realm.
Commentary: The great Bodhisattva Great Blessing Light Wisdom Birth attained this realm, manifesting Buddha bodies that pervade the Dharma realm. This profound realm is not easy to understand clearly; it is the Buddha’s great treasury of radiant light. He attained this gate of liberation.
At that time, the Great Bodhisattva Mahāsattva Ocean-Moonlight Radiance, through the Buddha’s mighty power, having universally contemplated the ocean of adornments of all the bodhisattva assemblies, then spoke these verses, saying:
Commentary: At that time, the great Bodhisattva Ocean Moonlight Great Radiance, relying on the Buddha’s great awesome spiritual power, surveyed the entire great assembly of Bodhisattvas and the adornments of the Dharma assembly and bodhimanda, which were as numerous as the ocean, hence called an ocean of adornments. Having surveyed these causes and conditions, he immediately used verses to restate the meaning of the prose passage above.
All the pāramitās and all the stages,
Vast and inconceivable, are fully perfected;
Countless sentient beings are all subdued;
All Buddha lands are adorned and pure.
Commentary: “The pāramitās and the grounds.” By practicing the six pāramitās and the myriad practices, one can reach the other shore and realize the fruit of the Ten Grounds. The Ten Grounds are stages of the Bodhisattva. By eliminating a portion of ignorance and delusion, one realizes a portion of the Dharma Body and advances to the next stage.
“Vast and inconceivable, all are complete.” Although the pāramitās and the stages are all vast, inconceivable realms, they are now all complete.
“Countless sentient beings are all subdued.” All sentient beings are tamed: stubborn beings become gentle; beings with greedy minds are no longer greedy, and beings with deluded minds are no longer deluded.
“All Buddha lands are majestic and pure.” All Buddha lands are adorned and pure.
Like the Buddha teaching and transforming the realm of sentient beings
The lands of the ten directions are all filled
Within a single thought, turning the Dharma wheel
Universally responding to all sentient beings, leaving none unchanged
Commentary: “Just as the Buddha teaches and transforms the realms of sentient beings.” Like the Buddha, in order to teach and transform sentient beings, [one] enters all the realms of sentient beings.
“The lands in the ten directions are all filled.” All the lands in the ten directions are filled with the Dharma by which the Buddha teaches and transforms beings.
“In a single thought, turn the Dharma wheel.” Within a single thought, turn the wheel of the Dharma.
“Responds everywhere to all beings.” It responds to all sentient beings; there is not a single sentient being who does not hear the true Dharma.
Throughout immeasurable, vast kalpas, the Buddha
manifests before all sentient beings.
As in the past, he diligently cultivated far and wide,
showing the pure realms of his practice.
Commentary: “The Buddha in the vast, immeasurable kalpas.” What did the Buddha do in the vast, immeasurable and boundless kalpas of the distant past? “Manifest everywhere before all sentient beings.” How does one manifest before all sentient beings and teach them to practice and study the Buddhadharma? “As the Buddha of old practiced extensively.” Just as the Buddha of old extensively cultivated the six perfections, the myriad practices, and all the Dharma, eradicating habitual tendencies and faults.
“Pointing out the pure place of practice.” Pointing out to all sentient beings the pure place where the Buddha practices.
I behold all ten directions, with none left out,
I also see the Buddhas manifest their supernatural powers,
All sit at the place of enlightenment and attain perfect awakening,
The assembled multitudes hear the Dharma and surround them together
Commentary: “I see all ten directions, with nothing left unseen.” I see all the Buddhas in the ten directions; there is no place where I do not see them. That is why it is said that nothing is left unseen.
“They also saw the Buddhas manifest supernatural powers.” They also saw the Buddhas manifest supernatural powers, transforming in myriad ways, inconceivable.
“All sit at the site of enlightenment and attain perfect awakening.” All the Buddhas are sitting at the site of enlightenment and attaining perfect awakening.
“The assembly listening to the Dharma gathered all around.” All the Bodhisattvas in the assembly, as well as the Śrāvakas, Pratyekabuddhas, devas, nāgas and the eight classes of beings, humans and non-humans, and so on, having heard the Dharma, all gathered around the Buddhas and made offerings to them.
The Buddha’s Dharma body is vast, great, and radiant;
It can manifest in the world through skillful means;
It universally accords with what sentient beings delight in;
It accords with each one’s faculties and rains down the Dharma.
Commentary: “The Buddha’s Dharma Body is vast and radiant.” The Buddha possesses Prajñā wisdom and can manifest vast light; this is a realm brought about by the Buddha’s Dharma Body.
“He constantly uses skillful means to appear in the world.” The Buddha’s radiance is vast and boundless, and the Buddha’s Dharma body has neither marks nor form. Yet the Buddha uses the Dharma gate of skillful means to appear in the world, manifesting form from the formless.
“Universally adapting to what sentient beings delight in.” It accords with all the faculties of sentient beings and with the preferences in their minds.
“According to their inherent capacities, he rains down the Dharma.” The Buddha’s Dharma rain has wondrous, boundless efficacy. Sentient beings are like flowers, grasses, and trees. Those with great capacities and great wisdom are nourished by abundant Dharma rain; those with small capacities and little wisdom are nourished by less. Sentient beings’ capacities fall into two kinds: sharp faculties, meaning those who are intelligent, and dull faculties, meaning those who are foolish. Those with wisdom are like large trees and receive many benefits; those without wisdom are like small trees and receive few benefits. Each receives the Dharma rain according to their capacity.
The body of suchness, equality, and signlessness
The radiant, pure Dharma Body, free from defilement
The immeasurable body of wisdom, quiescent and still
Universally responding throughout the ten directions to expound the Dharma.
Commentary: “True suchness is equal; the body is formless.” The Buddha is the most equal, so it is said that true suchness is equal. True suchness is also called the true aspect, and also the one true Dharma realm. This is the essence of the Buddha’s Dharma body, which is also formless and without appearance. This wondrous nature of true suchness neither increases among the sages nor diminishes in ordinary beings. It does not differ whether one has fallen into the three evil paths or has become a Buddha. This is “true suchness is equal; the body is formless.” “Free of defilements, the pure luminous Dharmakaya.” To be free of defilements is to be free from all afflictive and cognitive obscurations. When one is free from all the afflictions of ignorance, the luminous wisdom of the pure Dharmakaya will manifest.
“Wisdom, quiescence, and immeasurable bodies.” Wisdom comprises the complete wisdom of prajna and the wisdom of knowing all aspects. Quiescence means being serenely still and unmoving, yet responding to conditions and communicating freely. Quiescent and unmoving is the Buddha’s perfect reward body; responding to conditions and communicating freely is the Buddha’s billion transformation bodies. Hence it is said, “immeasurable bodies.”
Not only does the Buddha have transformation bodies; we too have transformation bodies. For example, a teacher teaches students the principles he has understood. Once the students understand them and put them into practice, they become the teacher’s transformation bodies. The students then continue to pass on the teaching, class after class. This is transformation without end—is that not a billion transformation bodies? When lecturing on sutras and expounding the Dharma, you must make the Buddhadharma come alive. Do not preach by rigidly following dead doctrines; that would be meaningless. Therefore, when lecturing on sutras, do not make them so profound that listeners cannot understand, nor so shallow that they become bored. Begin in plain language, go into depth, and then return to the simple, so that listeners may feel joy and gain benefit.
“Manifesting everywhere throughout the ten directions to teach the Dharma.” Why manifest thousands upon hundreds of millions of emanation bodies? Because they must respond throughout the ten directions to the capacities of all sentient beings and expound the wondrous Dharma.
The Dharma King’s powers are all pure;
Wisdom is like space, without bounds;
All to reveal and expound without concealment;
So that all sentient beings may awaken and enter together.
Commentary: “The Buddha’s powers are all pure.” The Dharma King is a sage who has cultivated to the ultimate level; he is also a Buddha. The ten powers cultivated by the Buddha are all pure and perfect.
“Wisdom is like space, without boundaries.” The Buddha’s wisdom is like space, without boundaries. Yet, although it has no boundaries, one still knows that space exists.
“Everything is revealed without holding anything back.” The Buddha’s Dharma is spoken entirely to reveal the truth to all sentient beings; it is all spoken completely, with nothing left unsaid or kept back.
“So that all sentient beings may awaken and enter together.” May all sentient beings awaken to and enter the unsurpassed path of enlightenment, and together attain Buddhahood.
As the Buddha in ages past cultivated and upheld,
Until attaining all-knowledge,
Now radiating light throughout the Dharma Realm,
All is clearly manifested therein,
Commentary: “As the Buddha practiced in ages past.” Like the Buddha of old, one must practice the six perfections and myriad virtuous deeds over many lifetimes and kalpas before completely eradicating ignorance, habitual tendencies, and afflictions, namely: “For three incalculable kalpas, cultivate merit and wisdom;
for a hundred kalpas, sow the seeds of the auspicious marks.” “Until attaining omniscience.” The Buddha practiced for such a long time before becoming a Buddha.
“Causing light to shine throughout the Dharma realm.” At present, the Buddha emits great radiance, illuminating the Dharma realms in the ten directions.
“Everything within it appears clearly.” Great radiance shines throughout the Dharma realm, revealing everything with perfect clarity; there is nothing that cannot be seen.
The Buddha manifests supernatural powers through his Original Vow;
Throughout the ten directions, there is nowhere not illuminated;
As the Buddha cultivated and practiced in ages past,
Within the net of light, all expound;
Commentary: “The Buddha manifests spiritual powers through his former vows.” Why does the Buddha have to manifest spiritual powers? Because the Buddha originally possesses the power of vows and wishes to manifest spiritual powers in order to teach and transform sentient beings.
“All ten directions—what is there that is not illuminated?” Throughout the entire Dharma realm in all ten directions, there is nowhere that is not illuminated by the Buddha’s Prajñā light.
“As the Buddha practiced in former times.” Just as in former times the Buddha cultivated the various modes of practice.
“Within the net of radiant light, all are expounded.” Within the Buddha’s great net of radiant light, all the doors of practice that the Buddha cultivated in the past are expounded, enabling sentient beings to practice in accordance with the Dharma.
The realms in the ten directions are without end,
Incomparable and boundless, each distinct,
The Buddha’s unobstructed power emits great light,
All lands are clearly revealed,
Commentary: “The realms of the ten directions are inexhaustible.” The realms of the lands in the ten directions are inexhaustible, and the Buddha’s miraculous powers and transformations are likewise inexhaustible.
“Peerless and boundless, all are distinct.” No one has wondrous spiritual powers and abilities equal to the Buddha’s; these wondrous powers and abilities have no limits, while the realms in the ten directions contain all kinds of differences.
“The Buddha’s unhindered power emits a great light.” The Buddha has unobstructed power and emits a kind of great radiance.
“All the realms are clearly manifested.” All the lands of the ten directions are manifested within the Buddha’s great treasury of luminous light.
The brief explanation of the liberation gates and verses of the twenty-one great Bodhisattvas is now complete. Below, the following sutra text will be explained.
At that time, from the Tathagata’s lion throne, the various jewels, the fragrance, the wheel platforms, the steps and terraces, and all the doors and windows—in short, from each of all these adornments—there emerged Bodhisattva-Mahāsattvas numbering as many as the dust motes in Buddha-lands,
Commentary: After the twenty-one great Bodhisattvas had finished describing their Dharma-doors of liberation, the Buddha, seated upon the lion throne, again expounded the Dharma for all sentient beings. Beside the lion throne were many precious mani gems, beautiful and wondrous lotuses, Dharma wheels, platforms, steps, and all kinds of entrances and exits adorning the place of enlightenment. There were also many delicate ornaments, such as incense burners, candles, flower vases, and so on. Within these ornaments there appeared other Buddha lands, with countless great Bodhisattvas, as numerous as particles of dust; they too were Dharma-body Great Beings. Here, ten great Bodhisattvas are presented as representatives, serving as leaders among the assembly of great Bodhisattvas.
The Buddha’s seat is called the lion throne. The Dharma spoken by the Buddha is called the lion’s roar. Why is it called a lion? Because the lion is king of the beasts, and when it roars, all the other beasts are frightened. In the Song of Enlightenment by Venerable Yongjia, it says:
“The lion roars, preaching fearlessly;
All the beasts who hear it are terrified;
The perfumed elephants flee, their mighty stride undone;
Heavenly dragons listen in silence, filled with joy.”
This means that when a lion roars, it feels no fear at all. Every kind of beast that hears its roar is subdued; some even have their brains shattered. Even mighty elephants lose their imposing presence when they hear the roar. When the devas, nāgas, and beings of the eight classes hear the Buddha’s voice teaching the Dharma, they feel joy in their hearts. Therefore, the Buddha’s teaching is like a lion’s roar: it subdues those of heterodox and deviant paths, who abandon false teachings and come to learn the true Dharma.
Like Venerable Śāriputra and Venerable Maudgalyāyana, who formerly studied under non-Buddhist teachers, after hearing the Buddha teach the Dharma, they abandoned darkness and turned toward the light, following the Buddha to study the true Dharma and attaining the fruit of Arhatship. Venerable Śāriputra was foremost in wisdom, and Venerable Maudgalyāyana was foremost in supernatural powers. Wisdom and supernatural powers are two Dharma practices that Buddhist learners should attain. I hope that everyone will attain these two Dharma practices.
Their names are:
- Ocean-Wisdom Sovereign Supernatural-Powers King Bodhisattva Mahasattva,
- Thunder-Sound Universally Resounding Bodhisattva Mahasattva,
- Multitude-of-Jewels Luminous-Crest Bodhisattva Mahasattva,
- Great-Wisdom Sun Valiant-Wisdom Bodhisattva Mahasattva,
- Inconceivable-Merit Jewel-Wisdom-Seal Bodhisattva Mahasattva,
- Hundred-Eyed Lotus-Crest Bodhisattva Mahasattva,
- Golden-Flame Perfectly-Full-Light Bodhisattva Mahasattva,
- Dharma-Realm Universal-Sound Bodhisattva Mahasattva,
- Cloud-Sound Pure-Moon Bodhisattva Mahasattva, and
- Well-Vigorous Luminous-Banner Bodhisattva Mahasattva.
Commentary: Within each of the objects of adornment appear Bodhisattvas as numerous as dust particles. Each of those Bodhisattvas has a name of its own. Here, we will briefly list the names of ten great Bodhisattvas as representatives.
The first great Bodhisattva is named King of Oceanic Wisdom, Sovereign Supernatural Powers. His wisdom is exceptionally vast and boundless like the ocean. He is also completely at ease and possesses great supernatural powers: without moving from his original seat, he can manifest throughout the Dharma realms of the ten directions. Hence he is given this name.
The second great Bodhisattva is named Thunderous Sound, Universally Resounding. The sound of his Dharma teaching is like thunder, shaking the Dharma realms in all ten directions and awakening sentient beings who are asleep from their deluded dreams, so they know to abandon the path of delusion and return to enlightenment. Hence he received this name.
The third great Bodhisattva is named Many Jewels Radiant Topknot. He fashioned a radiant jeweled topknot from precious gems, making it exceedingly beautiful and majestic. Because the light emitted by the jeweled topknot can symbolize the preaching of the Dharma, which enables sentient beings to leave suffering and attain joy, he received this name.
The fourth great Bodhisattva is named Great Wisdom Sun Valiant Wisdom. His wisdom is like the sun, shining throughout the Dharma realms in the ten directions. He possesses courageous, diligent wisdom and does not practice useless austerities; hence he received this name.
The fifth great Bodhisattva is named Inconceivable Merit Jewel Wisdom Seal. He possesses inconceivable merit and virtue, and also has extraordinary wisdom like a seal of jeweled wisdom; hence he was given this name.
The sixth great Bodhisattva is named Hundred-Eyed Lotus Topknot. He is adorned with the majestic appearance of a hundred eyes (Bodhisattva Avalokiteshvara has a thousand eyes, and Bodhisattva Medicine King has ten thousand eyes), and has a lotus adorning his topknot; hence he received this name.
The seventh great Bodhisattva is named Perfect Golden-Flame Light. He radiates a truly perfect golden light of flames. All Buddhas, Bodhisattvas, and Arhats have a halo—a wheel-shaped radiance—above their heads. In short, all who have attained the Way manifest this phenomenon, and so he received this name.
The eighth great Bodhisattva is named Dharma Realm Universal Sound. The sound of his teaching the Dharma resounds throughout the Dharma Realm—that is, throughout all of empty space and the entire Dharma Realm. His Dharma sound is present everywhere, and so he is given this name.
The ninth great Bodhisattva is named Cloud-Sound Pure Moon. He manifests clouds of radiance, within which are wondrous sounds, and also manifests a pure moon. The full moon shines brightly, and hence he is given this name.
The tenth great Bodhisattva is named Banner of Auspiciously Valiant Light. Whatever Dharma-door He practices, He is adept at courageously and diligently striving forward, never retreating. Thus He attains the light of wisdom, which is like a jeweled banner; hence His name.
Like the founder of Islam, Muhammad, he was also very brave, but his method of spreading the religion was to use force: he held the Quran in his left hand and a precious sword in his right. Islam believes that if you believe in Islam, acknowledge the truth, and recognize the Lord, you may live; if you do not believe in Islam, do not acknowledge the truth, and do not recognize the Lord, then one stroke of the sword will kill the unbeliever. Look, this religion is truly terrifying. This is evil bravery, not good bravery. Hence the saying: “Follow me and live; oppose me and die.” This is the conduct of an Asura, who delights in fighting.
With these and others as their leaders, a multitude numbering as many as the dust motes in Buddha-lands appeared simultaneously. These bodhisattvas each raised clouds of various offerings,
Commentary: Above, ten great Bodhisattvas were selected to represent and lead the assembly of Bodhisattvas as numerous as dust particles. Now an assembly of great Bodhisattvas, as numerous as the dust particles in Buddha-lands, appears all at once. Those great Bodhisattvas all make offerings to the Buddha with various kinds of Dharma clouds.
Just how many are the dust particles in Buddha-lands? There are Buddha-lands as numerous as dust particles, and within every dust particle in those Buddha-lands, there are again Buddha-lands as numerous as dust particles—that is, an inconceivable, ineffable number of Buddha-lands.
Namely: clouds of all jeweled flowers; clouds of the wondrous fragrance of all lotuses; clouds of the perfect radiance of all jewels; clouds of incense flames in boundless realms; clouds of the radiance of sun-treasury maṇi wheels; clouds of all pleasing musical sounds; clouds of the radiant flames of all jeweled lamps in boundless forms; clouds of the branches, flowers, and fruits of trees adorned with many kinds of jewels; clouds of inexhaustible jewel kings of pure light; and clouds of maṇi kings that are every kind of adornment. Clouds of offerings such as these are as numerous as the dust motes in Buddha-worlds.
Commentary: The realm of the Flower Garland Sutra is endlessly interwoven, and its principles are perfectly integrated and unhindered. Whether speaking of ghosts, gods, Bodhisattvas, phenomena, or principles, everything is expressed in tens, with ten as the number that completes the count. This “ten” signifies endless interweaving. The various clouds of offerings now being described likewise represent the endlessly interwoven realm of the Flower Garland Sutra. Like clouds in the sky, they are layered upon layer without end. Thus, everywhere in the wondrous Dharma of the Flower Garland Sutra, there is endless interweaving.
Among the offerings made by those great Bodhisattvas, only ten kinds of clouds are selected from all the great Bodhisattvas’ offerings as representative. The first is a cloud of all kinds of precious mani flowers. The second is a cloud of all kinds of wondrously fragrant lotus flowers. The third is a cloud of all kinds of treasures radiating perfect light. The fourth is a cloud of fragrances and flames in boundless realms of every kind. The fifth is a cloud of the luminous wheel of the Sun Treasury mani. The sixth is a cloud of all kinds of pleasing music. The seventh is a cloud of boundless forms and appearances of every kind, and of the blazing light of all kinds of jeweled lamps. The eighth is a cloud of branches, flowers, and fruits of jeweled trees. The ninth is a cloud of kings of mani jewels, pure and luminous, inexhaustible. The tenth is a cloud of all kinds of adornments made of mani jewel kings. The various clouds of offerings mentioned above are as numerous as the grains of dust in the worlds of all the Buddhas.
Those Bodhisattvas, each and every one, all produce clouds of offerings such as these, raining them upon all oceans of assemblies at the sites of enlightenment, continuously and without interruption.
Commentary: Each of those Bodhisattvas raised clouds of offerings, pouring down like rain. They sent forth all kinds of treasures and clouds to adorn the great oceanic assembly in the bodhimanda, continuously and without interruption. In other words, when one cloud passed, another appeared, manifesting without end.
Having spoken these words, they circumambulated the World-Honored One on his right countless hundreds of thousands of times. Then, in their respective directions, not far from the Buddha, they conjured countless seats of various kinds, made of jeweled lotuses and lions, and each sat cross-legged upon one.
Commentary: The Bodhisattvas, as numerous as the grains of dust, manifested all kinds of offering clouds and then circumambulated the Buddha countless hundreds of thousands of times. Afterward, according to where they were seated—some to the Buddha’s left or right, others in front of or behind him—all remained not far from the Buddha. Each used their own wondrous spiritual powers to manifest countless kinds of exquisite jeweled lotuses, each with a lion throne upon it. Every Bodhisattva sat cross-legged on the throne they had manifested. Sitting cross-legged is also an auspicious posture, and is also called the demon-subduing posture, and so on. In fact, they serve the same purpose; only their names differ.
These bodhisattvas’ practices are pure and vast as the ocean,
Commentary: Those Bodhisattvas cultivate vast and pure Dharma practices, as numerous as the ocean.
Attain the wisdom light that illuminates the Dharma of the Universal Gate, accord with all Buddhas, act without obstruction, and be able to enter the ocean of all Dharma eloquence.
Commentary: Those Bodhisattvas attained the radiant light of true wisdom and universally save all sentient beings. They also attained the universal gateway of equal manifestation. In their past lives, they all followed the unobstructed Dharma gates of practice of the Buddhas. They all possess immeasurable samādhis and eloquence; this eloquence is as deep as the sea and unfathomable, and is therefore called the ocean of Dharma eloquence.
Having attained the Dharma-gate of inconceivable liberation and abiding in the ground of the Tathagata’s Universal Gate, they have attained all dhāraṇī-gates and are fully able to contain all oceans of Dharma.
Commentary: They also attained the wondrous, inconceivable liberation Dharma-gate and dwelt in the Buddha’s Dharma-gate of equality, which is also the Ground of Universal Radiance. They attained all the dhāraṇī Dharma-gates (dhāraṇī is translated as “total retention”: gathering all Dharmas and retaining limitless meanings. It also means purifying the three karmas of body, speech, and mind, and upholding the complete clarity of the three trainings: precepts, concentration, and wisdom). They all embraced and received all the oceans of Dharma of the Buddhas.
Well established in the ground of the wisdom of equality of the three times, having attained profound faith and vast wholesome joy.
Commentary: Those Bodhisattvas skillfully abide in the level of the equal wisdom of all Buddhas of the three times, which is also the fruition of wisdom. They have attained great joy and bliss through deep and vast faith, which is also the fullness of the bliss of Dharma joy.
Boundless accumulations of merit, supremely wholesome and pure; observing throughout the realm of space and Dharma, in every land of the worlds of the ten directions, wherever Buddhas appear, diligently making offerings to them all.
Commentary: All Bodhisattvas adorn themselves with boundless merit and are entirely pure and wholesome. They can observe everywhere throughout the Dharma realm of space without obstruction. Whenever a Buddha appears in the worlds of the ten directions, they all go to that Buddha’s place and earnestly make offerings to the newly arisen Buddha.
At that time, the Bodhisattva Mahāsattva Ocean-Wisdom Sovereign of Supernatural Powers, relying on the Buddha’s might, universally surveyed the ocean of assemblies in all the bodhimaṇḍas and then spoke these verses, saying:
Commentary: When the Buddha expounded the Dharma to the great assembly, the great assembly was also listening to the Dharma. The great Bodhisattva Sea Wisdom Sovereign of Spiritual Powers, who was among the great assembly of Bodhisattvas, relied on the Buddha’s great majestic spiritual power to survey all the great ocean-like assemblies gathered at the bodhimanda, and immediately used verses to express the principles above. The ten verses below were spoken by just one Bodhisattva, Sea Wisdom Sovereign of Spiritual Powers. This differs from the verses earlier, in which each Bodhisattva or deity spoke one verse.
What all the Buddhas have realized is already known
Like space, unobstructed, all shines brightly
Light pervades the immeasurable realms of the ten directions
Dwelling amid the assemblies, all are adorned and pure
Commentary: “What all the Buddhas have realized is already known.” The Buddhas have realized what is to be realized and awakened to what is to be awakened. They fully understand all dharmas.
“Like space, unobstructed, it illuminates all.” The Buddha attained wisdom like space and a Dharma body like space, with nothing to obstruct it; it illuminates all of space and pervades the entire Dharma realm.
“Shining throughout the immeasurable realms in the ten directions.” The Buddha’s radiance shines upon the Buddha lands in the immeasurable worlds throughout the ten directions—that is, it shines upon all places everywhere.
“All assemblies everywhere are solemn and pure.” All places of practice and Dharma assemblies are universally adorned with solemn purity.
The Tathagata’s merit is immeasurable,
The Dharma realms in the ten directions are all completely filled,
Seated everywhere beneath every king of trees,
All the great sovereign beings gather together
Commentary: “The merit and virtue of the Tathagata are immeasurable.” How much merit and virtue does the Buddha ultimately have? No one knows; hence the saying:
The thoughts as numerous as the dust motes in a world-system can be counted;
The water in the great ocean can be drunk dry;
Empty space can be measured, and the wind can be bound;
But no one can fully describe the Buddha’s virtues.
Therefore, the Buddha’s merit cannot be fathomed.
“The ten Dharma realms are all replete.” All the Dharma realms in the ten directions are places where the Buddha’s merits and virtues abide; therefore, it is said that all the Dharma realms in the ten directions are replete.
“Sitting everywhere beneath all the kings of trees.” The Buddha sat beneath the Bodhi tree, establishing a place of enlightenment in every realm. Sitting everywhere there, he attained enlightenment and became a Buddha, expounding the wondrous Dharma of this Great and Vast Buddha Flower Adornment Sutra.
“All the great masters of self-mastery gathered like clouds.” Those great Bodhisattvas are all great Dharma-body beings who have attained great freedom and are no longer afflicted by defilements. Like clouds, they gathered at the Bodhi site to hear the wondrous Dharma.
The Buddha has such supernatural powers
In a single thought, he manifests boundless forms;
The Tathagata’s realm has no bounds
Each can behold it according to their liberation
Commentary: “The Buddha has such supernatural powers.” The Buddha has such inconceivable powers of transformation.
“One thought manifests infinite forms.” Within a single thought, infinitely many forms appear. All the immeasurable realms of the past, future, and present—the three times—appear within a single thought. Therefore, there is a saying: “A single thought manifests countless eons,
Countless eons are contained within a single thought.” This realm is transformed by the miraculous powers of the Buddhas.
“The Tathāgata’s realm has no boundaries.” If you wish to know the Buddha’s realm, you must contemplate space. For space has no boundaries, and the Buddha’s realm likewise has no boundaries, just like space.
“They can contemplate and see according to the gate of liberation.” In accordance with the faculties of sentient beings, the gates of liberation are taught, enabling them to contemplate and see the sublime realms manifested through the Buddha’s wondrous spiritual powers.
In ages past, the Thus Come One traversed an ocean of kalpas;
Throughout all realms, he diligently practiced the way.
By every kind of skillful means, he transformed sentient beings,
Leading them to receive and practice all the Buddhas’ teachings.
Commentary: “Long ago, the Tathagata traversed an ocean of kalpas.” In the past, the Buddha passed through immeasurable kalpas, as numerous as the ocean; hence it is called an ocean of kalpas.
“Diligently cultivating in the various realms.” Before the Buddha became a Buddha, he was just like us, dwelling in the three realms and the twenty-five planes of existence, constantly cultivating and constantly striving with vigor. In every thought, he courageously pressed forward, diligent and never indolent; therefore, he is said to have diligently cultivated.
“All kinds of skillful means to ferry sentient beings across.” The Buddha not only practiced diligently, but also used all kinds of skillful Dharma methods to teach and transform sentient beings, enabling them, too, to understand how to end birth and death and enter Nirvana.
“Enable them to receive and practice the Buddha’s teachings.” This means enabling all sentient beings to receive the Buddha’s teachings and to practice in accordance with the Dharma; only then can they attain the benefits of the Buddha’s teachings.
Vairocana, adorned with perfect splendor
Seated upon the Lotus-Treasury Lion Throne
All the gathered assemblies are pure
Abiding in stillness, all gaze upon him together
Commentary: “Vairocana is endowed with all the excellent marks.” The Buddha has three bodies:
- Dharma Body: That is, the Pure Dharma Body Vairocana Buddha.
- Reward Body: That is, the Perfectly Complete Reward Body Locana Buddha.
- The Emanation Body: That is, Shakyamuni Buddha manifesting in a hundred billion transformation bodies. Each manifestation possesses the thirty-two marks and eighty auspicious features, adorning the body.
Hence the saying: “The marks and features are majestic, peerless among all.” “Seated upon the lion throne of the lotus treasury.” The Buddha sits upon a magnificent, great lion throne of the lotus treasury and expounds the Dharma for all sentient beings, subduing those who are stubborn and intractable, causing them to abandon delusion and return to enlightenment, and to walk the path of bodhi, the path of awakening.
“All the assemblies are pure.” In the Buddha lands of the ten directions, the multitudes in all the Dharma assemblies listen with one mind as the Buddhas expound the wondrous Dharma, and at the same time purify their minds.
“They dwelt in silence, all gazing together.” Everyone remained silent and did not converse in the Dharma assembly; all gazed at the Buddha, their eyes not turning away even for a moment, as they listened to him expound the Dharma.
The Maṇi Treasure-Store radiates bright light
Spreading everywhere boundless clouds of fragrant flames
Countless flower garlands hang down together
Thus, upon the seat, the Tathāgata sits
Commentary: “The mani jewel treasury radiates light.” The treasury of mani jewels radiates a great brilliance, with ten thousand beams of light dazzling the eyes, both majestic and pure.
“Radiating throughout boundless clouds of fragrant light.” Within the great light, boundless clouds of fragrant light radiate once more, filling the Dharma realms in the ten directions.
“Countless flower garlands are spread all around.” There are also countless beautiful, wondrous flowers, and fresh flower garlands all hang down as adornments.
“The Tathagata sits upon a throne in this manner.” The Buddha sat upon a throne adorned with fragrant, radiant clouds and mani jewels to expound the wondrous Dharma.
Every kind of adornment beautifies the auspicious gates
Constantly emitting lamp-rays and clouds of jeweled flames
Vast and blazing, it leaves nothing unilluminated
Upon the Muni’s abode, it adds further splendor and beauty
Commentary: “All kinds of adornments for the auspicious gates.” Again, using all kinds of precious jewels to adorn and embellish the auspicious gates.
“Always emit bright jeweled-cloud radiance.” They constantly emit bright jeweled-cloud radiance. This radiance consists of five lights and ten colors, beautiful like bright jeweled clouds.
“Shines broadly throughout everything.” This lamp-light is boundless and immense; its radiance shines forth, illuminating every place and reaching everywhere.
“The Muni, upon ascending, became even more dignified and splendid.” When the Muni ascended, his majestic bearing and excellent physical marks became even more pronounced.
All kinds of beautiful mani lattice windows,
Exquisitely adorned with hanging jeweled lotus flowers;
They constantly emit wondrous sounds that delight those who hear them,
And the Buddha seated upon them is especially radiant.
Commentary: “Beautiful windows adorned with all kinds of mani jewels.” Use all kinds of precious mani jewels to adorn the windows and make them beautiful.
“Fine jeweled lotus flowers hang down as adornments.” These windows are made of wondrous jewels, with lotus flowers hanging down from above, lending them a very solemn and beautiful appearance.
“Ever resounding with wondrous sounds that are pleasant to hear.” The ornaments adorning the windows constantly emit inconceivable wondrous Dharma sounds, causing all who hear them to feel joyful and delighted.
“The Buddha seated there is most clearly manifest.” The Buddha seated on the lion throne is exceptionally distinguished, and his radiance shines clearly. Because the radiance emitted from the Buddha’s body surpasses all other radiance, he is therefore said to be most clearly manifest.
The jeweled-wheel throne is crescent-shaped,
Vajra forms the pedestal, its fiery hue shining brightly,
Bodhisattvas with topknots constantly surround it,
The Buddha within it shines most radiantly,
Commentary: “The throne is a jeweled wheel in the shape of a semicircle.” The Buddha’s seat is a jeweled wheel, semicircular in shape.
“Vajra forms a platform the color of bright flames.” The platform where the Buddha preached the Dharma was made of diamond; it was flame-colored and radiated light toward the west.
“The Bodhisattvas Trì Kế are always gathered around.” The Bodhisattvas Trì Kế continually circle the Buddha’s Dharma seat to be close to the Buddha.
“The Buddha shines most brightly there.” Among all the Bodhisattvas who bear radiant topknots, the Buddha is the most excellent and most clearly manifest.
Various transformations fill the ten directions,
The vast vows of the Tathagata are proclaimed,
All images appear within,
The Buddha sits in peace upon such a seat
Commentary: “All kinds of transformations fill the ten directions.” Again, there are all kinds of transformation clouds, filling the Dharma realm throughout the ten directions.
“Commentary the great vows of the Tathagata.” Within that cloud of transformations, a sound arose expounding the Buddha’s great vow. What great vow? It was the vow to save all sentient beings and enable them to attain liberation.
“All images appear within it.” The Buddha’s great vow, made in the past, transformed all images, causing them to appear in the clouds.
“The Buddha sat motionless upon the throne in this way.” All sorts of clouds like these surrounded him on all four sides. The Buddha sat motionless upon the lion throne and preached the Dharma to the great assembly.
At that time, the Bodhisattva-Mahāsattva Thunderous Sound, Universal Tremor, relying on the Buddha’s mighty power, surveyed all the oceanic assemblies in the place of enlightenment, and then spoke these verses:
Commentary: At that time, the great Bodhisattva Thunderous Sound Universally Resounding, relying on the Buddha’s great awe-inspiring spiritual power, surveyed all the great assemblies gathered at the place of enlightenment for the Dharma assembly, and then used verses to proclaim the Buddha’s virtues.
The World-Honored One formerly cultivated the bodhi practices
Made offerings to countless Buddhas in the ten directions
Empowered by the might of the Well-Gone One
In the Tathagata’s assembly, none failed to behold him.
Commentary: Who would not see the Buddha seated upon the throne? “Long ago, the World-Honored One practiced the bodhi path.” In the distant past, countless eons ago, the Buddha practiced and accumulated merit, and thus accomplished the practices of the bodhi path.
“Making offerings to the countless Buddhas of the ten directions.” Before the Buddha attained Buddhahood, he devoted himself to cultivating the practice of making offerings to all the countless Buddhas of the ten directions and the three periods of time.
“Empowered by the majestic might of the Well-Gone One.” The Well-Gone One means the Buddha. It is the majestic might of the Buddhas of the past empowering you, and the majestic might of the Buddhas of the present empowering you.
What is empowerment? Originally, you had no spiritual powers, but now you have spiritual powers; originally, you had no wisdom, but now you have wisdom. This is the Buddhas and Bodhisattvas empowering you, enabling you to attain spiritual powers and wisdom.
“The Buddha is seated on the throne—how could anyone fail to see him?” The Buddha sat on the lion throne, and every Bodhisattva could see him.
Fragrant-Flame Wish-Fulfilling Mani King
Adorned with fragrant splendor, the lion throne
All manner of adornments are reflected there
All the gathered assemblies behold it clearly.
Commentary: “Incense and wish-fulfilling maṇi jewel.” Both incense and wish-fulfilling maṇi jewels are used.
“Carve the wondrous-flower lion throne.” Use these precious jewels to carve the lion throne and adorn the wondrous jeweled lotus throne.
“All manner of adornments appeared.” On the Buddha’s lion throne, there were also all kinds of adornments, all appearing in the light.
“All the assemblies saw it clearly.” All the great oceanic assemblies saw this realm very clearly.
The Buddha’s seat universally manifests majestic adornments
With each passing moment, the colors differ in every way
According to the differing understandings of sentient beings
All see the Buddha seated upon it
Commentary: “The Buddha’s throne manifests majestic forms everywhere.” The Buddha sits on the lion throne, manifesting the majestic forms of the Dharma everywhere.
“From moment to moment, the colors are all different.” Within each moment, immeasurable rays of light and immeasurable colors appear; within these immeasurable colors, immeasurable forms also appear, each different and unlike the others.
“According to the different understandings of sentient beings.” The realm manifested by the Buddha appears according to the faculties of sentient beings. Sentient beings hold different views, so they understand the principles differently and attain different levels of wisdom.
“Everyone sees the Buddha seated upon them.” Although there are all kinds of different realms, each sentient being sees the Buddha seated above them, facing them. It is like the sun: everyone feels that the sun is above their own head.
Jeweled branches hang down, spreading nets of lotus flowers;
As the flowers bloom, Bodhisattvas appear;
Each gives forth wondrous sounds, pleasing to the ear,
Praising the Tathagata seated upon his throne.
Commentary: “The jeweled branches spread out like a lotus-flower net.” Jeweled branches are spread out in a majestic array like a lotus-flower net.
“Flowers bloom and Bodhisattvas appear.” The lotus flowers are on the net; when they bloom, countless Bodhisattvas spring forth.
“Each one resounds with a wondrous, pleasing sound.” Each Bodhisattva produces a wondrous, pleasing sound, like music being played, causing those who hear it to feel delighted and joyful.
“Praise the Tathagata seated upon the jeweled throne.” Those wondrous sounds all praised the Buddha, the Dharma, and the Sangha, and also praised the virtues of the Buddha seated upon the lion throne, expounding the Dharma for sentient beings.
The measure of the Buddha’s virtues is like space;
All adornments arise from this;
The adornments within each and every ground
All beings are unable to comprehend them.
Commentary: “The Buddha’s merit is as vast as empty space.” How much merit does the Buddha have? It is limitless, impossible to calculate; the only way is to use empty space to represent it.
“All adornments arise from this.” The Buddha has thirty-two marks and eighty characteristics of excellence. These majestic marks were all perfected through merit accumulated over immeasurable eons in the past.
“Adornment in each stage.” From the first Bodhisattva stage through the tenth, the Buddha makes all meritorious deeds acts of adornment.
“All sentient beings cannot know.” This is something that all sentient beings are unable to know, because the Buddha’s merits are immeasurable and boundless, beyond the ability of sentient beings’ wisdom to perceive and know.
Diamond forms the ground, indestructible
Vast, pure, and exceedingly level
Maṇi jewels form nets suspended in the sky;
Beneath the Bodhi tree, all is everywhere
Commentary: “The vajra forms the ground, which cannot be destroyed.” The Bodhi site uses vajra stone as its ground, which can never be destroyed.
“Vast, pure, and very level.” This vajra ground is vast, pure, and level.
“Mani jewels form nets spread across the sky.” They also fashioned nets from mani jewels and spread them throughout the sky, radiating brilliant light.
“Under the Bodhi tree, all-pervading.” The Buddha sits beneath the Bodhi tree, pervading the entire Dharma realm.
That land is boundless, its forms and hues wondrous;
Fine gold is ground to powder and spread across it;
Famous flowers and many treasures are scattered everywhere;
All make the Tathāgata’s seat brilliantly radiant
Commentary: “The boundless earth has beautiful forms.” The ground of the Bodhi site of enlightenment has an infinite variety of beautiful forms.
“Fine particles of real gold are scattered over it.” The ground here, too, is covered with finely powdered real gold, and the light of real gold shines with great solemnity. In the past, I met a man who, while ill, went in a delirious state to the world of Ultimate Bliss. However, he only reached its outskirts and did not enter; he saw that the land of the world of Ultimate Bliss was all made of real gold, with rows of jeweled trees. Having seen the world of Ultimate Bliss, his faith in the Dharma method of Buddha-recitation grew even stronger. After he recovered, he practiced this method with even greater devotion. Whether walking, standing, sitting, or lying down, he never put aside his prayer beads; his mouth recited the Buddha’s name and his hand moved the beads, without ever stopping. Several years later, he knew the time of his rebirth. After bathing, he recited the Buddha’s name and, without being ill, passed away and was reborn in the world of Ultimate Bliss. At that time, all kinds of inconceivable visions appeared, and everyone who saw them said they had never seen anything like them.
“Flowers and jewels are strewn everywhere.” On the ground, beautiful, precious flowers and various kinds of jewels are scattered everywhere.
“They all made the Tathagata’s seat radiant and beautiful.” Why did they adorn it in this way? Because the Buddha wished to preach the first sutra, the Great and Vast Buddha Flower Adornment Sutra, so the entire assembly used dazzling light to adorn the Buddha’s Dharma seat.
The earth spirits rejoice and leap for joy;
In an instant, they manifest without end;
They everywhere bring forth clouds of every kind of adornment;
They always stand before the Buddha, gazing reverently
Commentary: “The earth deities were joyful and extremely delighted.” Every place has an earth deity, and the earth deities were also delighted to meet the Buddha. When they met the Buddha, they danced with their hands and leaped with their feet, expressing the utmost joy.
“Manifestations are inexhaustible in a single instant.” Within a very short span of time, the Buddha manifests radiance that never comes to an end.
“Everywhere, all clouds of adornment arise.” Everywhere, all the beautiful clouds of adornment arise.
“Always stand before the Buddha to behold him.” The earth deity always stands before the Buddha, gazing at him, its eyes never leaving him even for a moment.
The jeweled lamps are vast and blaze with great brilliance,
Fragrant flames stream forth light without end,
At every moment, they manifest in many different forms,
The earth deity uses these as offerings
Commentary: “The vast jeweled lamp shines very brightly.” There is a very large maṇi jeweled lamp, and the flame of this jeweled lamp shines very brightly.
“Emitting fragrant light, shining without end.” The light of the jeweled lamp radiates; it is not only dazzling but also fragrant, and it never goes out.
“Manifestations vary depending on the time.” The realms that manifest are different depending on the time.
“The earth deity uses this to make offerings.” The earth deity uses this magnificent realm to make offerings to the Buddha.
In all the lands of the ten directions,
All the adornments found in those realms
Now appear here in this place of enlightenment,
Through the Buddha’s majestic spiritual power.
Commentary: “In all the lands in the ten directions.” In every single Buddha-land throughout all ten directions.
“That place has every kind of adornment.” At the Buddha’s place, there are all kinds of adornments.
“Cause this entire bodhimanda to appear.” Now all the adornments of this bodhimanda have appeared.
“Thanks to the Buddha’s awesome spiritual power, it came to be so.” Why is there this realm? It is because of the Buddha’s great majestic virtue and supernatural powers that it came to be this way.
At that time, the Bodhisattva Mahasattva Topknot of Light from Many Jewels, relying on the Buddha’s majestic power, universally surveyed all the oceans of assemblies at the bodhimandas, and then spoke these verses, saying:
Commentary: At that time, the great Bodhisattva Jewel-Multitude Radiant Topknot, relying on the Buddha’s great awesome spiritual power, surveyed all the vast oceanic assemblies in the bodhimanda and then spoke these ten verses.
When the World-Honored One practiced in ages past,
He saw all Buddha lands perfected;
What he saw in this way was boundless,
And all appeared within this place of enlightenment.
Commentary: “In ancient times, when the World-Honored One was practicing.” In ancient times, when the Buddha was practicing at the causal stage.
“Seeing that all the Buddha realms are perfect.” Seeing all the lands of the Buddhas, all adorned and perfect.
“What is seen is thus inexhaustible.” The Buddha cultivated the path through countless kalpas; everything he saw was adorned with majesty, perfectly complete, and without end.
“Everything appears in this place of enlightenment.” At present, the Buddha attains Buddhahood in the place of enlightenment, and all the realms of the past appear.
The World-Honored One’s vast supernatural powers
Radiate light and rain Mani jewels everywhere
Such a Treasury of Jewels is scattered across the sacred assembly ground
The land all around is adorned in splendor.
Commentary: “The Buddha’s supernatural powers are exceedingly vast.” The Buddha possesses boundless powers of miraculous transformation.
“Radiate light and rain down mani gems everywhere.” The Buddha radiated light and rained down precious mani jewels everywhere.
“Such a treasure trove is scattered across the place of enlightenment.” So many precious jewels are scattered on the ground at the place of enlightenment.
“The entire ground is solemn and majestic.” All around the practice site is solemn and beautiful.
The Tathāgata’s power of merit and spiritual powers,
Marvelous maṇi jewels adorn all throughout;
The ground there, and the Bodhi tree,
In turn emit radiant sounds and expound.
Commentary: “The merit and spiritual powers of the Tathagata.” The Buddha’s merit and spiritual powers are inconceivable.
“Wondrous mani jewels adorn everywhere.” Use mani jewels to adorn the entire ground.
“The ground and even the Bodhi tree.” Both the ground and the Bodhi Tree King have an effect.
“Emitting light and expounding through sound, one after another.” They mutually emit light and sound, expounding the wondrous Dharma within the radiance; this is the preaching of the Dharma by insentient things.
Countless jeweled lamps rain down from the sky
Jeweled kings are interspersed as adornments
Throughout the land, wondrous Dharma sounds are proclaimed
Thus was manifested by the Earth Spirit.
Commentary: “Immeasurable jeweled lamps rain down from the sky.” There are immeasurable, innumerable jeweled maṇi lamps raining down from the sky.
“Jeweled kings are interspersed to adorn [it].” Jeweled lamps and mani-jewel kings are intermingled to adorn the place of enlightenment.
“They all proclaim wondrous sounds of the Dharma.” Not only the ground and the bodhi trees can expound the Dharma, but jeweled lamps and maṇi jewel kings also proclaim wondrous sounds of the Dharma.
“Thus the Earth Deity appeared.” A realm like this is the majestic realm manifested by the Earth Deity who protects the place of practice.
Jeweled ground everywhere manifests clouds of wondrous light
Jeweled torches blaze brightly like flashes of lightning
Jeweled nets spread out, covering the sky above.
Jeweled branches are interspersed to form a splendid adornment.
Commentary: “The jeweled ground appears everywhere amid beautiful, radiant clouds.” On the jeweled ground, all kinds of beautiful, radiant clouds appear.
“The precious torch shines like lightning.” The light of the precious torch is very brilliant, shining like lightning.
“The jeweled net is spread across the sky overhead.” The jeweled net is spread over a very vast area, covering the jeweled torches above.
“Jeweled branches, interspersed and beautifully adorned.” The jeweled branches of the bodhi tree, interspersed throughout the beautifully adorned place of enlightenment, are very beautiful.
All of you, behold this place throughout,
Adorned with every kind of wondrous jewel;
It reveals the ocean of beings’ karma,
And enables them to know the true nature of Dharma.
Commentary: “Venerable ones, survey this entire place.” The venerable ones, examine this entire place.
“Beautifully adorned with all kinds of jewels.” They are all adorned with various wondrous jewels.
“Revealing the ocean of sentient beings’ karma.” On this earth, it reveals all the karmic causes of all sentient beings, like an ocean.
“Enable them to know clearly the true Dharma-nature.” Why manifest this kind of state? To enable all sentient beings to clearly understand the true Dharma-nature, which is also their own nature.
All Buddhas throughout the ten directions
All the perfect Bodhi trees
All without exception appear within the bodhi-mandala
Commentary the pure Dharma of the Tathagata
Commentary: “All Buddhas throughout all ten directions.” All the Buddhas in the ten directions.
“All the bodhi trees are perfect.” All the bodhi trees are perfect throughout the ten directions.
“They all appear in the place of enlightenment.” All the Buddhas and all the bodhi trees appear in the place of enlightenment.
“Expound the pure Dharma of the Tathagata.” They all expound the Buddha’s wondrous, pure Dharma.
According to what all sentient beings delight in,
From the earth, wondrous sounds resound everywhere,
As the Buddha should expound while seated on the throne
Each and every Dharma-gate is fully expounded.
Commentary: “According to the preferences of sentient beings.” According to the preferences in the minds of sentient beings.
“The ground resounded everywhere with wondrous sounds.” Throughout the land, wondrous sounds rang out, delighting the hearts of sentient beings.
“Like the Buddha expounding the Dharma from the throne.” Just like the Buddha sitting on the lion throne expounding the Dharma.
“Every single Dharma door expounds the Dharma in full.” All eighty-four thousand Dharma doors manifest and expound the Dharma in wondrous tones, enabling all sentient beings to awaken upon hearing the Dharma and quickly attain Buddhahood.
That land constantly emits wondrous fragrance and light
Within the radiance, pure sounds resound everywhere
If there are sentient beings able to receive the Dharma
They will all surely hear it, and their afflictions will be extinguished.
Commentary: “The ground constantly radiates light and wondrous fragrance.” When the Buddha teaches the Dharma in the Dharma assembly, he often emits fragrant light, causing all sentient beings who hear or see it to give rise to the aspiration for enlightenment.
“Within the light, pure sounds are universally proclaimed.” In the wondrous fragrant light, wondrous pure sounds are universally proclaimed, expounding the wondrous pure Dharma.
“If there are sentient beings who are able to receive it.” Only sentient beings whose conditions are ripe and who have an affinity with the Buddha-Dharma can receive it.
“All are enabled to hear the Dharma that eradicates afflictions.” This completely enables this kind of sentient being to benefit from hearing the Dharma and to eliminate afflictions. When the Buddha expounds the Dharma, although sentient beings are present in the assembly, only those with the proper affinity can hear the Buddha’s Dharma; those without affinity cannot hear it. All sentient beings who hear it give rise to a cool, tranquil mind, free of afflictions.
Each and every adornment is fully complete
Even if one spoke for millions of kalpas, one could not finish
The Tathagata’s spiritual power extends everywhere;
Therefore that land is entirely adorned and pure
Commentary: “Each and every adornment is complete.” The entire ground is adorned, perfectly complete and pure.
“Even if one spoke of it for myriad kalpas, one could not finish describing it.” This majestic, perfect realm cannot be fully described even in myriad kalpas.
“The Tathagata’s spiritual power pervades all.” Yet the Buddha’s wondrous spiritual powers and marvelous functions pervade and manifest everywhere.
“Therefore, the ground is all solemn and pure.” For this reason, the entire ground is transformed into a state of adornment and purity.
At that time, the Bodhisattva Mahāsattva Great Wisdom Sun Valiant Wisdom, relying on the Buddha’s might, universally surveyed all the oceanic assemblies in the bodhimanda and then spoke these verses, saying:
Commentary: At that time, the great Bodhisattva Great Wisdom Sun, Valiant Courage and Wisdom, relying on the Buddha’s great majestic spiritual power, surveyed all the vast oceanlike assemblies gathered in the bodhimanda, and then spoke in verse of the Buddha’s virtues.
The World-Honored One gazes intently in the Dharma Hall
Brilliantly shining within the palace
In accordance with what all beings delight in
His body manifests throughout the worlds of the ten directions
Commentary: “The World-Honored One gazed solemnly toward the Dharma hall.” The Buddha’s eyes were bright and clear, quietly motionless in the Dharma hall.
“Shining brightly in the palace.” Shining brightly in the palaces of the Buddhas.
“According to the minds and preferences of sentient beings.” To accord with the joyful preferences in the minds of all sentient beings.
“The Buddha’s body manifests throughout the worlds of the ten directions.” The Buddha often fulfills the wishes of sentient beings, and so manifests throughout the Dharma realms of the ten directions, enabling all sentient beings to see the Buddha and hear the Dharma.
The Tathagata’s palace is inconceivable;
Adorned with a treasury of maṇi jewels;
All its adornments shine with radiant splendor;
The Buddha seated within it shines forth most clearly
Commentary: “The Tathagata’s palace is inconceivable.” The Buddha’s palace is inconceivable, both majestic and beautiful.
“The treasury of mani jewels is used for adornment.” The palace where the Buddha dwells is entirely adorned with mani jewels.
“All the adornments shine brilliantly.” All the adornments emit every kind of multicolored light, radiating brilliantly.
“The Buddha seated within it is the most distinctive.” The Buddha seated in the palace is especially clearly manifested, illuminating the Dharma realms of the ten directions.
Mani jewels form pillars in myriad colors,
Pure-gold bells spread like clouds,
Jeweled steps on all four sides stand in rows,
Gates in every direction stand wide open,
Commentary: “Pillars made of multicolored mani jewels.” The pillars in the palace are all made of various kinds of multicolored mani jewels.
“Bells of real gold spread like clouds.” Real gold was used to cast bells and chimes, which were hung all around the palace roof, like clouds gathered around it.
“The jeweled terraces are laid out in straight rows on all four sides.” The terraces on the four sides of the palace are made of precious jewels at every level, all perfectly aligned.
“The doors are all opened wide according to their orientation.” Whether large or small, every door is opened wide according to its direction.
Fragrant incense adorns the canopy
The branches and twigs of the jeweled trees are adorned together
Maṇi-jeweled necklaces hang down on all four sides
The Ocean of Wisdom sits serenely within
Commentary: “The wondrous flower-embroidered canopy is solemn and beautiful.” Use wondrous lotus flowers and silk to make a magnificent jeweled canopy.
“The branches and leaves of the jeweled trees are all adorned.” The branches and leaves of the jeweled trees grow in a very dignified and beautiful manner, serving as adornment.
“Strings of mani jewels hang down on all four sides.” Inside the palace, mani jewels are also made into strings that hang on all four sides.
“The Thus Come One sits silently within it.” The Buddha sits on the lion throne inside the palace, which is very quiet and solemn.
A net of maṇi jewels, wondrous fragrant banners
Lamp-light blazes brightly, spread like clouds
Covered with various kinds of adornments
The Transcendent Right-Knower sits upon this throne
Commentary: “Mani jewels form the nets, and the garlands are fragrant and beautiful.” Nets are made of mani jewels, and precious, fragrant, beautiful garlands are all hung inside the palace.
“The lamps shine brilliantly, like clouds spreading over everything.” The mani net emitted brilliant light, like the light of lamps and like white clouds, spreading in layer upon layer without end through the sky.
“Covering all kinds of ornaments above.” That jeweled net covers all kinds of ornaments above.
“The Transcendent Fully Enlightened One sits upon the seat.” The Fully Enlightened One, who transcends the world—that is, the Buddha—sits upon the Dharma seat in the palace.
In the ten directions, clouds of transformation appear everywhere;
Those clouds expound the Dharma throughout the world;
All sentient beings are tamed.
Thus, all appear from the Buddha’s palace.
Commentary: “Throughout the ten directions, clouds of transformation appear.” Everything throughout the ten directions, everywhere, manifests clouds of transformation.
“Those clouds expound throughout the world.” Within the transforming clouds, all kinds of Dharma sounds also appear, expounding the truth of the true nature of all dharmas; those sounds pervade the entire world.
“All sentient beings are tamed.” The purpose of expounding the wondrous Dharma is to tame all stubborn, obstinate sentient beings.
“All of these thus appear from the Buddha’s palace.” Such wondrous Dharma sounds are all manifested through transformation from the Buddha’s palace.
The maṇi jewels become trees and give off fragrance;
Nothing throughout the ten directions can compare
The adornments of the lands of the three times
There is nothing that does not manifest its image within them.
Commentary: “The maṇi makes the tree blossom beautifully.” Adorn the tree with maṇi jewels, and it produces a beautiful, fragrant flower.
“Nothing throughout the ten directions can compare.” All the trees in the Dharma realms of the ten directions cannot compare with the king of Bodhi trees.
“The adornments of the lands of the three times.” The past, present, and future—all acts of adornment, without exception.
“There is nowhere whose form does not appear within it.” All the adornments of the lands of the three times, whatever they may be, are manifested within the wondrous light of the lotus.
Everywhere, heaps of maṇi jewels abound;
Their radiant flames blaze in countless varieties;
Doors and windows open between them in every direction
The ridgepoles and roofs are adorned with wondrous splendor;
Commentary: “Everywhere there are maṇi jewels.” The Buddha’s palace is adorned everywhere with maṇi jewels.
“An immeasurable variety of brilliant lights.” The maṇi jewel emits light like flames, with all kinds of lights and colors, each different and exceedingly brilliant.
“Doors and openings are arranged to open in alternating directions.” All the main doors and windows open according to their respective orientations, and the spacing is very well proportioned.
“The ridge beams are adorned in a very distinctive way.” The roofs and pillars of the palaces, as well as the walls, are all adorned with mani jewels, making them exceptionally splendid and beautiful.
The palace of the Tathagata is inconceivable
Pure, radiant, endowed with all marks
All palaces manifest within it
In each and every one, a Tathagata sits
Commentary: “The Tathagata’s palace is inconceivable.” The palace where the Buddha dwells is inconceivable.
“Radiant and pure, complete with all the marks.” In this palace, it is both radiant and pure, endowed with all kinds of marks.
“All palaces appear within it.” The palaces of the Buddhas of the ten directions all appear within this palace. This palace, in turn, appears within the palaces of the Buddhas of the ten directions. This is the mutual reflection of light and form, manifesting without end.
“Each and every one has a Tathagata throne.” In every palace, a Buddha sits there, turning the Wheel of the Dharma and proclaiming the Buddha’s teachings.
The Tathagata’s palace is boundless;
The naturally enlightened one dwells within it;
All the assemblies of beings in the ten directions
None fail to gather and come toward the Buddha.
Commentary: “The palaces of the Tathāgata are boundless.” The number of the Buddha’s palaces is boundless, much less that of all the other palaces, which are even more immeasurable and infinite.
“The Buddha naturally resides within it.” In every palace, the Buddha naturally resides within it.
“All the assemblies in the ten directions.” Within the Dharma realms of the ten directions, all the assemblies of the Buddhas.
“‘They all gathered in multitudes, heading toward the Buddha.’ The great assembly in the congregation all gathered together, converging toward the Buddha’s palace.”
At that time, the Bodhisattva Mahāsattva Inconceivable Merit-Treasure Wisdom-Seal, through the Buddha’s power, universally surveyed the oceans of assemblies in all the bodhimandas and then spoke these verses, saying:
Commentary: At that time, the great Bodhisattva Inconceivable Merit Treasure Wisdom Seal, relying on the Buddha’s great majestic virtue and spiritual powers, surveyed all the great assemblies gathered in the bodhimanda and then spoke the following ten verses:
The Buddha’s past cultivation amassed an ocean of blessings,
All lands and realms, as numerous as motes of dust,
Born from spiritual powers and the power of vows,
The place of enlightenment is adorned and pure, without stain or impurity.
Commentary: “In ancient times, the Buddha cultivated a vast ocean of blessings and wisdom.” In the past, when the Buddha was practicing on the causal ground, he cultivated both blessings and wisdom; hence the saying: “For three incalculable eons, cultivate merit and wisdom;
for a hundred eons, cultivate the marks of excellence.” The merit and wisdom cultivated through practice are as vast as the ocean, so it is called the ocean of merit and wisdom.
“As many as the dust particles in all the realms.” How much merit and wisdom should one cultivate? As much as the dust particles in all the realms.
“Born from supernatural powers and the power of vows.” These are all wondrous manifestations of the Buddha’s transformations, and they arise from the power of vows made in the past.
“The place of practice is solemn and pure, free of defilement.” All places of practice are very solemn and pure, without any defilement.
The king of wish-fulfilling jewels forms the tree’s root
The diamond maṇi forms its trunk
A precious net is spread above it
A wondrous fragrance wafts and surrounds it all
Commentary: “The wish-fulfilling jewel king serves as the tree’s root.” Use the wish-fulfilling jewel king as the root of the Bodhi tree.
“Vajra maṇi is used as the trunk.” Precious vajra maṇi is used to make the trunk of the bodhi tree.
“A jeweled net is spread over the tree’s trunk.” A net is made of mani jewels and spread over the Bodhi tree.
“A rich fragrance spreads everywhere.” There are also wondrous and unusual fragrances, wafting their rich scent throughout the bodhi tree.
Its branches are adorned with every kind of treasure,
Its trunks of maṇi rise high, vying with one another.
Its branches and twigs spread thickly, like layered clouds;
Beneath it, the Buddha sits at the place of enlightenment.
Commentary: “The branches of the tree are adorned with various jewels.” The branches of the bodhi tree are splendidly adorned with all kinds of jewels.
“The trunks made of maṇi jewels vie to grow sky-high.” Using maṇi jewels for their trunks, the trees compete to stretch high into the sky.
“The branches and leaves were dense as clouds.” The branches and foliage overlapped, spreading thickly overhead like endless layers of clouds.
“The Buddha sat beneath the Bodhi tree at the site of enlightenment.” The Bodhi tree was so majestic; beneath its branches, at the place of enlightenment, the Buddha turned the Wheel of Dharma, teaching and transforming sentient beings.
The vast bodhimaṇḍa is inconceivable,
Its encircling trees spread blessings everywhere,
Dense leaves and abundant blossoms shine upon one another,
Every flower bears a maṇi fruit.
Commentary: “The vast Bodhi-mandala is inconceivable.” The vast Bodhi-mandala cannot be conceived by the mind or discussed in words.
“The canopy of that tree covered everything.” The Bodhi King tree had exceptionally luxuriant branches and leaves, and its canopy was vast, covering everything.
“Dense leaves and abundant flowers shine upon one another.” The branches and leaves are dense, with many flowers, mutually illuminating one another.
“Every flower bears maṇi fruit.” Within each flower bud, maṇi jewels come to fruition.
Among all the branches, wondrous light shines forth
Its light shines throughout the place of enlightenment
Pure and blazing, it shines without end
By the power of the Buddha’s vows, it appears thus
Commentary: “All the branches of the tree emit light.” All of the branches of the tree, once again, emitted a wondrous light.
“Light shines throughout the bodhimanda.” That light shines everywhere within the bodhimanda.
“Pure, radiant, shining without end.” That light is pure and radiant, without end.
“It appears through the Buddha’s power of vows.” Why does this light appear? Because it emanates from the Buddha’s power of vows. When he cultivated at the causal stage, the King Bodhi Tree then manifested this realm.
The Maṇi treasure-house serves as flowers;
Its shadows spread, its radiance soaring like brocade clouds;
The various trees hang fragrant blossoms everywhere;
Within the place of enlightenment, all is adorned in splendor.
Commentary: “Mani jewels are used to make flowers.” Using mani jewels to make the flowers of the bodhi tree is not only beautiful but also magnificent.
“Brilliant shadows spread like brocade clouds.” The shadows of the trees were arrayed in dense rows, and the dazzling light shone like five-colored clouds in the sky, very beautiful.
“Everything all around the tree is fragrant.” That brocade cloud, surrounding the bodhi tree, gives off a rich fragrance.
“Within the place of enlightenment, all is magnificently adorned.” In the Bodhi place of enlightenment, everything is arranged with extraordinary solemn beauty.
You behold the Sugata in the midst of the sacred assembly;
The lotus-flower jeweled net is wholly pure;
Flaming rays form a disc and appear from here;
The sounds of bells and chimes ring out among the clouds;
Commentary: “Contemplate the Buddha’s place of enlightenment.” You should contemplate the place of enlightenment where the Buddha is.
You should contemplate that when the Buddha expounded the Dharma, only the entire great assembly of that time was present in the Dharma assembly. Now, contemplate this: he is asking all of us sentient beings to contemplate. If you do not contemplate, this passage of the sutra is of no use. The Buddha expounds the Dharma to deliver sentient beings, and we are all included in that. Do not think this passage of the sutra has nothing to do with you. You must use your own body and mind to consider that this is your own matter, not someone else’s. If you think this way, you will not let the meaning of the sutra passage pass you by in vain.
What should you contemplate? The Well-Gone One. “Well-Gone One” has two meanings: Interpreting it according to the literal meaning means attaining truth, goodness, and beauty.
Interpreting it according to the sutra means that Nirvana is unborn and undying, and no longer dwells in the ocean of birth and death. “Sugata” also means Buddha.
“The jeweled lotus net is entirely pure.” The jeweled lotus net within the Bodhi site of enlightenment is entirely pure, free from defilement and filth.
“Round light appears from here.” In the jeweled lotus net, all kinds of light appear again; within the light, all kinds of colors appear, and the light naturally takes the shape of a circle like a wheel.
“The sound of bells and chimes rings out in the clouds.” This light not only appears as a circular light, but the sounds of bells and chimes also ring out from within the clouds.
In all lands of the ten directions
All trees adorned with wondrous forms
Nothing fails to appear within the Bodhi tree
The Buddha beneath it, free from all defilements.
Commentary: “All the lands in the ten directions.” Every single land in all ten directions.
“All wondrous forms adorn the trees.” All the bodhi trees have various forms and colors, and are extremely majestic and beautiful. As soon as sentient beings see these bodhi trees, they bring forth the bodhi mind, attain the fruit of bodhi, and realize Buddhahood.
“Within the Bodhi tree, what does not manifest?” Within the vast Bodhi tree, which encompasses the myriad phenomena, there is nothing that does not manifest. The eighty-four thousand Dharma gates all manifest within the Bodhi tree in order to counteract the eighty-four thousand afflictions of sentient beings. Sentient beings have so many afflictions, and so many teachings therefore manifest. If sentient beings had no afflictions, then all the teachings would be useless. Thus, beneath the Bodhi tree, all kinds of light, colors, sounds, and teachings manifest, such as the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path, and so on. They all manifest from within the Bodhi tree.
The doctrine of the Lesser Vehicle speaks of the Four Noble Truths and the Twelve Causes and Conditions. The doctrine of the Great Vehicle speaks of the Six Perfections and myriad practices: arousing the mind of enlightenment and following the Bodhisattva path, so that in the future one may attain complete merit and wisdom, realize a state in which the three awakenings are perfected and the myriad virtues complete, and fully attain Buddhahood.
“The Buddha sits here, free from defilements.” In my opinion, the word “Buddha” in this passage should be changed to “sentient beings.” Why? Because the Buddha had already left behind all defilements beneath the bodhi tree. If he still had defilements, how could he have become a Buddha? Sentient beings who come beneath the bodhi tree can all leave behind their defilements and attain a cool, pure state, untouched by even a speck of dust. Although this is what I say, the sutra was spoken by the Buddha, so I would not dare alter it on my own. Rather, we should understand that in this passage the Buddha is a sage who has no defilements. Defilement means impurity; we are sentient beings, and so we are the ones who have defilements. The Buddha is inherently pure. It does not mean that he became pure and free of defilements only after coming beneath the bodhi tree. The Buddha was free of defilements even when he was not beneath the bodhi tree. When we sentient beings come beneath the bodhi tree, give rise to the bodhi mind, follow the bodhi path, and realize the fruit of bodhi, we too will be free of defilements. If we wish to be free of defilements, we must practice. Through practice, we end our afflictions; when there are no more afflictions, that is freedom from defilements.
The vast place of enlightenment, formed by merit
Its branches rain precious jewels, endlessly
Among the jewels appear the Bodhisattvas
All go to the ten directions to make offerings to the Buddhas.
Commentary: “The vast place of enlightenment is formed through merit.” The Buddha’s place for teaching the Dharma is immeasurably vast. It was brought about by cultivating great merit and wisdom; that is why it is so vast.
“The branches of the tree constantly rain down endless treasures.” Every branch and leaf of the bodhi tree rains down immeasurable, inexhaustible jewels.
“Bodhisattvas appear within the jewels.” Within each jewel, Bodhisattvas manifest themselves as well.
“They all go to the ten directions to make offerings to the Buddha.” Those Bodhisattvas all go to the Buddha-lands of the Buddhas in the ten directions to make offerings to the Buddhas.
The realm of the Buddhas is inconceivable;
It causes all those trees to sound forth music.
As with the Bodhi path cultivated in the past,
All the assemblies who hear the sound gain sight.
Commentary: “The realm of all Buddhas is inconceivable.” The realm of the Buddhas is beyond what we ordinary beings can imagine or fathom, so it is called inconceivable.
“Make music resound throughout that tree.” Make music resound throughout the entire bodhi tree, so that all sentient beings who hear it give rise to the mind of bodhi.
“Just as in the past, cultivating the path to bodhi.” Just as the Buddha practiced the path to bodhi in ancient times, they all practiced together again.
“All in the assembly who hear the sound are able to see.” When the great assembly in the Huayan Ocean Assembly hears this music, they all see this realm.
At that time, the Bodhisattva Mahāsattva Hundred-Eyed Lotus-Flower Topknot, relying on the Buddha’s mighty power, surveyed all the oceanic assemblies of the bodhimandas, and then spoke these verses, saying:
Commentary: At that time, the great Bodhisattva Hundred-Eyed Lotus Crest, relying on the Buddha’s great awe-inspiring spiritual power, surveyed the entire ocean-like assembly and spoke these ten verses. This great Bodhisattva was very humble and respectful. He said, “I do not know how to speak in verses. I was able to speak these ten verses only through the Buddha’s great awe-inspiring spiritual power and blessing.” We are unlike ordinary people, who have views and understanding and always think, “I did this; I did that.” If I were not involved in everything, nothing could be accomplished; I must be the one to do everything before anything can be brought to completion.
This great Bodhisattva used verses to restate the principles just discussed, in order to make ignorant sentient beings understand them a little more easily. From this, we can see how compassionate the Buddhas and Bodhisattvas are toward us sentient beings! How deeply they pity us! They cherish and protect us so, and understand us so well; one could say they leave nothing undone. If we do not devote ourselves wholeheartedly to practice, we truly disappoint the Buddhas and Bodhisattvas, who have taken such pains for us.
All mani jewels emit wondrous sounds
Proclaiming the names of the Buddhas of the three times
The immeasurable miraculous powers of those Buddhas
Are all seen manifested in this bodhimanda.
Commentary: “All the maṇi jewels resound with wondrous sounds.” Within all the maṇi jewels, each emits an inconceivable wondrous sound. Why call it a wondrous sound? Because if foolish sentient beings hear it, they immediately give rise to wisdom. Tell me, isn’t that wondrous? Its wondrousness cannot be put into words; hence the saying: “Enter deeply into the treasury of the sutras, and wisdom will be like the sea.” That wondrous sound is the treasury of the sutras. When living beings hear it, wisdom arises in them like the ocean.
If living beings are filled with anger and hear that wondrous sound, their anger will fade away without their even realizing it. Whatever we do, we must handle it with a calm mind and an even temper. Never let the fire of ignorance flare up. Toward everyone, be humble, with a gentle face and a pleasant expression; never lose your temper. This is the wondrous sound’s power.
Sentient beings with greedy minds, upon hearing that wondrous sound, are freed from greed. By nature, greed knows no satisfaction—the more, the better. But after hearing that wondrous sound, they not only cease to be greedy, but also give alms. Hence the saying: “Knowing when you have enough brings peace and happiness; doing good deeds brings the greatest joy.” If you can change your former habits of greed and stinginess, would you say that sound is wondrous? That wondrous sound can transform people’s greed, anger, and delusion into morality, concentration, and wisdom. Would you say that is wondrous? It has such great power that even if you are ill, you recover; even if you are supposed to die, you do not. Its efficacy is inconceivable. Some people say, “Dharma Master! What you teach really makes no sense. Some people are supposed to die but don’t, and some people are supposed to become ill but don’t.” If there were no such miracles, how could it be called wondrous sound? Wondrous sound means that even if you try to imagine it, you cannot; what seems impossible becomes possible, and what seems impossible to accomplish can be accomplished. That is what is wondrous. For example, afflictions are not easy to eliminate, but once you hear the wondrous sound, your afflictions will be eliminated.
“Praise the names of the Buddhas of the three times.” Why say that greed is not greed, anger is not anger, delusion is not delusion, illness is not illness, and death is not death? Because all are within the wondrous. Therefore, one should praise the names of the Buddhas of the three times. If one devoutly recites their sacred names, all afflictions will be transformed into bodhi; all greed into giving, anger into compassion, and ignorance into wisdom, because this wondrous sound is inconceivable. Although one praises the names of the Buddhas of the three times, their power, too, is wondrous beyond description.
“That Buddha has immeasurable supernatural powers.” What evidence is there to say that he has such great power? This is the wondrous functioning of the Buddha’s immeasurable supernatural powers; this is the evidence.
“They all manifest in this place of enlightenment.” In this bodhi place of enlightenment, this inconceivable realm manifests.
Then the miraculous spiritual powers and wondrous functions are fully revealed. However, the Dharma I have just spoken of is merely a drop of water in the ocean, a speck of dust in a world-system—not the whole of it. This is “knowing one and returning to the infinite,” also expressed as “understanding one thing means understanding all things”: once you know one thing, you know all the others as well. These miraculous spiritual powers and wondrous functions have an inconceivable power of resonance and communion with the Way. They can not only enable the ignorant to attain wisdom, but also enable living beings who have not yet ended birth and death, upon hearing this wondrous Dharma, to immediately end birth and death and realize Nirvana.
All the flowers bloom side by side like garlands,
Luminous clouds flow and spread throughout the ten directions,
The spirit of the Bodhi tree turns toward the Buddha,
With one mind, gazing in reverence as an offering,
Commentary: “The flowers bloom in profusion like hanging garlands.” Countless flowers bloom on the bodhi tree. Those bodhi flowers compete to blossom, spreading out like strings of jeweled garlands. One flowering branch is very beautiful, and another is even more beautiful. They are so magnificent that anyone who sees them is inspired to bring forth the bodhi mind.
“Bright clouds roam throughout the ten directions.” That light is like white clouds, moving about and expounding the Dharma throughout the realms in the ten directions.
“The spirit of the Bodhi tree turns toward the Buddha.” The spirit of the Bodhi tree uses those flowers and that light to make offerings to all the Buddhas in the ten directions.
“Wholeheartedly contemplate and make offerings to the Buddha.” To focus one’s mind entirely on contemplating the Buddha—that is, never letting one’s eyes leave the Buddha for even a moment—is to make offerings to the Buddha.
The radiance and flames of the mani jewels all become banners;
Within the banners, they blaze and emit wondrous fragrance;
Their fragrance wafts everywhere, perfuming all beings;
Therefore, that place is altogether pure and adorned;
Commentary: “The shining maṇi jewels all become banners.” The maṇi jewels on the Bodhi tree all radiate flames of light, shining splendidly; those flames of light, in turn, form a great Dharma banner.
“Within the radiant assembly, fragrance wafts forth.” Within that great Dharma assembly, a very brilliant flame also blazed forth. From within the flames, fragrance wafted out, spreading everywhere.
“That fragrance perfumes them all.” That fragrant scent perfumes all sentient beings, causing them to give rise to the aspiration for enlightenment and practice the Bodhisattva path.
“Therefore, the bodhimanda is solemn and pure.” That fragrance permeates the minds of sentient beings, making them pure. Thus, the bodhimanda is very majestic and beautiful, immaculate and undefiled, and all sentient beings bring forth the unsurpassed bodhi mind.
The drooping lotus blossoms spread golden light,
Its radiance proclaims the Buddha’s wondrous voice everywhere;
Its universal shade covers the lands of the ten directions,
Forever stilling the burning afflictions of sentient beings.
Commentary: “The drooping lotus emits golden light.” Within the Dharma assembly are wondrous lotuses, and these flowers in turn emit a truly golden radiance that spreads all around.
“That light expounds the Buddha’s voice everywhere.” The light above the lotus shines forth, proclaiming the Buddha’s Dharma-voice. That wondrous sound spreads everywhere like a mass of clouds, allowing sentient beings to hear it very clearly.
“Covering all the realms in the ten directions.” This wondrous cloud of sound reaches throughout the Dharma realm in the ten directions, expounding the wondrous Dharma for all sentient beings. It also envelops all sentient beings throughout all the Buddha-lands in the ten directions.
“Permanently extinguish the afflictions of sentient beings.” That light can eliminate all the afflictions and the fire of ignorance of sentient beings, eradicate the illness of the three poisons—greed, anger, and delusion—and restore health to body and mind.
The Bodhi Tree King’s sovereign power,
Constantly radiates light of utmost purity;
The assemblies in the ten directions are boundless
All appear reflected within the place of enlightenment.
Commentary: “The Bodhi Tree King possesses sovereign power.” The Bodhi tree is king among trees, and the very body of that tree king possesses supernatural sovereign power.
“Constantly radiates very pure light.” The king of the Bodhi trees constantly radiates exceedingly pure light.
“The assemblies of the ten directions are boundless.” The assemblies within the Dharma realms of the ten directions are immeasurable and boundless, impossible to count.
“Nowhere is it not manifest within the place of enlightenment.” However, there are immeasurable assemblies, all of which manifest within the place of enlightenment of the king of the Bodhi tree. This place of enlightenment also manifests within the other place of enlightenment, mutually illuminating one another.
The radiant flames of the jeweled branches are like bright lamps,
Their light gives voice to the proclamation of the great vows,
As the Buddha did of old in all realms of existence,
All the practices originally cultivated are fully set forth
Commentary: “The precious branches shine brilliantly like lamps.” The mani-jeweled branches of the king of bodhi trees all radiate light like lamps.
“Light expounds the Dharma sounds and proclaims the great vows.” Within that light, the wondrous sounds of the Dharma are expounded, proclaiming the great vows of the Buddhas of the past.
“Just as the Buddhas of old did in the realms.” In the past, when the Buddha was cultivating at the causal stage, he too cultivated in the twenty-five realms.
“All the methods of spiritual cultivation are described in full.” Whatever Dharma method the Buddha had practiced, he explained completely, like watching television, with scene after scene appearing.
The gods beneath the tree, as numerous as dust motes,
All together protect this place of enlightenment,
Each and every Tathagata before the Bodhi tree,
Moment by moment proclaims the gate of liberation,
Commentary: “The gods beneath the tree are as numerous as dust.” Beneath the Bodhi tree are boundless tree gods, as numerous as dust particles.
“They all jointly protect this place of practice.” Those deities came together to protect the Bodhi site.
“Every Tathagata [is] before the tree of enlightenment.” All Buddhas, when they become Buddhas, must attain enlightenment beneath the Bodhi tree.
“In every thought, they proclaim the gateways of liberation.” The tree deities not only protect the place of enlightenment, but also help the Buddha proclaim and teach the Dharma, enabling the Buddha’s teachings to flourish and spread far and wide. In every thought, they proclaim the principles of the various gateways of liberation in the Flower Adornment Sutra.
In times past, the World-Honored One cultivated every practice,
Making offerings to all the Tathāgatas.
His former practices and name are all revealed
Within the maṇi jewel.
Commentary: “In the past, the World-Honored One practiced various practices.” In the past, when the Buddha was at the causal stage, he cultivated the six perfections, the myriad practices, and all Dharma gates.
“Make offerings to all the Tathāgatas.” The practice consists of paying homage to the Buddhas, praising the Tathāgatas, diligently making offerings, and making offerings to all the Buddhas of the three times and ten directions.
“The various practices and hearing his name.” In the realms where the Buddha practiced in ages past, all had heard his name; everyone knew how he practiced.
“Everything appears within the maṇi jewel.” Within the maṇi jewel, the Bodhi tree manifests all the realms of the past, enabling sentient beings to see them and thereby give rise to bodhicitta and cultivate the unsurpassed fruit of Buddhahood.
All places of enlightenment emit wondrous sounds
Their sounds are vast, pervading the ten directions
If there are sentient beings able to receive the Dharma
None fail to be subdued and made pure.
Commentary: “All the bodhi sites resound with wondrous sounds.” Within the Bodhi site of enlightenment, whether it is the bodhi tree, the lion throne, or even the light, flowers, and so on, everything emits a wondrous sound, expounding all the wondrous Dharma.
“That sound is vast, pervading the ten directions.” That wondrous sound resounds widely, filling the Dharma realm of the ten directions.
“If there are sentient beings who receive the Dharma.” If there are sentient beings who are able to receive this Dharma and have a karmic affinity with it.
“Subduing all things brings about purity.” To subdue all things is to become pure; that is, to be free of the afflictions of greed, anger, and delusion, and to give rise to pure bliss.
In times past, the Thus Come One universally cultivated and practiced,
All immeasurable works of adornment,
All the Bodhi trees in the ten directions,
Each one adorned in immeasurable ways.
Commentary: “In the past, the Tathagata cultivated all practices.” In the past, when the Buddha was at the causal stage, he cultivated every Dharma-door, all pure and undefiled.
“All the innumerable works of adornment.” The Buddha practices innumerable Dharma methods, and thus there are innumerable works of adornment.
“All the Bodhi trees in the ten directions.” The Buddha-lands in the ten directions, every single Bodhi tree.
“Each and every one is adorned in countless ways.” The adornments on each bodhi tree are different, and each bodhimanda is adorned differently as well. Within the countless bodhimandas are countless kinds of adornments.
At that time, the Bodhisattva Mahāsattva Golden Flame of Perfect Radiance, empowered by the Buddha, gazed universally upon all the oceans of assemblies in the bodhimandas and then spoke these verses:
Commentary: At that time, the great Bodhisattva Golden Flame Perfect Light, relying on the Buddha’s great awe-inspiring spiritual power, surveyed the entire oceanic assembly gathered in the Bodhimanda and then spoke these ten verses. This describes the realm of praising the Buddha’s inconceivable ten powers of wisdom.
The ten powers of wisdom are:
1. The power of knowing what is and is not possible.
2. The power of knowing the karmic results of the past, future, and present.
3. The power of knowing superior and inferior faculties.
4. The power of knowing the various inclinations.
5. The power of knowing the various realms.
6. The power of knowing the paths leading to all destinations.
7. The power of knowing meditations, liberations, and samādhis.
8. The power of recollecting past lives.
9. The power of the divine eye.
10. The power of knowing the exhaustion of the taints.
In the past, the Buddha cultivated the practices of Bodhi;
In all realms, he understood them clearly;
Regarding what is possible and impossible, he was completely free of doubt;
This is the Tathāgata’s first power of wisdom;
Commentary:“Long ago, the Buddha cultivated the practice of bodhi.” In ancient times, when the Buddha cultivated the practice of bodhi.
“In all realms, thoroughly understood.” The Buddha thoroughly understands every single realm.
“The knowledge of what is and what is not is pure and unobstructed.” Whatever the Dharma may be, the Buddha understands it clearly; whatever path it may be, the Buddha knows it thoroughly; whatever realm it may be, the Buddha sees it clearly. The Buddha knows all the Dharmas, and also knows the minds of all sentient beings. He has no doubt or confusion about any realm of what is and what is not. Why is there no doubt or confusion? Because he understands everything completely. What does “what is and what is not” mean? For example, planting wholesome causes and attaining wholesome results is reasonable. But if one says that planting wholesome causes brings painful results, that would be unreasonable—that is, what is not. Here, “what is” means establishing all Dharmas as “so” or “not so”; the Buddha possesses this power of wisdom.
“This is the first of the Buddha’s powers of wisdom.” This is the Buddha’s first power of wisdom, that is, the power of knowing what is possible and impossible.
As in the past, [the Buddhas] equally contemplated the nature of all dharmas
All oceans of karma are clearly and thoroughly understood
Thus, now within the net of light
Pervading the ten directions, [they] can expound it fully
Commentary:“Just as the Buddha of old contemplated the nature of all dharmas.” Just as the Buddha, in the past, present, and future—the three periods of time—observes the nature of all dharmas, so too one observes how this person in the past gave rise to delusion, created karma, and underwent retribution; how they give rise to delusion, create karma, and undergo retribution in the present; and how they will do so in the future.
“All oceans of karma are fully understood.” All karmic retributions of the past, present, and future—the three times—are like an ocean, yet the Buddha’s power of wisdom sees them all with complete clarity.
“Thus, it brings [them] within the net of light.” Such realms as the ocean of karma appear within the light emitted by the bodhi tree.
“Fully expounded throughout the ten directions.” This state is manifested not only beneath the bodhi tree in one direction, but also beneath the bodhi trees in the ten directions—that is, beneath every bodhi tree throughout empty space and the Dharma realm, everything is likewise so. In short, they manifest in one another. The bodhi tree in this direction appears in the ten directions, and the bodhi trees in the ten directions, in turn, appear in this direction. The states are layered upon one another without end. This is the Buddha’s second power of wisdom, also known as the power of wisdom concerning karmic retribution in the past, present, and future.
In former lives, practiced the great skillful means;
According to sentient beings’ faculties, transformed and instructed them;
Universally causing the minds of the assembly to become pure;
Therefore, the Buddha was able to attain the power of knowledge of faculties;
Commentary: “In a past life, he cultivated the great expedient means.” In past lives, when the Buddha practiced the Bodhisattva path, he attained the Dharma-door of skillful expedients—the great expedient means.
“According to the faculties of sentient beings, [the Buddha] teaches and liberates them.” The Buddha clearly knows the faculties and dispositions of sentient beings, whether superior or inferior. Superior faculties are wholesome roots; inferior faculties are unwholesome roots. The Buddha adapts to the faculties and dispositions of sentient beings in order to teach them and guide them, enabling them to bring forth the bodhi mind and practice the Bodhisattva path. Hence the saying:
“First use the hook of desire; Then lead them into the Buddha’s wisdom.”
If we want to teach and transform these sentient beings and liberate them, we must observe what they delight in. First give them what they delight in, and then teach them the Dharma, skillfully guiding them little by little. This is the method of leading them. It is like the story of the Buddha converting a little child with empty hands: that is, using expedient means to teach and transform sentient beings.
If you wish to save this person, you must first clearly understand whether their faculties are superior or inferior. See what they like and what they dislike; only then will teaching the Dharma to them succeed. Therefore, those who cultivate the Way must truly understand psychology, know the faculties of sentient beings, and teach the Dharma skillfully and appropriately in order to succeed.
“Causing the minds of all the assemblies to be pure.” Because the Buddha knows the roots and capacities of sentient beings, he causes the minds of all the great assemblies in the Dharma gatherings throughout the worlds of the ten directions to be pure and free from defilement.
“Therefore, the Buddha accomplishes the power of wisdom concerning the faculties.” Because the Buddha cultivates great skillful means, he accomplishes the power of wisdom concerning the faculties. This is the Buddha’s third power of wisdom, also known as the power of wisdom that knows the superior and inferior faculties.
As the understandings of all beings differ,
The pleasures they desire and the practices they follow all vary,
According to what is suitable for each, he teaches the Dharma,
The Buddha, through the power of wisdom, is able to do so.
Commentary: “As beings understand differently.” Having clearly discerned the faculties and natures of all sentient beings, one then understands all sentient beings. Each person and each kind of creature has a different nature. People have the full nature of humans, dogs have the full nature of dogs, cats have the full nature of cats, and mice have the full nature of mice; all possess abilities and wisdom. Just as frogs know how to jump, rabbits know how to run, fish know how to swim in water, and birds know how to fly through the air—these are their abilities and wisdom.
“Their preferences for different practices are not the same.” Each kind of sentient being has its own preferences, just as dogs bark when they see people, cats catch and eat mice, chickens crow, and dogs guard the door. All are useful; they cannot be forced to be alike. Therefore, we must clearly understand the capacities and dispositions of sentient beings before we can teach and transform them.
“Teach the Dharma according to their inclinations.” The Buddha would adapt to whatever Dharma sentient beings were capable of receiving and teach it to them: to those with superior faculties, he would teach profound Dharma; to those with inferior faculties, he would teach more elementary Dharma.
“The Buddha can do this by means of the power of wisdom.” The Buddha often observes beings’ faculties and speaks the Dharma accordingly. He considers the conditions and affinities of sentient beings, and teaches whatever Dharma is appropriate to teach. This is the Buddha’s fourth power of wisdom, also known as the power of manifold understanding and wisdom.
Throughout the ten directions, all oceans of Buddha-lands,
All realms of sentient beings,
The Buddha’s wisdom, equal to empty space,
Can all manifest within the pores of a hair.
Commentary: “Throughout all the lands in the ten directions.” Throughout all the Buddha-lands in the ten directions.
“All the realms of sentient beings.” All lands and realms of sentient beings in the ten directions.
“The Buddha’s wisdom is equal, like space.” The Buddha’s wisdom is equal, like space.
“All are manifested in the pores.” All the Buddha-lands and all the realms of sentient beings, though vast and boundless, are nevertheless manifested within the Buddha’s pores. What is this principle? It is the principle that the great appears within the small and the small appears within the great, with no obstruction between great and small. The three-thousand great thousand world systems are great, while the Buddha’s pores are small; the Buddha’s powers of wisdom reach to the very limits of the Dharma Realm. The Buddha knows the various realms (all kinds of realms), and therefore uses various dharmas to depict the various realms. This is the Buddha’s fifth wisdom power, also known as the wisdom power of knowing the various realms.
Wherever the Buddha goes, he knows all
In one thought, the three times are entirely without remainder
The beings, lands, and kalpas of the ten directions, throughout all times
He can reveal and teach them all, making them manifest and clear
Commentary: “Buddha knows all paths leading to every destination.” The Way must be cultivated purely in order to attain enlightenment. If one cultivates defiled Dharma, one cannot leave suffering and attain happiness, nor can one attain enlightenment. The Buddha knows this principle. Therefore, “the path to all destinations” is also called “the course that goes everywhere.” “Everywhere” means all; “destination” means the place one reaches; and “course” means the Way. If you wish to leave suffering and attain happiness, you must cultivate pure Dharma. If you do not wish to leave suffering and attain happiness, then you pursue defiled Dharma. The Buddha’s wisdom knows all paths leading to every destination.
“A single thought encompasses the three times without omission.” In a single thought, the Buddha can make the events of the three times manifest; nothing fails to appear, and so it is said that nothing is omitted.
“The sentient beings, worlds, and kalpas of the ten directions, throughout all time.” Not only that, but all the kalpas and lands in the ten directions, all sentient beings, and all times.
“They are all revealed and made clear.” The Buddha fully reveals and teaches this to sentient beings, enabling them to see this realm and also understand it thoroughly. This is the Buddha’s sixth power of wisdom, namely, the power of knowing the paths leading to all destinations.
The powers of meditation and liberation are boundless
Samādhi and skillful means are likewise so
The Buddha manifests to bring joy
He universally dispels the darkness of afflictions.
Commentary: “The power of meditative concentration and liberation is boundless.” The Buddha has the power of meditative concentration and liberation, and this power is immeasurable and boundless. What is meditative concentration? It is when deluded thoughts do not arise, and, sitting, one sees one’s own nature. What is liberation? It is breaking free of the bonds of karma and delusion and escaping the suffering that is the fruit of the three realms.
“Samadhi and skillful means are likewise so.” The Buddha has immeasurable and boundless powers of concentration and skillful means. What is samadhi? It is right concentration: not deviating or being wrong is right; not pondering or thinking is concentration. What are skillful means? They are skillful methods that can be used conveniently.
“The Buddha manifests in order to bring joy.” For the sake of all sentient beings, the Buddha manifests all kinds of the powers mentioned above, enabling them to attain joy.
“Causing all to completely eliminate the darkness of afflictions.” It causes all sentient beings to use the water of samādhi wisdom to cleanse away the darkness of the afflictions of greed, anger, and delusion, and return to the source. This is the Buddha’s seventh power of wisdom, also known as the power of samādhi wisdom of meditative concentration and liberation.
The Buddha’s unobstructed wisdom encompasses the three times;
In a single instant, all appear within the pores;
The Buddha-Dharma, lands, and sentient beings;
All that appears arises through the power of thought;
Commentary: “The Buddha’s wisdom is unobstructed throughout the three periods of time.” The Buddha’s wisdom has no hindrances; there is nothing He does not know and nothing He does not understand clearly. He comprehends all three periods of time: the past, present, and future.
“Every instant appears within the pores.” In a very short period of time, all the causes and conditions of the three lifetimes can appear within a pore.
“Buddha-Dharma, Buddha-lands, and sentient beings.” What realms appear within the pores? The turning of the Dharma wheel and the expounding of wondrous Dharma appear, along with the lands of the Buddhas and all sentient beings.
“What is manifested all depends on the power of thought.” The states that appear are all manifested through the power of wisdom that recollects past abodes. This is the Buddha’s eighth power of wisdom, namely, the power of wisdom that recollects past abodes.
The Buddha’s eye is vast as space
It sees the entire Dharma-realm, leaving nothing unseen
Within the unobstructed ground, its function is peerless
That eye, countless Buddhas can expound.
Commentary: “The Buddha’s eyes are vast like space.” The Buddha’s eyes are vast and boundless like space; this signifies the vastness of the eye of wisdom.
“Seeing throughout the entire Dharma realm, nothing is left out.” The Buddha sees into the minds of sentient beings throughout the Dharma realms of the ten directions and knows what they are thinking. There is nothing he cannot see.
“In the stage of unobstructedness, his abilities are unsurpassed.” In the past, when the Buddha was at the causal stage, he cultivated the Dharma method of unobstructedness; therefore, his abilities were beyond compare, and no one could equal him.
“That eye can be expounded by immeasurable Buddhas.” The Buddha’s eye has wondrous functions that are limitless and boundless; only a Buddha can expound them and attain this realm. This is the Buddha’s ninth power of wisdom, namely, the power of wisdom of the heavenly eye.
All sentient beings possess the various fetters,
All latent tendencies and habitual patterns,
The Tathāgata appears throughout the world,
And employs skillful means to eradicate them all,
Commentary: “All sentient beings are burdened with karmic obstacles.” All karmic obstacles are “fetters.” If one has fetters, one cannot be liberated—in other words, one is bound. Bound by what? Bound by the karmic obstacles one has created. Why create karmic obstacles? Because the three poisons of greed, anger, and delusion wreak havoc, constantly creating defiled karma. Thus, one remains in darkness, unable to see the light and lacking wisdom. How can karmic obstacles be eliminated? One must practice. What should one practice? Cultivate precepts, concentration, and wisdom; follow the Bodhisattva path; and when one’s merit and virtue are perfected, karmic obstacles will naturally be eliminated.
“All latent tendencies and habitual energies.” The seeds of karmic obstructions that come into effect exist in the eighth consciousness, and all latent tendencies and habitual energies are formed over lifetime after lifetime.
What are habitual tendencies? They are residual habits. For example, someone who smokes may observe the precept against smoking, yet sometimes still want to smoke; that is a residual habit. The same is true of someone who drinks alcohol: even in a dream, they may dream of smoking or drinking. All bad habits and ingrained faults are called habitual tendencies. Greed, anger, and delusion are habitual tendencies, too. For example, among the Buddha’s disciples, Venerable Pindola Bharadvaja had a habitual tendency toward greed: he coveted a sandalwood bowl and used his supernatural powers to take it. Venerable Shariputra had a habitual tendency toward anger: although foremost in wisdom, he still lost his temper. Venerable Chullapanthaka had a habitual tendency toward delusion: although he attained enlightenment, he still had some foolishness.
“The Tathagata appears throughout the world.” The Buddha appears throughout all worlds, extending to the limits of empty space and pervading the Dharma Realm.
“They all use skillful means to bring about eradication.” The Buddha fully employs skillful means to eradicate the habitual tendencies of all sentient beings, enable them to attain the undefiled state, and enable them to become Buddhas. He has this power of wisdom. Since the Buddha became a Buddha by completely eliminating all outflows, he can enable sentient beings to become Buddhas. This is the Buddha’s tenth power of wisdom, also known as the power of knowledge of the exhaustion of outflows.
At that time, Dharma-Realm Universal Sound Bodhisattva Mahāsattva, relying on the Buddha’s might, having universally surveyed the ocean of assemblies at all bodhimandas, then spoke these verses, saying:
Commentary: At that time, the great Bodhisattva Universal Sound of the Dharma Realm, relying on the Buddha’s great majestic spiritual power, surveyed all the vast assemblies gathered at the site of enlightenment. Then he used eleven verses to explain the principles discussed earlier that had not yet been fully explained. The first of the eleven verses is general, broadly summing up the meaning of the ten pāramitās, while the remaining ten verses are specific, explaining them one by one. One must earnestly cultivate these ten pāramitās in order to reach the other shore. The ten pāramitās are also called the ten perfections:
1). The perfection of giving.
2). The perfection of ethical discipline.
3). The perfection of patience.
4). The perfection of diligence.
5). The perfection of meditation.
6). The perfection of wisdom.
7). The perfection of skillful means.
8). The perfection of aspiration.
9). The perfection of power.
10). The perfection of knowledge.
Liberation means ferrying you to ultimate Nirvana. It is also the boat—the boat that crosses the sea of suffering, birth, and death. These are ten boats, all of which can reach the other shore.
The Buddha’s majestic spiritual power pervades the ten directions;
He manifests vast and all-encompassing, without distinction;
The practices of great bodhi and the pāramitās;
All that was perfected in the past, he causes to be seen.
Commentary: “The Buddha’s spiritual power pervades the ten directions.” The Buddha’s great awe-inspiring virtue, great supernatural powers, and great power fill the ten directions, extending to the furthest reaches of space and throughout the Dharma realm.
“Manifesting broadly without distinction.” The Buddha’s majestic spiritual power is vast and equal, manifesting everywhere without distinguishing between high and low.
“The practice of the Great Bodhi Pāramitā.” The Buddha cultivated the practice of the Great Bodhi, aroused the great aspiration for awakening, and cultivated the Great Pāramitā. He did what was difficult to do and endured what was difficult to endure. He diligently cultivated all Dharma-gates leading to the other shore with courageous vigor.
“Long ago, all was complete, enabling them to see.” In the past, the Buddha cultivated the ten perfections and myriad practices, perfecting them all completely, so that everyone in the Dharma assembly could see this realm.
In the past, he aroused great compassion for sentient beings,
He practiced the Perfection of Giving,
Through this, the Buddha’s body became supremely wondrous,
He could make all who saw him rejoice,
Commentary: These four verses speak of the perfection of giving. “Perfection” means “reaching the other shore.” Anything that is completed or brought to success is called reaching the other shore; this is an expression from ancient India. Why must we give? Because sentient beings have six kinds of coverings that obscure their own path to bodhi.
1). Concealed miserliness: This means being unable to part with anything, not giving even a single coin to anyone. Hence the saying: “Parting with money is like having one’s flesh cut away.” One calculates everything carefully, doing whatever benefits oneself; if something brings no benefit, one never does it. This careful calculation is the mindset of a miser.
Long ago, there was a very greedy and stingy man. When a friend invited him to a birthday celebration, he was expected to bring a gift. He thought, “Whatever I bring as a present, I’ll have to spend money to buy. What a waste of money—and it won’t even be a valuable keepsake. I might as well draw a really big cake on a piece of paper. It won’t cost me anything, and it can serve as a keepsake.” So he drew a birthday cake and took it to his friend’s house to offer his congratulations. When he saw his friend, he said, “Congratulations! Congratulations! I wish you a happy birthday and boundless longevity! I don’t have any special gift to give you, so I’ve brought you this cake as a birthday offering.” His friend was even more miserly. Seeing the birthday cake drawn on the paper, he said to him, “When your birthday comes, I’ll bring you a cake this big”—he drew a large circle in the air with his hand—“to celebrate your birthday and as a commemorative gift.” This man couldn’t even part with a sheet of paper or spend a single coin. This is a joke about stinginess.
2). Violating and concealing the precepts: A person who believes in the Buddha and has received the precepts, but does not uphold the precious vajra precepts, continually kills, steals, commits sexual misconduct, lies, and drinks alcohol, thereby violating these five fundamental precepts.
3). Obscured by anger: Whatever happens, one flies into a rage for no reason; the flames of ignorance rise three zhang high, and yet one remains unaware.
4). Concealed laziness: Feeling that nothing one does has any meaning and that one might as well sleep, since that is the most pleasurable thing, is a manifestation of laziness.
5). Scatteredness as an Obscuration: From morning until night, one gives rise to false thoughts all day long; the mind is unfocused and does not cultivate the practice. Once one becomes lax, one becomes scattered; when scattered, one has no wisdom; without wisdom, one cannot attain liberation.
6). Evil wisdom obscures: Wisdom can also be divided into good and evil. Using it in the right way is good wisdom; using it in the wrong way is evil wisdom. Delinquent youths, for example, have evil wisdom: they are clever at whatever they do, yet in the end they are deceived by their own cleverness.
With this kind of obstruction, one cannot practice giving. They think, “Why should I give to you? Why don’t you give to me?” It is like monastics who never think of giving to others, but only think about others making offerings to them. From morning until night, they pay attention only to laypeople, wondering how much money this layperson has and how much that one has. They keep a very clear tally, constantly giving rise to these deluded thoughts.
“Long ago, he aroused great compassion for sentient beings.” In the past, when the Buddha was cultivating on the causal ground, he aroused great compassion for sentient beings. Compassion can relieve suffering; when sentient beings suffer, he bestows joy upon them, enabling them to leave suffering and attain happiness.
“Cultivate the Perfection of Giving.” The Buddha practices the Dharma-gate of giving, generates the aspiration to relieve sentient beings’ suffering, and enables them to attain true happiness.
The practice of giving must continue without interruption. Whether giving much or little, one must give, and must hold the thought of “the emptiness of the three spheres” (the threefold emptiness of giving):
1). The giver is not seen.
2). The gift is not seen.
3). The recipient is not seen.
These three things, right? In other words, not being attached. If one is attached, there is no merit; that is giving in pursuit of fame and gain, with an ulterior motive.
There are three kinds of giving:
1). The giving of material wealth: There are two kinds of material wealth: inner wealth and outer wealth. Inner wealth consists of the head, eyes, marrow, and brain; outer wealth consists of lands, one’s country, wife, and children. Outer wealth is easy to give: one can give one’s lands and cities to others, and one can also give one’s wife and children to others. Inner wealth, however, is not easy to give. Yet those who practice the Bodhisattva path can give it away because they have the four immeasurable qualities of loving-kindness, compassion, sympathetic joy, and equanimity.
2) The gift of Dharma: This means explaining sutras and expounding the Dharma. It is making offerings through the Dharma, hence the saying: “Of all forms of giving, the offering of the Dharma is supreme.” Therefore, the giving of Dharma is superior to the giving of material goods. Giving material goods is giving that has visible form; giving the Dharma is formless giving. If someone has neither money nor the Dharma to give, they can give their strength, dedicating themselves to the Buddha and working for the sake of Buddhist teachings. As long as they do so with sincere devotion and without seeking anything in return, even sweeping the ground or cleaning the toilets is meritorious. Adorning the place of practice and beautifying the surroundings are also forms of giving—the giving of one’s strength.
3). The gift of fearlessness: Helping people feel no fear and always feel very peaceful. For example, when someone has an accident, we should comfort them with words and help them through our actions, so that the person in distress can be safe. This is the Buddhist spirit of great compassion and fearlessness.
“Thus the Buddha’s body is most wondrous.” Because the Buddha practiced the Perfection of Giving, his body is adorned with excellent marks: it has the thirty-two marks and eighty auspicious features, and such wondrous and supreme bodily characteristics.
When the Buddha practiced giving, he gave anything and everything to sentient beings. Whatever they needed, he gave them—even his own body, mind, and life. Such a spirit of compassion, sympathetic joy, giving, and equanimity is truly great! We are unlike that, foolishly thinking that giving means suffering a loss. Why should we give our own money and possessions to others? We must not think this way. We should understand that giving brings immeasurable merit and virtue. Thus, there is a saying: “Being disadvantaged is taking advantage.” A disadvantage in the morning, a convenience in the evening. Only those who practice giving can experience the truth of this state.
“Everyone who sees him is made to feel joy.” Or, it means causing all sentient beings who see the Buddha to give rise to great joy! Because, while practicing on the causal ground, the Buddha widely formed good affinities, everyone who sees him rejoices, respectfully makes offerings, and cherishes him without letting go.
Of old, in the boundless ocean of great kalpas,
I cultivated the perfection of pure precepts,
Thus I attained a pure body pervading the ten directions,
Universally extinguishing all the world’s grave sufferings,
Commentary: These four lines of verse speak of the Perfection of Observing the Precepts. What are precepts? They mean not doing evil and preventing wrongdoing; that is also: “Do no evil,
Do good.” Do not do evil deeds; that is, keep the three karmas of body, speech, and mind pure. The body must not commit the three evils of killing, stealing, and sexual misconduct. The mouth must not commit lying, frivolous speech, abusive speech, or divisive speech. The mind must not be greedy, angry, or deluded—these are the three evils. Only when one refrains from these ten evil deeds are the three karmas pure. Do all good deeds; that is, do work that benefits sentient beings, which also means diligently cultivating precepts, concentration, and wisdom.
Emperor Xuanzong of Tang (who had once left home to become a novice monk) asked Chan Master Tiến Phước Biện, “What are the precepts, concentration, and wisdom?” The Chan master replied: “Guarding against wrongdoing and refraining from all evil is morality. When the six sense faculties come into contact with the six sense objects without following conditions, that is concentration. When mind and objects are both empty, yet illumined, that is wisdom.” This clearly explains morality, concentration, and wisdom.
The precepts serve to prevent wrongdoing. Buddhist precepts and worldly law are not the same. Worldly law punishes those who have already committed crimes, but is not effective at preventing wrongdoing. Having precepts means not doing evil; observing and upholding them means doing good. Thus, the Buddhadharma supports the law, helping people understand the principle of karmic cause and effect so that they do not create evil karma contrary to their conscience. In short, diligently cultivating precepts, concentration, and wisdom is doing good; eliminating greed, anger, and delusion is refraining from evil.
During the Tang dynasty, Governor Bai Juyi asked Zen Master Wuchao, “What is the Buddha Dharma?”
The Zen master said: “Do not do evil things; Do good things.”
– Bai Juyi said, “Even a three-year-old child knows this principle.”
– The Zen master said, “Though every three-year-old child knows it, an eighty-year-old man has yet to put it fully into practice.”
Indeed, Buddhism therefore emphasizes that understanding and practice must go hand in hand; knowing without acting is no different from not knowing.
“Long ago, in the boundless ocean of great kalpas.” In ancient times, the Buddha passed through great kalpas as numerous as the ocean, immeasurable and boundless; therefore, it is called the ocean of great kalpas.
“Cultivate the Perfection of Pure Precepts.” Practice the precious vajra-bright precepts, which are supremely pure. There are five precepts: not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. There are also the eight precepts, which are the Eight Precepts of Purification. These two sets of precepts are upheld by laypeople. There are also ten precepts, upheld by novice monks and novice nuns. Bhikshus uphold 250 precepts, and bhikshunis uphold 348 precepts; these are upheld by those who have left home. There are also the Bodhisattva precepts: the ten major precepts and the forty-eight minor precepts. Both laypeople and monastics may receive and uphold these. Whatever the form of the precepts, one must uphold this Perfection of Pure Precepts with body and mind in order to reach the far shore of pure Nirvana.
“One should realize a pure body pervading the ten directions.” Because the Buddha practiced all the precepts, cultivated every kind of wholesome Dharma, and taught and transformed all sentient beings, he attained the pure Dharmakaya, which then pervaded the Dharma realms throughout the ten directions.
“Eradicates the grave sufferings of the world.” The Buddha impartially eradicates all the grave sufferings of the world, enabling all sentient beings in the world to attain peace and happiness.
In ages past, cultivating pure forbearance
True faith and understanding, without distinction
Therefore, all forms and features are complete
Universally radiating light, illuminating the ten directions.
Commentary: These four verses speak of the Perfection of Patience: when others harass and belittle you, you must endure without reacting. Endure what others cannot endure; even what you cannot endure, you must endure. This is the most important practice for a cultivator. If you want to understand the Buddhadharma clearly, you must not forget the practice of patience. If someone scolds you, you must endure it; if someone hits you, you must endure that too. Even if someone kills you, you must endure it all the more, giving rise to no fear. This is the greatest power of patience—those without deep and solid practice cannot do it. You must endure not only in body, but also in mind. If someone scolds you, not only must you refrain from talking back, your mind must also harbor no anger. If someone hits you, not only must you refrain from hitting back, your mind must also give rise to no desire for revenge. If you can endure in this way, you will have immeasurable merit. I often say:
“Patience is a priceless treasure
When people treat you badly,
If you can patiently endure,
Everything will turn out well.”
This is the Perfection of Patience, an incomparable treasure. If people treat you badly and you can patiently endure it, then whatever you do is sure to succeed completely. Bodhisattva Maitreya said:
“The old monk wears patched robes,
Stale rice fills his belly.
Patched robes ward off the cold;
Let all things follow their course.”
I, this old monk, wear only torn, patched robes and eat only plain rice, with no flavor to speak of—just enough to fill my belly. I wear my patched robe to keep out the cold. In all things, one must go along with circumstances and not cling to anything. He continued:
“Some people scold the country bumpkin,
The country bumpkin only says nice things.
Some people hit the country bumpkin,
The country bumpkin falls down and rolls around.”
If someone comes to scold me, I say, “Good”;
If someone wants to hit me, I lie down and roll around as if I were asleep and knew nothing. It is also said:
“Spit in the old man’s face
Let it dry on its own
I won’t even exert myself
They won’t be bothered either.”
If someone spits in my face, I don’t even wipe it off with my hand; I let it dry naturally. That way, I don’t have to exert myself, and they won’t be troubled either. It also says:
“That is a pāramitā,
a precious jewel within the wondrous.
If one can do this,
why worry that the Way will not be realized?”
The pāramitā of patience is a wondrous treasure. If you can do what he says, why worry that your work on the Way won’t be accomplished! Everyone! Whoever cultivates the pāramitā of patience has a very broad mind, as you can see. Why is Bodhisattva Maitreya’s belly so big? Because he can endure what people throughout the world cannot endure. With broad-minded generosity, one can patiently bear everything. Bodhisattva Maitreya’s belly can accommodate everything, unlike ours, which cannot even accommodate something as small as a sesame seed. Someone says one thing, and we can’t bear it; or we see some kind of state, and we can’t accommodate it. “How does that person treat me? What does that person think of me?” From morning till night, we fill our bellies to the brim with such things. There is also a verse praising Bodhisattva Maitreya:
“His mouth is open in a smile; He speaks little.
No matter how large, nothing is as large as His belly.
Before His eyes, blessings and good fortune often come flying,
For He can contain all things.”
Maitreya Bodhisattva is always smiling and speaks very little. He carries a large cloth bag on his shoulder (later called the Cloth-Bag Great Master); it is not even as large as his belly. Great blessings are always flying toward him. Why does he have such great blessings? Because he has cultivated patience: whatever happens, he never argues with anyone, and so he has attained the samadhi of non-contention. He contains all things within his belly. There is a couplet that says:
“His mouth is often open in laughter,
Laughing at those in the world who are laughable.
His belly is large and all-embracing,
Embracing what the world finds hard to endure.”
Hence the saying: “A broad mind makes a stout body.” Optimistic people are almost always plump. Bodhisattva Maitreya symbolizes the “optimistic school.” He is the religious leader of the future age and will come to the human world to propagate the True Dharma. At present, he is in the inner court of the Tusita Heaven, expounding the sutras and teaching the Dharma.
“Long ago, he cultivated pure patience.” Long ago, when the Buddha was at the causal stage, he practiced the Dharma-door of pure forbearance.
“True faith and understanding make no distinctions.” The Buddha’s true faith and understanding are without discrimination; he treats all sentient beings equally, regarding them all as parents from past lives and as Buddhas in future lives. Since they were our parents in past lives, we cannot fail to be filial toward them; since they will be Buddhas in future lives, how could we fail to revere them? Therefore, we must cultivate the practice of patience.
“Therefore, all the physical features are perfect.” For this reason, when the Buddha attained Buddhahood, his body was especially perfect, and his appearance especially majestic.
“Radiating light everywhere, illuminating the ten directions.” The Buddha’s light of forbearance shines throughout the ten directions, causing all sentient beings to cultivate forbearance and soon attain the Buddha Way.
In ages past, diligently practiced through oceans of kalpas,
Able to transform the profound and weighty hindrances of sentient beings,
Thus able to manifest bodies throughout the ten directions,
All appearing beneath the King of Bodhi Trees.
Commentary: These four verses speak of the Perfection of Diligence. Diligence has three meanings:
1. Armored diligence.
2. Cultivating wholesome qualities.
3. Benefiting and bringing happiness.
1). Wearing armor: Like soldiers who fought in ancient times, all wore armor to protect themselves from the enemy’s weapons. The armor referred to here is the armor of diligent effort: it points only forward and never retreats. Just as in battle, one must win and cannot be defeated. What sustains the conviction of victory here? It is making great vows and using those great vows as support. Just like those who leave the home life, one must make great vows: only advance, never retreat. One must not spend every day entertaining thoughts of returning to lay life; otherwise, one has no armor of diligent effort. Whatever circumstances one encounters, one should not give rise to thoughts of retreat. One must strive for Buddhism and be willing to sacrifice for one’s aspirations for Buddhism. In short, everything is for Buddhism. This is the armor of diligent effort, sustained by great vows.
2). Gathering wholesome practices: This means using all kinds of expedient Dharma methods to advance toward the path of bodhi. Not only do we walk the path of bodhi ourselves, but we also teach sentient beings to walk it. Everyone advances together; everyone cultivates together. This is gathering and nurturing the wholesome roots of sentient beings so that all may attain Buddhahood.
3). Benefit and happiness: That is, benefiting and bringing happiness to all sentient beings, causing them all to attain unsurpassed, complete enlightenment.
“In former times, he diligently cultivated for many ocean-kalpas.” In former times, the Buddha diligently practiced the Dharma door of vigor, becoming more and more vigorous and applying himself more and more each day. Only after passing through many ocean-kalpas did he successfully complete his cultivation and attain Buddhahood.
“[He] can transform the severe obstructions of sentient beings.” The Buddha can transform sentient beings’ deep and heavy karmic obstructions—the obstacles to the bodhi path—that is, transform afflictions into bodhi and birth and death into Nirvana.
“Thus, [he] can manifest bodies throughout the ten directions.” Therefore, the Buddha manifests emanation bodies throughout the Dharma realm of the ten directions.
“All appear beneath the king of the Bodhi trees.” All the emanation bodies appear together at the site of enlightenment beneath the king of the Bodhi trees.
The Buddha practiced for countless kalpas,
The vast ocean of meditation is universally pure,
Therefore, those who see him are filled with deep joy,
All afflictions, obstructions, and defilements are eradicated
Commentary: These four verses speak of the Perfection of Meditation. The two words “meditation and concentration” combine a Chinese term with an Indian one. “Meditation” is an Indian word, properly pronounced *dhyāna*, and translated as “quiet contemplation”: ceasing all reflective thought and not giving rise to deluded thoughts. “Concentration” is a Chinese word meaning “the power of concentration.” Not deviating or going astray is being upright; not pondering or thinking is concentration. When there are no deluded thoughts, one then realizes the realm of enlightenment.
The Chan school is genuine Chinese Buddhism. During the Eastern Jin dynasty, Dharma Master Daosheng proposed the theory of sudden enlightenment and planted the seeds of bodhi. It was not until the Tang dynasty, in the time of the Sixth Patriarch Huineng, that those seeds blossomed and bore fruit. This may be called a revolution in Buddhism: it does not emphasize outward forms but focuses entirely on cultivating the mind. From then on, four standards were established:
1). A special transmission outside the teachings (transmission outside the doctrine).
2). Not relying on words and letters (not relying on written words).
3). Directly pointing to the human mind (pointing directly to people’s minds).
4). Seeing one’s nature and becoming a Buddha (seeing one’s nature and becoming a Buddha).
There are many kinds of meditation, but most discussions focus only on Tathagata Chan and Patriarch Chan. Tathagata Chan is the original form of meditation in India, that is, Hinayana meditation. When sitting, one pays attention to regulating the mind and the breath, and there are prescribed positions for the hands, feet, and body. Patriarch Chan underwent reforms by the patriarchs and has a freer form: mountains and forests, caves and valleys can all be places for meditation; one need not be in a meditation hall or a quiet room. One need only be single-minded and undistracted, unstained by even a speck of dust, and one will awaken. It does not emphasize ritual forms, but focuses on the mind. Thus, when Emperor Wuzong of the Tang dynasty persecuted Buddhism, the other Buddhist schools all collapsed and could not recover, while only the Chan school remained standing. This was because it did not require the forms of temples or scriptures, and was therefore unaffected by the calamity that befell the Dharma. As a result, Buddhism in China has been preserved to this day without being destroyed. One could say that this “continued the Buddha’s wisdom-life”; otherwise, it would truly be unimaginable.
“The Buddha practiced for immeasurably long kalpas.” The Buddha practiced continuously, passing through an immeasurably long span of great kalpas, never once becoming lax, but diligently persevering.
“The great ocean of meditation is wholly pure.” The Buddha cultivated the Dharma-gate of meditation over a period as long as an ocean of kalpas, remaining entirely pure throughout. When all deluded thoughts are completely extinguished, wisdom arises—that is, the wisdom of liberation.
“One should make those who see him feel joyful.” Therefore, when sentient beings see the Buddha, they all give rise to joy and affectionate admiration.
“All afflictions, hindrances, and defilements are eradicated.” Because of joy, all afflictions, hindrances, and defilements are completely eliminated, and wisdom also manifests.
The Tathāgata formerly cultivated the ocean of all practices
Perfected the Perfection of Wisdom
Therefore, radiant light shines everywhere
It dispels all the darkness of ignorance and folly
Commentary: These four verses speak of Prajñāpāramitā. Prajñā is translated as “wisdom,” because this wisdom is supramundane wisdom, not worldly wisdom. Worldly wisdom can be good, and it can also be evil. Supramundane wisdom is good, not evil; out of respect for its meaning, it is therefore called Prajñā. There are three kinds of Prajñā: 1). **Prajñā of Written Words:** This means using words to explain the truth, as in the Tripiṭaka, the twelve divisions of scripture, and all the Buddhist scriptures.
2). **Contemplative Prajñā:** This means that one must contemplate and clearly illuminate all the Buddhist scriptures in order to understand the truth. It is like using a torch to illuminate the principles of the Way.
3). **True-Aspect Prajñā:** The true aspect is without marks; therefore, there is the saying: “Prajñā destroys all marks.” Whatever thing or image it may be, it has no form. What is the formless? It is innate wisdom, and it is also one’s own mind. When this mind is pure, it is a Bodhisattva; when it is deluded, it is a sentient being.
“In the past, the Tathagata cultivated oceans of practices.” In the past, the Buddha cultivated all the practice-gates, as numerous as the ocean; that is, he also cultivated the practice-gate of prajna wisdom.
“Fully perfecting Prajñā Pāramitā.” Why must one cultivate the oceans of practices? Because one wishes to attain Prajñā Pāramitā. Once one has fully cultivated them, one will safely cross the ocean of afflictions and ignorance and reach the other shore of wisdom.
“Therefore, the light shines everywhere.” By cultivating the practices of prajna, one emits the light of wisdom, illuminating the Dharma Realm throughout the ten directions.
“Overcoming all the darkness of ignorance.” The Buddha overcame all ignorance and deluded thoughts, completely dispelling the darkness of ignorance. Only the radiant light of wisdom remains, enabling all beings to manifest the wisdom they inherently possess as well. How does this inherent wisdom manifest? There is only one method: sitting in meditation. This is the fundamental method for cultivating wisdom. When you sit until “Where could dust alight?”—that is also the moment of enlightenment.
Various means to transform living beings,
Causing all that is cultivated and practiced to be accomplished,
Going everywhere throughout all ten directions,
Throughout boundless kalpas, without ceasing.
Commentary: These four verses speak of the Perfection of Skillful Means. “Method” means a way of doing something; “convenient” means useful, and also skillful. There are two kinds of skillful means: the skillful means of dedication and the skillful means of rescuing and aiding. Through great wisdom, one redirects the preceding six perfections toward great bodhi; this is the skillful means of dedication. Through great compassion, one redirects the preceding six perfections toward rescuing and aiding sentient beings; this is the skillful means of rescuing and aiding. The verse says, “With all kinds of skillful means, liberate sentient beings”—this is the skillful means of rescuing and aiding. “Enable all practices to be brought to completion”—this is the skillful means of dedication. In short, this is the perfection concerned with the methods of taming all beings, rescuing and aiding all beings, and carrying out one’s practice.
“All sorts of expedient means to liberate sentient beings.” The Buddha uses all kinds of skillful expedient Dharma methods to teach and transform all sentient beings, so that they first attain the Dharma of expedient means and then obtain the true Dharma.
“May all cultivation be accomplished.” May all sentient beings fully accomplish every practice and method of cultivation.
“They extend throughout all ten directions.” The Buddha goes throughout all the Buddha-lands in the ten directions to expound the wondrous Dharma; that is, to expound the wondrous Dharma of this Great Expansive Buddha Flower Adornment Sutra.
“Throughout boundless kalpas, never resting.” Throughout countless great kalpas without end, the Buddha has gone forth to teach and transform sentient beings, never ceasing. The Buddha does not act for himself, but for all sentient beings; therefore, he comes to deliver them all, enabling them to leave suffering behind and attain happiness. We should learn to cultivate the Buddha’s way in this manner; only then can we repay the Buddha’s kindness.
The Buddha’s past practice through the great ocean of kalpas,
Purely upheld all vows and pāramitās
Therefore appeared throughout the world
To save sentient beings until the end of future time.
Commentary: These four verses speak of the Perfection of Vows. A vow is like a boat: it ferries not only oneself but also others across. It is the great vow to be reborn together in the Pure Land. There are two kinds of vows:
1). The aspiration for bodhi—that is, to seek the Buddha-way above and deliver sentient beings below—is also:
“Sentient beings are boundless; I vow to deliver them.
Afflictions are inexhaustible; I vow to end them.
Dharma gates are immeasurable; I vow to learn them.
The Buddha-way is unsurpassed; I vow to attain it.”
2). Aspiring to benefit others is also loving-kindness, compassion, sympathetic joy, and equanimity—the four immeasurable minds. Bringing benefit and happiness to others is the spirit of a Bodhisattva. The audience to whom the Flower Garland Sutra expounds the Dharma consists of great beings of the Dharma body. Throughout, it takes Bodhisattvas as its aim and the six perfections and myriad practices as its path of practice; hence the saying:
Spiritual practice without making vows
is like a flower that blooms but bears no fruit.
“In ancient times, the Buddha practiced for an ocean of great kalpas.” In ancient times, the Buddha practiced, passing through the long period of an ocean of great kalpas.
“Purifying the Perfections of Vows.” The Buddha practiced all great vows, cultivating in accordance with the vows He had made. Every vow was purified and made perfectly pure, without the slightest speck of dust. Everyone who practices the Way must make great vows, and everyone must cultivate in accordance with their vows. Whatever vow you make, you must practice in accordance with it. Do not make a vow today and forget it tomorrow. You must always cultivate in accordance with the vows you have made, without the slightest laziness. In this way, you should not entertain many false thoughts, nor should you fail to observe the rules and regulations. Therefore, everyone must make vows. Why did the Buddha become a Buddha? Because long ago He made vows, and so He was able to become a Buddha. We, too, must make vows; then in the future, we will also become Buddhas.
We make vows to constantly teach and transform sentient beings, never resting. For example, if we vow to sleep sitting up and never lie down, then we must always sleep sitting up and never lie down; if we vow to eat one meal a day, then we must eat one meal every day; if we vow not to keep money, then we must always be mindful not to place importance on money. If we vow, lifetime after lifetime, to leave home, study the Buddhadharma, and propagate it, then we must not entertain false thoughts about returning to lay life. If we vow to protect the Buddhadharma, then we must always protect the Three Jewels, adorn the Three Jewels, and make offerings to the Three Jewels. We must cultivate in accordance with our vows; only then are we truly upholding them purely.
“Therefore, he appears throughout the world.” Because the Buddha practiced the perfection of vows, he appeared in all worlds.
“Throughout all future kalpas, save sentient beings.” The Buddha’s great vow was to save and deliver all sentient beings, life after life throughout all future kalpas.
The Buddha, throughout immeasurable kalpas, widely cultivated and upheld
All the pāramitās of the powers of the Dharma
By this, he was able to attain spontaneous power
Manifesting everywhere in the lands of the ten directions.
Commentary: These four lines speak of the power of the pāramitās. Power means strength that cannot be overcome and that completely eradicates all afflictions. It is also the power of the Dharma: contemplating and selecting the various dharmas to cultivate. This power can reach the other shore directly.
“The Buddha extensively cultivated and disciplined himself over immeasurable kalpas.” The Buddha practiced extensively over immeasurable kalpas. During that practice, when various afflictions sometimes arose, demonic obstacles would continually come to test your meditative stability. At such times, “the mind does not move” is a Dharma treasure you can use to deal with demonic obstacles, and then everything will naturally be peaceful and well.
Now let me give an example. Suppose we want to practice the Perfection of Giving. Just as we are about to give, a second thought suddenly arises: “I can’t give anything away. If I do, I won’t have money left for food or drink, or to take the bus, and so on.” As a result, we do not practice the Perfection of Giving. At that point, we must use this remedy to deal with it.
For example, suppose someone is ill and you are determined to help them recover. If you think this way: “Oh! This person is suffering so much. I should give to them! It’s all right if I eat a little less; if I don’t have money for the bus, I can walk,” then you will cure the illness of miserliness. This applies not only to this one thing, but to everything. That is what it means to cultivate and apply this remedy extensively.
“All Dharma power is pāramitā.” The Buddha practiced all the dharmas, and all eighty-four thousand Dharma-gates are ways of using the power of the dharmas to reach the other shore.
“Therefore, one attains the power of spontaneity.” By practicing all kinds of Dharma and attaining all kinds of Dharma powers, one reaches the other shore and thereby attains the natural power of wisdom.
“Manifesting throughout the worlds in the ten directions.” The radiant wisdom of the Dharma body manifests everywhere in the Buddha-lands of the ten directions, taking form to teach the Dharma to sentient beings. This is the Buddha’s power.
The Buddha formerly cultivated the wisdom of the Universal Gate;
The nature of all-wisdom is like empty space;
Therefore, he attained unobstructed power;
Its light spreads out, illuminating the lands of the ten directions;
Commentary: These four verses speak of the Perfection of Wisdom. This wisdom is accomplished through the six preceding pāramitās (from giving to prajñā), and wisdom is attained afterward. Moreover, through this wisdom, the six preceding pāramitās are established; this is also the fulfillment of all cognitive capacities, and thus the wisdom of “enjoying the bliss of the Dharma and maturing sentient beings.” “In the past, the Buddha cultivated the wisdom of the Universal Gate.” In former times, when the Buddha was practicing at the causal ground, he cultivated and developed the manifested wisdom of the Universal Gate, which is also the wisdom of equality.
“All wisdom-nature is like empty space.” What is the fundamental nature of wisdom? It is like empty space, which has no form.
“Therefore, it accomplishes the unobstructed power.” Since it is like empty space, it therefore accomplishes the unobstructed power of wisdom. Being free of all obstruction means encompassing the Great Perfect Mirror Wisdom, the Equality Wisdom, the Wondrous Observing Wisdom, and the Wisdom of Accomplishing What Is to Be Done.
“Radiance shines throughout the realms of the ten directions.” The Buddha’s wisdom light radiates forth, illuminating all the dark worlds throughout the ten directions and teaching and transforming all sentient beings in the six realms, enabling them to escape the cycle of rebirth sooner, awaken their wisdom, and attain Buddhahood.
Someone asked, “What is the difference between cultivation and purification?” Cultivation means that, at first, when you want to do something, it does not come naturally; later, you use all kinds of methods and Dharma practices to counteract and remedy these flaws. That is called cultivation. Purification means finding a way to cleanse the many deluded thoughts and purify the many defilements. The meanings of cultivation and purification are not very different. The only difference is that cultivation is a negative remedy, while purification is a positive remedy.
At that time, Cloud-Sound Pure-Moon Bodhisattva Mahāsattva, relying on the Buddha’s might, having universally surveyed the ocean of assemblies in all the bodhimandas, then spoke these verses, saying:
Commentary: At that time, the great Bodhisattva Cloud-Sound Pure Moon, relying on the Buddha’s great majestic spiritual power, surveyed all the vast ocean-like assembly gathered in the Dharma hall, and immediately spoke these eleven verses. The first of these eleven verses gives the general meaning, while the other ten verses explain separately the principles of the Ten Grounds. The Ten Grounds are:
1). The Joyous Ground.
2). The Stainless Ground.
3). The Luminous Ground.
4). The Blazing Wisdom Ground.
5). The Difficult-to-Conquer Ground.
6). The Manifest Ground.
7). The Far-Going Ground.
8). The Immovable Ground.
9). The Good Wisdom Ground.
10). The Dharma Cloud Ground.
The realm of supernatural powers equals empty space
There is not a being in the ten directions who does not see
Like the grounds attained through cultivation in the past
All are fully set forth within the maṇi fruit.
Commentary: “The realm of supernatural powers is like empty space.” The Buddha’s realm of supernatural powers is like empty space, without boundaries.
“Which sentient beings in the ten directions do not see it?” Since the realm is as vast as space, all sentient beings in the ten directions can see it.
“Just as in the past, one cultivated the path and attained the stages.” Just as in former times, cultivation led to the attainment of the various stages, that is, the stages of the Ten Grounds.
“Within the mani jewel, everything is spoken of in full.” The Buddha, within the mani jewel, fully expounds all the realms of wondrous spiritual powers and functions, causing all sentient beings who hear it to know that these wondrous spiritual powers and functions are inconceivable.
Pure and diligent cultivation for countless kalpas,
Entering the First Ground, filled with great joy,
Giving rise to vast wisdom as boundless as the Dharma Realm,
Universally beholding immeasurable Buddhas in the ten directions.
Commentary: These four lines of verse speak of the realm of the First Ground, called the Ground of Joy. Why is it called the Ground of Joy? Because one has overcome the two delusions of views and thoughts (the delusions concerning seeing and thinking), realized the principle that both persons and dharmas are empty, attained the full enjoyment of Dharma joy, and understood the realm of the Buddhas. Therefore, there is joy, and it is called the Ground of Joy.
“Purely and diligently cultivate for immeasurable kalpas.” Purity means there are no defiled dharmas; defiled dharmas are of two kinds.
1). Defiled phenomena with form, namely the external realm.
2). Formless defiled phenomena, namely within one’s own mind.
When we have a physical form yet practice impure conduct, we create immeasurable and boundless impure karma. When we are formless yet give rise to impure thoughts, we create immeasurable and boundless impure karma. When the Buddha practiced on the causal ground, he always upheld the precepts and was therefore pure. Having become pure, he then practiced even more diligently. Diligent practice means not being lazy or heedless. Laziness means lacking vigor; heedlessness means failing to observe the rules. Diligent practice means being vigorous—and being vigorous does not mean making an effort for just a day or two, or a year or two, or even a lifetime or two. It means diligently cultivating morality, concentration, and wisdom without ever stopping, throughout the immeasurably long expanse of kalpas.
“Entering the First Ground is a source of great joy.” For countless kalpas, one diligently cultivates morality, concentration, and wisdom; for countless kalpas, one eradicates greed, anger, and delusion. Only then can one enter the First Ground and attain the fruit of the Bodhisattva stage. At that time, the awakened mind and one’s own nature are fully realized; Dharma joy is abundant, the bliss of meditation is one’s nourishment, and joy is boundless. Hence it is called the Joyous Ground.
“Wisdom vast as the Dharma Realm arises.” Upon attaining the first Bodhisattva ground, one has wisdom as vast as the Dharma Realm.
“Behold the immeasurable Buddhas throughout the ten directions.” Once one has attained vast wisdom, only then can one see all the countless Buddhas throughout the ten directions, respectfully make offerings to them, and draw near to them.
On the Stainless Ground among all dharmas,
[One] keeps pure precepts equal in number to sentient beings;
Having practiced extensively for many kalpas,
[One] made offerings to the boundless ocean of Buddhas.
Commentary: These four verses speak of the realm of the Second Ground, called the Ground of Separation from Defilement. Why is it called the Ground of Separation from Defilement? Because one has left behind all defiled dharmas, thereby purifying body and mind. How can one leave behind defilement? One must truly cultivate the practice to receive a response and be able to leave behind defilement. If one does not truly cultivate the practice, there can be no response, and one certainly cannot leave behind the defilements of affliction. Therefore, there is a saying: “Those at the First Ground do not know the realm of those at the Second Ground;
those at the Tenth Ground do not know the realm of Equal Enlightenment.” In the Dharma, a deviation of just a hair’s breadth can lead you a thousand miles astray. It may not feel like much of a mistake, but the farther you go, the farther you get from home, and the farther you get, the less you know how to turn back.
It is not easy to free yourself from defilements. Defilements are impure phenomena; to be free of them is to attain purity. These impure phenomena are everywhere. Everyone! You come every day to listen to the sutras and study the Dharma, and it may seem perfectly ordinary. Yet there may be people who want to listen to the sutras and study the Dharma but are unable to do so.
Once, while I was lecturing on the sutras, this incident occurred: Some husbands and wives came together to listen to the sutras; in other cases, a husband would not let his wife come to listen, or a wife would not let her husband come. There was a woman who was very devout in her faith in the Buddha and loved listening to the sutras, but her husband obstructed her. He would not let her go to the temple to burn incense and pay respect to the Buddha, much less go there to listen to the sutras and the Dharma. He often used the word “divorce” to threaten her. One day, he said to his wife, “If you go listen to the sutras again, we’ll get divorced.” But his wife was not afraid of his threat and kept going anyway. He had no other way to stop her. At more than seventy years old, was he really going to get divorced? He took their wedding photograph, cut it in half with scissors, and threw the pieces onto the floor to signify a divorce. When his wife returned home and saw this, she found it amusing. This was a demonic obstacle, hindering her from growing her good roots.
There are many such cases in the world: there is good within the bad, and bad within the good. To truly leave defilement behind and attain liberation is no easy matter. To attain freedom and ease is also exceedingly difficult.
“Among all dharmas, the Stainless Ground.” The Stainless Ground means departing from defiled dharmas, letting go of defiled dharmas, and accomplishing pure dharmas.
“As many sentient beings as there are, they uphold the pure precepts.” When one cultivates to the Second Ground, one spends as many kalpas as there are sentient beings cultivating and upholding the pure precepts. Some people, after receiving the five precepts, not only fail to keep them, but also do not know to correct their faults and do not heed admonitions. Therefore, one must know how to correct one’s faults; no wholesome deed is greater than this.
“Cultivate extensively over many kalpas.” To attain the Bodhisattva’s Second Ground, one must pass through many great kalpas of diligent cultivation, without becoming slack, lazy, or heedless. One must strive ever forward and never retreat.
“Making offerings to the boundless ocean of Buddhas.” When Bodhisattvas of the Second Ground cultivate the path at the causal stage, they must extensively cultivate the practice of making offerings. Only by making offerings to the boundless, endless Buddhas, vast as the ocean, can they attain this stage. Therefore, among the Dharma practices, Bodhisattvas specifically cultivate the practice of making offerings to the boundless ocean of Buddhas.
Accumulating merit on the Radiant Light Ground,
The treasury of śamatha, steadfast in patience,
The vast Dharma Cloud has all been heard;
Thus it is spoken within the maṇi fruit.
Commentary: These four verses speak of the realm of the Third Ground, the Radiant Ground. Why is it called the Radiant Ground? When one is still on the Second Ground, one accumulates immeasurable merit. At that point, the mind becomes supremely pure, and the luminous nature of one’s own being shines forth.
When we practice the Buddhadharma, we must accumulate merit and virtue. Do not think that a small act of merit is not worth doing. You should know that when small acts of merit are done often, they become great merit; great merit is formed by accumulating small acts of merit.
People in ancient times ate little and wore little, using fewer material possessions so they could create merit. Though the merit may be small, you still have to do the deed to create merit. If you do nothing, you will have no merit.
Why do we encounter difficult circumstances? Because in the past we did not create merit, so life is difficult for us now; our circumstances are wretched, and nothing goes smoothly. If we create much merit, there will be radiance—that is a sign of blessings and virtue.
“Accumulating merit and virtue—the Radiant Ground.” Accumulation means that what is small becomes great and what is little becomes much; in other words, things come together. The more merit and virtue accumulates, the greater the radiance that shines forth. This radiance is an expression of merit and virtue, and so it is called the Radiant Ground.
“The Shamatha treasury of steadfast patience.” Shamatha means “quiescence.” To attain quiescence, one must have steadfast patience. How does one develop steadfast patience? One must cultivate the Dharma of quiescence, the Dharma of meditative concentration—that is, cultivate cessation and concentration. To be free of false thoughts and abide in the highest good, one must have the strength of steadfast patience.
“The vast Dharma clouds have all been heard.” This Dharma cloud is vast and boundless, so all sentient beings have heard it.
“Thus it is spoken in the maṇi fruit.” The maṇi fruit on the Bodhi tree expounds the Dharma in this way, just like the principle stated above.
Blazing sea, radiant wisdom, an unsurpassed ground;
Well discerning the realms, they give rise to compassion;
An equal body throughout all lands;
They eloquently proclaim all that the Buddha upholds;
Commentary: These four verses speak of the realm of the Blazing Wisdom Ground. Since wisdom on this ground is extremely lofty, it causes the nature of wisdom to blaze intensely. At that time, the luminosity of one’s own nature has reached its utmost, and true awakening is complete.
“Blazing Ocean of Wisdom-Light, the Incomparable Ground.” The wisdom-light of the fourth Bodhisattva stage is like the ocean, and therefore it is called the Incomparable Ground.
“Skillfully discerning realms, one arouses compassion.” One thoroughly understands all realms of worldly phenomena. One clearly understands all pure realms and knows all defiled realms. Toward all beings who are ignorant and benighted, one arouses compassion and rescues them; when encountering those with roots of goodness, one causes those roots to grow.
“Manifest equally in all realms.” In all the lands throughout the ten directions, they manifest equally to teach and guide all sentient beings.
“Just as whatever the Buddhas cultivate, they all expound and proclaim.” Like the Dharma-doors the Buddhas practice and the wondrous Dharma they teach, he too comes to expound and proclaim. Whatever Dharma he is pleased to speak, he speaks; whatever principle he wishes to explain, he explains. There are no constraints or limitations. This is also teaching the Dharma according to people’s capacities and conditions. He sees what kind of person someone is and teaches that person the corresponding Dharma—that is, teaching the Dharma according to the person, prescribing medicine according to the illness.
The Universal Treasury Equal Gate, the Difficult-to-Surpass Ground
Movement and stillness mutually accord, without opposition
The realms of the Buddha-Dharma are all equal
As in the Buddha’s purity, all can be spoken
Commentary: These four verses speak of the realm of the Fifth Ground, called the Difficult-to-Conquer Ground. Why is it called the Difficult-to-Conquer Ground? Because the wisdoms of the ultimate and the conventional oppose one another, yet are brought together and made to accord. It can also be said that the sameness and difference of all dharmas are unattainable.
“The Universal Treasury of Equality Gate is the Difficult-to-Surpass Ground.” The treasury of the Dharma Realm is equally pervasive throughout all things, and nothing can surpass it; therefore, it is called the Difficult-to-Surpass Ground.
“Movement and stillness accord with each other and do not conflict.” Why is it called the Difficult-to-Conquer Ground? Because movement does not hinder stillness, and stillness is also movement. Movement and stillness accord with each other and do not conflict. In the eyes of ordinary people, movement is movement and stillness is stillness; they do not understand the principle that the two are not opposed. Upon reaching the Difficult-to-Conquer Ground, movement and stillness are one suchness, movement and stillness are not two, and there is no distinction between them.
“All realms of the Buddha-Dharma are equal.” All Buddha-Dharmas, all realms are equal.
“They can expound all the pure teachings of the Buddha.” Just as the Dharma practices cultivated by the Buddha can all be explained by the bodhisattvas at this stage, they can also represent the Buddha in teaching the Dharma and guiding sentient beings.
The ground of vast practice and oceanic wisdom
All Dharma gates are thoroughly understood
Lands manifest everywhere like empty space
Within the trees, this Dharma sound is proclaimed eloquently
Commentary: These four verses speak about the realm of the Sixth Stage, called the Stage of Manifestation. Why is it called the Stage of Manifestation? Because it gives rise to the most supreme wisdom, which manifests in the present without distinguishing between purity and defilement. It is also called the Stage of the Ocean of Wisdom, because this Bodhisattva’s wisdom is like the ocean.
“Vast Practice, Wisdom Ocean Ground.” Vast yet subtle, one cultivates every Dharma method and attains wisdom as boundless as the ocean; hence it is called the Wisdom Ocean Ground.
“All Dharma methods are clearly understood.” Because his practice is extensive, he clearly understands all eighty-four thousand Dharma methods and has successfully practiced them all.
“This Dharma teaching is expounded within the tree.” Within the king of the Bodhi trees, all the lands of the ten directions expound every Dharma sound to teach and transform all sentient beings.
Pervading the Dharma realm, the body is vast as empty space;
The wisdom lamp shines universally upon sentient beings;
All skillful means are pure;
Now fully expound the practices of the Far-Going Stage of old.
Commentary: These four verses speak of the seventh ground, called the Far-Going Ground. Why is it called the Far-Going Ground? Because it reaches the ultimate limit of the intrinsic nature of suchness, gives rise to great compassion, and transcends the liberation of the Two Vehicles.
“Pervading the entire Dharma Realm, the body is empty space.” Upon attaining the Far-Reaching Ground, the manifested Dharma body can pervade the entire Dharma Realm, just like empty space.
“Shining the lamp of wisdom upon all sentient beings.” Since it can shine upon the entire Dharma realm, it can also shine upon all sentient beings. The lamp of wisdom of the Bodhisattva on the Far-Going Ground radiates light that shines upon all sentient beings, causing them to transform defilement into purity.
“All expedient means are pure.” All the methods of expedient means enable all sentient beings to transform from defilement to purity and attain the wondrous, pure Dharma body.
“In the past, you cultivated the Far-Going Ground; now you speak in full.” Formerly, you cultivated the Far-Going Ground; now you expound this wondrous Dharma for all sentient beings to hear.
Adorned by all vows and practices,
Countless oceans of lands are all pure,
All distinctions remain unmoved,
This incomparable stage is proclaimed in its entirety,
Commentary: These four verses describe the realm of the Eighth Ground, called the Immovable Ground. Why is it called the Immovable Ground? Because all vows have been fulfilled. When a Bodhisattva reaches this Ground, they remain unmoving in suchness, clearly aware and ever radiant; hence it is called the Immovable Ground. In our cultivation, we must make steadfast, enduring vows. Life after life, for aeons, we must cultivate in accordance with our vows in order to advance, step by step, toward the Immovable Ground.
“All practices and vows are wholly adorned.” The Buddhas of the past and all Bodhisattvas attained realization by adorning themselves with all their vows. May vows only increase, never retreat. A retreating vow is a sign of laziness. One could have become a Buddha long ago, but by retreating from one’s vows, one’s efforts are wasted and one cannot attain realization.
Everyone! You must clearly recognize your aim. Once you have made a vow, you should not change it. If you change your vow, it is like casting yourself into hell; this is stated in the Buddhist sutras. Look! The Buddhas and Bodhisattvas all hold fast to their vows and put them into practice. Kṣitigarbha Bodhisattva made a vow, saying: “Until hell is empty, I vow not to become a Buddha.” “Countless Buddha-lands are all pure.” The Buddha’s vow-power brings forth the adornments of merit and virtue, extending throughout countless Buddha-lands, all pure and undefiled.
“All distinctions are unmoving.” All discriminating minds, without exception, are likewise unmoving, firm as a diamond, and impossible to destroy.
“All the incomparable grounds here are expounded.” This Immovable Ground is wondrous and without equal, so it is explained in full.
The power of supernatural abilities in immeasurable realms,
The power of radiant light, skillfully entering the Dharma,
This is the pure Ground of Excellent Wisdom,
The practices of an ocean of kalpas are all fully expounded.
Commentary: These four sentences speak of the Ninth Ground, called the Ground of Good Wisdom. Why is it called the Ground of Good Wisdom? Because one possesses all ten powers of wisdom, seeks everywhere, knows which sentient beings can be liberated and which cannot, and teaches them the Dharma; therefore, it is called the Ground of Good Wisdom.
“Immeasurable realms of spiritual power.” The Buddha’s realms are like the ocean, and so they are called immeasurable. These realms are manifested through the power of spiritual transformations.
“Skillfully entering the Dharma, the power of luminous radiance.” This supernatural power skillfully expounds all teachings and all dharmas, enabling all sentient beings to clearly understand these teachings and dharmas and attain the power of wisdom’s radiance.
“This is the pure Stage of Good Wisdom.” This is the pure Stage of Good Wisdom, attaining the original substance of one’s own nature.
“The oceans of kalpas of cultivation are all fully expounded.” To attain this realm of the Ground of Good Wisdom, one must practice for a long time before achieving it. Now it is all fully expounded, enabling all sentient beings to know the practices cultivated by the Buddhas in the past.
Vast is the Dharma Cloud, the Tenth Ground,
It contains all things, pervading empty space,
The realms of all Buddhas are expounded within sound,
This sound is the Buddha’s awe-inspiring spiritual power.
Commentary: These four verses speak of the realm of the Tenth Ground, called the Dharma Cloud Ground. Why is it called the Dharma Cloud Ground? Because one perfects the wisdom pāramitā and brings forth the Dharma-water of merit, like a great cloud raining down pure water like ambrosia, making the bodies and minds of those who hear the Dharma cool and refreshed.
“The Vast Dharma Cloud, the Tenth Ground.” This Dharma Cloud Ground extends throughout the ten directions. It is the final Bodhisattva ground, the Dharma Cloud Ground, where the merits and virtues attained through cultivating the Bodhisattva practices are complete.
“It contains everything throughout empty space.” Dharma clouds pervade empty space; within empty space, everything is contained, and everything is also encompassed within empty space.
“The realms of the Buddhas are expounded in sound.” All the realms of all Buddhas throughout the ten directions and the three times are expounded within the inconceivable Dharma sound of the Dharma Cloud Ground.
“This sound is the Buddha’s spiritual power.” This Dharma sound is the great majestic spiritual power of the Buddhas of the ten directions and three times, who all together proclaim wondrous sounds.
This is the realm of the Bodhisattvas of the Ten Grounds, attained through cultivating the Ten Pāramitās. For example, cultivating the Pāramitā of Giving leads to the attainment of the First Ground, while cultivating the Pāramitā of Wisdom leads to the attainment of the Tenth Ground. Here, the Ten Grounds are explained briefly; it is not until Volume Twenty-Six that their meaning and principles are explained in detail.
At that time, the Bodhisattva Mahāsattva Good Valiant Radiant Banner, relying on the Buddha’s awesome spiritual power, surveyed the ten directions and then spoke these verses, saying:
Commentary: At that time, the great Bodhisattva Good-Vigorous Light Banner, relying on the Buddha’s great spiritual power, surveyed the Dharma realms throughout the ten directions and immediately spoke these ten verses.
Immeasurable sentient beings in the Dharma assembly,
With all kinds of pure minds of faith and understanding,
Can all awaken to and enter the Tathagata’s wisdom,
And fully comprehend every adorned realm.
Commentary: “Countless sentient beings in the Dharma assembly.” The Buddha teaches the Dharma in the Dharma assembly, where countless, boundless sentient beings are listening to the Dharma.
“Various kinds of faith and understanding are pure.” Although sentient beings of different kinds attain different benefits, their faith and understanding are alike; all are purified.
“They all awaken to the wisdom of the Tathagata.” They all clearly understand the Buddha’s wisdom. The Buddha’s wisdom is the Great Perfect Mirror Wisdom.
“Fully comprehend all the adorned realms.” They thoroughly understand and penetrate all the adorned realms of the Buddhas.
All have aroused pure vows and cultivated various practices
They have all made offerings to immeasurable Buddhas
They can see the Tathāgata’s true nature
And all his miraculous transformations
Commentary: “They all first make pure vows and cultivate various practices.” All Buddhas and Bodhisattvas, when practicing at the causal stage, make pure vows before cultivating the various practices. Every Buddha and every Bodhisattva attains realization through the power of vows. Shakyamuni Buddha made the Four Great Vows; Medicine Buddha made the Twelve Great Vows; Amitabha Buddha made the Forty-Eight Great Vows. Bodhisattvas Manjushri, Samantabhadra, Avalokiteshvara, and Ksitigarbha, along with all the great Bodhisattvas, made great vows. Without the power of vows, one cannot become a Buddha or a Bodhisattva. Therefore, making vows is essential for those who practice the Way.
“They have all made offerings to innumerable Buddhas.” All Buddhas and Bodhisattvas have made offerings to countless Buddhas before they could become Buddhas or Bodhisattvas, and before they could receive offerings from all sentient beings.
“To see the Buddha’s true nature.” Only then can one see the Buddha’s true nature, which is also the Buddha’s Dharmakaya.
“And all supernatural powers and transformations.” And all supernatural powers and transformations have infinitely wondrous applications.
Some are able to see the Buddha’s Dharma Body
Peerless and unobstructed, pervading everywhere
All the boundless natures of all dharmas
All enter that body, inexhaustibly.
Commentary: “Or some people see the Buddha’s Dharma Body.” Some sentient beings are within the Buddha’s Dharma Body and can see the Buddha’s Dharma Body. Since all sentient beings are within the Buddha’s Dharma Body, they cannot see the Buddha’s Dharma Body. However, sentient beings with great roots of goodness can see the Buddha’s Dharma Body.
“Peerless and unobstructed, pervading everything.” The Buddha’s Dharmakaya is present everywhere and nowhere absent. The Buddha’s Dharmakaya, “filling all space and pervading the Dharma Realm,” is supremely wondrous; therefore, nothing compares with it. The Buddha’s Dharmakaya is especially pure, and so it is without obstruction. Because it is supremely wondrous and pure, peerless and unobstructed, it pervades everything—vast and boundless, embracing all things without exception.
“All the infinite Dharma-natures.” All the Dharma-natures of sentient beings, without exception, are present in the Buddha’s Dharmakaya.
“They all enter into it without end.” All the Dharma of the Buddhas, the Dharma of sentient beings, and the Dharma of the mind are within the Buddha’s Dharma body. Although sentient beings dwell within the Buddha’s Dharma body, they do not know that they are within it. Why? Because they are so deeply obstructed by ignorance that they cannot see the Buddha’s Dharma body.
It is like a tiny ant on a great ship: the ant never sees the ship’s boundaries and therefore does not know what a ship is. The Buddha’s Dharma body is like the great ship, and we sentient beings are like the tiny ant. The ant cannot see the ship’s boundaries. Though we are within the Buddha’s Dharma body, we do not know that it exists and cannot see it. Because we cannot see it, we do not know it.
Yet there are sentient beings who can see the Buddha’s Dharma body, because they have great roots of goodness and have cultivated the Buddha Dharma life after life. Thus, they have this karmic opportunity, which is also a communion between invocation and response. For example, if one sincerely recites “Namo Amitabha Buddha,” the six characters continuously and without interruption, then at the time of rebirth in the Pure Land, one will certainly see the Three Sages of the Western Land come to receive and guide one.
The first patriarch of the Pure Land school, Master Huiyuan, advocated reciting the Buddha’s name at Donglin Monastery on Mount Lu and founded the Lotus Society. Not only did he see Amitabha Buddha three times before being reborn in the Pure Land, but the layman Liu Yimin also saw the Three Sages twice before being reborn there. From then until now, all who sincerely recite the Buddha’s name have experienced this kind of spiritual state.
There are those who behold the Buddha’s wondrous form-body
Boundless forms and features blaze brilliantly
According to the differing understandings of sentient beings
Manifesting in myriad ways throughout the ten directions.
“Or see the Buddha’s wondrous form-body.” Earlier, the Dharma body was described as formless and signless; now the Buddha’s form body is being discussed. The Dharma body is formless and signless, while the form body has form and features. The form body is adorned with the thirty-two marks and eighty excellent characteristics, and some sentient beings may see the Buddha’s wondrous form-body.
“Boundless forms and appearances shine brilliantly.” There are infinitely many auspicious marks, shining brilliantly without end.
“Sentient beings understand in different ways.” Because sentient beings have different faculties and dispositions, their views also differ; hence the saying: “The Buddha expounds the Dharma with a single sound;
all beings, each according to their kind, understand it clearly.” “All kinds of manifestations appear in the ten directions.” However, although understandings differ, the Buddha possesses all kinds of supernatural powers and transformations, manifesting throughout the Dharma realms of the ten directions to teach and guide all sentient beings.
Or behold the unobstructed body of wisdom,
The three times equal, like empty space;
Universally adapting to the minds of sentient beings,
It manifests in many different ways for all to see.
Commentary: “Or see the unobstructed wisdom body.” There are also sentient beings who see the Buddha’s unobstructed wisdom body.
“The three times are equal like empty space.” The Buddhas of the past have wisdom bodies, the Buddhas of the present have wisdom bodies, and the Buddhas of the future have wisdom bodies; therefore, it is said that the three times are equal. What is a wisdom body like? It is like empty space. And what is empty space like? It is boundless, without edge or limit. To know the form of empty space is to know the wisdom body.
“Everywhere, it expounds the Dharma according to the minds of sentient beings.” This body of wisdom turns the Wheel of the Dharma in accordance with the inclinations of sentient beings, teaching and transforming them so that they clearly understand the Buddha-Dharma.
“All kinds of differences make [them] see.” Using all kinds of different skillful means, [one] causes sentient beings to awaken and see the wisdom body. This wisdom body is the wisdom body among the ten bodies.
Or some can comprehend the Buddha’s voice,
It pervades all the lands of the ten directions,
According to what each sentient being is able to understand,
They utter words without obstruction
Commentary: “Or hear the sound of the Buddha clearly.” Some beings clearly understand the sound of the Buddha preaching the Dharma. Although the Buddha’s sound is one and the same, heavenly beings hear it as the voice of heavenly beings, animals hear it as the voice of animals, and hungry ghosts hear it as the voice of hungry ghosts. Without needing an interpreter, they all understand it clearly. Yet some beings do not understand it, because they have no deep karmic connection with the Buddha. Therefore, they cannot understand the Buddha’s sound; even if they hear it, they do not understand.
“Throughout all the lands of the ten directions.” The Buddha’s voice spread to all the Buddha-lands in the ten directions.
“According to the understanding of sentient beings.” In accordance with the understanding of all sentient beings, they obtain benefit; the more you understand, the clearer it becomes. It is like rain falling: large trees absorb a great deal of water, while small trees are moistened by less; all receive benefit.
“Because they speak without obstruction.” For every kind of sentient being, the words they utter are without obstruction.
Or behold the Tathagata’s various kinds of light
Various radiances shine throughout the world
Or there are beings within the Buddha’s light
They again see the Buddhas display supernatural powers.
Commentary: “Or see all kinds of the Buddha’s radiance.” There are sentient beings who see many kinds of the Buddha’s radiance.
“Illuminating all the worlds.” These various kinds of radiance illuminate the worlds in the ten directions, causing all sentient beings to give rise to the mind of bodhi, cultivate the practices of bodhi, and together attain the Buddha Way.
“Or be within the Buddha’s radiance.” There are some beings within the Buddha’s radiance who see Buddhas and Bodhisattvas appear in the radiance to preach the Dharma.
“Again, one sees the Buddhas manifesting spiritual powers.” One again sees the Buddhas and Bodhisattvas within the radiance manifest all kinds of wondrous spiritual powers and functions, revealing inconceivable realms. All sentient beings who see these realms give rise to joy, faith, and acceptance.
Or one sees the Buddha’s ocean of cloud-light,
From the pores of the body hair, radiant colors blaze forth,
It reveals the path of practice from former times,
It causes one to give rise to deep faith and enter the Buddha’s wisdom,
Commentary: “Or seeing the Buddha’s ocean of light-clouds.” There are beings who are able to see the Buddha’s ocean of light-clouds. This signifies that the Buddha’s radiance is vast as the ocean and as abundant as clouds.
“Radiant colors appear from the pores.” This light, emerging from within the Buddha’s pores, manifests immeasurable, boundless oceans of clouds of light in all kinds of extraordinarily brilliant colors.
“Manifesting the paths of cultivation practiced in the past.” All kinds of radiance and colors appear within the pores, and all kinds of Dharma-doors and paths the Buddha practiced when he was on the causal ground are also manifested. It is like putting on a play: scene after scene appears before sentient beings, causing them to practice in accordance with the Dharma.
“To cause beings to have deep faith in the Buddha’s wisdom.” Why manifest this realm? Because he wishes to lead the great assembly at the Dharma gathering to have deep faith in this Dharma, awaken to it, and attain the Buddha’s great wisdom.
Or behold the Buddha’s marks, adorned with merit;
And see from whence this merit arose.
In former times, he practiced the ocean of all perfections;
All are clearly seen within the Buddha’s marks.
“Or they see the Buddha’s marks of majestic merit.” Some sentient beings see the thirty-two marks and eighty auspicious characteristics adorning the Buddha’s body. When the Buddha practiced in former times, he cultivated both merit and wisdom, so both merit and wisdom became adornments. Merit is an adornment, and wisdom is also an adornment; therefore, he is called the “Honored One Complete in Two,” meaning that both merit and wisdom are complete.
The “Honored One Complete in Two” here does not mean “two feet”; it means that both merit and wisdom are complete. (The word *lưỡng* means “two,” and *túc* can mean “foot” or “complete,” but here *túc* means “complete.”) “And see where this blessing comes from.” There are beings who see the Buddha adorned with the marks of a hundred blessings, yet do not know where this blessing comes from. This blessing comes from practicing the Middle Way. Therefore, one must cultivate merit and wisdom, cultivating both together. It is like a cart with two wheels: if one is large and the other small, it absolutely cannot move forward. They must develop evenly for it to be effective. Hence the saying:
“Cultivate merit without cultivating wisdom,
And become an elephant adorned with jeweled necklaces;
Cultivate wisdom without cultivating merit,
And become an Arhat holding an empty bowl.”
How does one cultivate blessings? By benefiting sentient beings and performing many meritorious deeds. How does one cultivate wisdom? By lecturing on the sutras and expounding the Dharma, and diligently reciting the scriptures. Benefiting sentient beings increases one’s blessings, while reciting the scriptures opens one’s wisdom.
“Of old, [he] practiced the pāramitās.” Of old, [he] practiced the ten pāramitās and cultivated the myriad practices, thereby reaching the other shore.
“All can be clearly seen in the Buddha’s physical marks.” One can clearly see where the blessings in the Buddha’s physical marks come from.
The Tathagata’s virtues are immeasurable
Filling the Dharma realm without bounds
And the various realms of spiritual powers
By the Buddha’s power, they can be proclaimed.
Commentary: “The Tathagata’s merit is immeasurable.” The Buddha’s merits are vast and boundless, impossible to fathom.
“Filling the Dharma Realm, without bounds.” The Buddha’s merits and virtues fill the entire Dharma Realm, without bounds.
“And use the spiritual powers of the realms.” The realms are what spiritual powers manifest; this wondrous functioning of spiritual powers, and the spiritual powers of the realms, are inconceivable.
“By the power of the Buddha, it can be expounded.” Only through the Buddhas of the ten directions and the great awe-inspiring spiritual power of Shakyamuni Buddha can this principle, this wondrous function, and this realm be expounded.
At that time, through the Buddha’s spiritual power, the ground of the Flower-Treasury-Adorned World-Ocean shook in six ways, with eighteen aspects: moving, moving everywhere, moving universally; rising, rising everywhere, rising universally; surging, surging everywhere, surging universally; shaking, shaking everywhere, shaking universally; roaring, roaring everywhere, roaring universally; and striking, striking everywhere, striking universally.
Commentary: When the verse above had been spoken, the Flower Treasury World Ocean, through the Buddha’s great awesome spiritual power, gave rise to six kinds of tremors. The Flower Treasury World Ocean is made up of all sorts of worlds. Our world is the Saha World, the thirteenth level in the Lotus Treasury World, within the Flower Treasury World Ocean. In this world there are infinitely many worlds without end; our world is not the only one—there are other worlds as well. Why does the earth have to tremble? It trembles because of the Buddha’s great awesome spiritual power. The ground undergoes six different kinds of tremors. Each kind occurs in three forms, making a total of eighteen signs of trembling.
The six kinds of shaking are: trembling, roaring, striking, moving, surging, and rising. Trembling, roaring, and striking belong to sound; moving, surging, and rising belong to form. The earth’s movement and trembling arise from various causes and conditions. An earthquake is a vibration that can cause great harm. The earth’s movement is merely movement and causes no harm.
Ten Causes and Conditions for Shaking: 1). When a great flood occurs, the earth also trembles.
2). All the honored gods wanted to test how great their strength was, so the earth also trembled.
3). When the Buddha entered the womb, the earth also trembled.
4). When the Buddha was born, the earth also trembled.
5). When the Buddha practiced and attained enlightenment and realization, the earth also trembled.
6). When the Buddha turned the Wheel of the Dharma, the earth also trembled.
7). When the Buddha did not teach the Dharma or guide sentient beings, the earth also trembled.
8). When the Buddha entered Nirvana, the earth also trembled.
9). A great bhikkhu who possessed the supernormal power of spiritual mastery, and whose mind had attained freedom in contemplating the earth as signless, used his supernormal powers to make the earth tremble.
10). When the Buddha prophesied to a Bodhisattva, “In which world will you become a Buddha?” the earth deity rejoiced, and the earth also trembled.
Additionally, there are seven shocking things:
1). Causing all demons to become frightened also brings about an earthquake.
2). When the Dharma is preached, causing the minds of the assembly not to become distracted also brings about an earthquake.
3). Causing heedless beings to awaken to the truth also brings about an earthquake.
4). Causing all beings to understand the characteristics of the Dharma also brings about an earthquake.
5). Causing all beings to observe the place where the Dharma is preached also brings about an earthquake.
6). Causing the wholesome roots of beings to mature and enabling them to attain liberation also brings about an earthquake.
7). Complying with beings who ask about the true meaning also brings about an earthquake.
In addition, there are also three shocking things:
1). Causing sentient beings who are unwholesome to turn away from evil and toward good; at that time, the earth also trembled.
2). Causing sentient beings to believe in the gods and to know that heaven is not the ultimate refuge; at that time, the earth also trembled.
3). Causing all sentient beings who are arrogant to feel ashamed; at that time, the earth also trembled.
What are the eighteen signs of earth-shaking?
1). Motion: It has form and can be seen; movement in one direction is called motion.
2). Four-directional motion: The four directions move in succession.
3). Motion in all directions: All eight directions move.
4). Rising: Moving upward from below at a slower speed; rising in one direction is called rising.
5). Four-directional rising: Rising in the four directions.
6). Rising in all directions: Rising in the eight directions.
7). Surging (leaping): Moving upward from below at a faster speed; surging in one direction is called surging.
8). Four-directional surging: Surging in the four directions.
9). Surging in all directions: Surging in the eight directions.
10). Shaking: With sound, things here and there shake together; shaking in one direction is called shaking.
11). Four-directional shaking: The four directions shake.
12). Shaking in all directions: All eight directions shake.
13). Roaring: A very loud sound is called roaring; roaring in one direction is called roaring.
14). Four-directional roaring: All four directions roar.
15). Roaring in all directions: All eight directions roar.
16). Striking: Striking together; striking in one direction is called striking.
17). Four-directional striking: All four directions strike.
18). Striking in all directions: All eight directions strike.
Some people say that when the four directions quake, it is called a quake; when the eight directions quake, it is called a great quake; and when the ten directions quake, it is called a universal quake. I don’t think this way of speaking is very appropriate. Why? Because we do not know the six kinds of shaking in the upward direction. Since we do not know, we can only speak of eight directions, not ten. Some people say that using one direction, four directions, and eight directions as the standard is more reasonable.
There is also a way of speaking in which a quake in one direction is called a quake, while quakes in the four directions, one after another, are called universal quakes. One after another and all at once are different. One after another means that the directions shake in sequence: one direction shakes, and only then does another direction shake, with each direction shaking in turn. All at once means that they all shake simultaneously, whether in one direction, four directions, or eight directions.
These eighteen kinds of vibrations also represent the eighteen realms. The eighteen realms are the six sense faculties (eyes, ears, nose, tongue, body, and mind), the six sense objects (forms, sounds, smells, tastes, tactile objects, and mental objects), and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), which are likewise like vibrations.
These lords of worlds, each and every one, manifested inconceivable clouds of offerings, raining them upon the ocean of assemblies at the Thus Come One’s place of enlightenment.
Commentary: Among these world rulers are Buddhas, Bodhisattvas, gods, and Wheel-Turning Sage Kings, all gathered in the Dharma assembly at the bodhimanda. Each world ruler manifests inconceivable clouds of offerings to the Buddha. These clouds are like rain, showering down upon the entire oceanic assembly of the great congregation at the Tathagata’s bodhimanda.
That is to say: clouds of all kinds of fragrant flowers and adornments; clouds of all kinds of wondrously adorned maṇi jewels; clouds of all kinds of jeweled flame-flower nets; clouds of radiance from jeweled maṇi gardens of boundless varieties; clouds of treasuries of precious pearls in every color; clouds of all kinds of jeweled sandalwood fragrance; clouds of all kinds of jeweled canopies; clouds of pure, wondrous-sounding king maṇi jewels; clouds of wheels of sun-radiant maṇi necklaces; clouds of treasuries of all kinds of jeweled light; and clouds of all kinds of distinctive adornments. Such offering clouds as these are numberless and inconceivable.
Commentary: What kinds of clouds are the clouds with which the world-lords make offerings to the Buddha? There are eleven kinds of inconceivable offering clouds:
1. Clouds of various kinds of incense and flowers for adornment.
2. Clouds of various kinds of wondrously adorned mani jewels.
3. Clouds of various kinds of jewels, emitting brilliant light and woven into flower nets.
4. Clouds of boundless kinds of precious mani jewels, emitting perfect, radiant light.
5. Clouds of pearl treasuries and jewels of various colors.
6. Clouds of precious sandalwood incense.
7. Clouds of precious jewels fashioned into canopies.
8. Clouds of mani kings producing wondrous, pure sounds.
9. Clouds of mani-bead garlands shaped like wheels and shining like the sun.
10. Clouds of various treasures emitting a treasury of light.
11. Clouds of various kinds of adornments, all different.
The eleven kinds of offering clouds listed above are representative. There are also countless, immeasurable offering clouds, and many offering clouds that are inconceivable.
Each of these world-lords manifested clouds of offerings such as these, raining them upon the ocean of assemblies at the Tathagata’s place of enlightenment, pervading everywhere.
Commentary: All these world-lords each manifested clouds of offerings as described above. At the great oceanic assembly at the Bodhi site where the Buddha attained enlightenment, there was no place where clouds of offerings did not appear.
As in this world, each world ruler gives offerings in this way, with joy arising in their heart, so too do all the world rulers in all the worlds within that Flower Treasury-Adorned World Ocean. In all those worlds, Tathagatas are seated at the sites of enlightenment.
Commentary: Just as in our world, every ruler of a country, or deity of a particular piece of land, gives rise to great joy and comes to make offerings to the Buddha in this way.
In the Flower Treasury Adorned World Ocean, there are countless worlds, and within each world there are countless worlds. In all these countless worlds, all the world rulers make offerings to the Buddha with clouds of offerings. That is, all the kings in every land resolve to make offerings in this way. In every land, they see the Buddha attain Buddhahood beneath the Bodhi tree, and so they resolve to make offerings to the Buddha. In the Flower Treasury World Ocean, beneath the Bodhi tree in every single world, the Buddha sits and attains perfect enlightenment, establishing a place of enlightenment where the wondrous principles of the Great and Vast Buddha Flower Adornment Sutra are expounded.
Each and every world-lord; all kinds of faith and understanding, objects of contemplation, samādhi and expedient means, practices of the Dharmas that aid the Path, attainments, joys, approaches and entries, realizations and understandings of all Dharma-gates, entries into the realm of the Tathāgata’s spiritual powers, entries into the realm of the Tathāgata’s powers, and entries into the Tathāgata’s gates of liberation.
Commentary: Every world has a world-lord, that is, a king, and every king gives rise to deep faith and understanding of the Buddha’s Dharma. Listening to the Dharma has three benefits:
1. **The benefit of hearing**: Seeing and hearing can give rise to faith and understanding. Hearing the Dharma spoken by the Buddha enables one to clearly understand the principles within it. This is called faith and understanding, and is also called the benefit of hearing.
2. **The benefit of reflection**: After hearing, one reflects and contemplates the true principles of the words.
3. **The benefit of practice**:
Within the benefits of practice, there are seven kinds of benefit.
A). Cultivation of Dharma Gates: Cultivate various Dharma gates of samādhi and thereby attain the holy fruit.
B). Cultivation of the Dharma: Practice in accordance with the Dharma, and one will attain complete joy in the Dharma. The essentials are faith and aspiration, followed by putting them into practice.
C). Cultivation of the Fruit: Through cultivation, one understands the principles of the Way and realizes the holy fruit.
D). Benefits of Cultivation: One must cultivate in order to attain the various benefits.
E). Transformation through Cultivation: Transform an ordinary person into a sage.
F). Sameness in Cultivation: The Dharma gate that we awaken to and understand is the same as the Dharma gates realized by the sages of the past.
G). Ultimate Cultivation: Cultivate to the utmost. Within this ultimate cultivation, there are three types:
1. **Ultimate Great Compassion:** Enter the realm of the Buddha’s supernatural powers. Why enter the realm of the Buddha’s supernatural powers? To benefit all sentient beings—this is the accomplishment of the Buddha’s virtue of kindness.
2. **Ultimate Great Wisdom:** Enter the power of the Buddha’s realm and the power of the Buddha’s wisdom. At that time, compassion and wisdom are supremely extraordinary, with nothing to compare to them. This is the accomplishment of the Buddha’s wisdom.
3. **Ultimate Freedom:** Enter the Buddha’s gateway to liberation and completely remove all obstacles. The mind and its realm are both free; that is, the mind and its realm are suchness, and they are not two. This is the accomplishment of the Buddha’s virtue of severance, and also the accomplishment of all the Buddha’s gateways to liberation. Each world-ruler obtains the three benefits of hearing, reflection, and cultivation.
After each of the world-lords had developed deep faith and understanding, they each practiced in accordance with their own causes and conditions, cultivating their own samādhi of skillful means. They also had to cultivate their own aids to the path—that is, to do every kind of good deed and use the merit of their wholesome actions to support their cultivation of the path. By cultivating their own Dharma-gates, they would attain the Dharma they practiced, and so they all gave rise to great joy. The more deeply they entered the Dharma-gates they cultivated, the more they came to realize and understand those Dharma-gates. They attained the Buddha’s wondrous spiritual powers and functions, entered the Buddha’s realm, and also entered the realm of the Buddha’s power of wisdom. In the end, they all entered the Buddha’s gate of liberation. This gate of liberation is the Buddha’s virtue of severance: severing all afflictions and attaining liberation.
Just as in this Flower Treasury World-Ocean, so too in all the world-oceans throughout the ten directions, extending to the limits of the Dharma Realm and the realm of space.
Commentary: Within this Flower Treasury World Ocean, in all the worlds of the ten directions and all realms of space, throughout all the world oceans of the ten directions, every world is like this. The lord of each world sends forth clouds of offerings, and afterward all the world lords enter the Buddha’s gate of liberation.
Now that we have finished our brief exposition of Chapter One, “The Wondrous Adornments of the Lords of the Worlds,” we will explain it through verses of praise:
Huayan Dharma Assembly,
Sacred words of the Treasury of Jewels.
The sutra scrolls of the great thousand worlds lie within a single mote of dust;
unfold them in the person here and now.
A fresh rain of flowers falls in profusion;
fragrance pervades the entire Dharma Realm.
This is a verse praising this chapter of the Flower Adornment Sutra.
“Flower Adornment’s ocean assembly.” The ocean assembly of the Flower Adornment Sutra is boundless and inexhaustible.
“Numinous text, a treasury of jewels.” This sutra is a treasury of jewels, and it is also a numinous text. Whoever recites it receives merit and benefit.
“A great-thousand-world volume of sutras within a mote of dust.” This volume of sutras is as vast as a great thousand-world system, yet is contained within a single mote of dust.
“Split it open, and it appears before you.” Split the mote of dust open with a knife, and the great-thousand-world volume of sutras will appear. If you yourself have this ability, then split this mote of dust open, and you will understand the principles of the Flower Adornment Sutra.
“Flowers rain down in profusion.” If you can do this, precious flowers will rain down from the heavens in a dazzling profusion.
“The Dharma Realm is universally permeated by its sound.” All sentient beings in the Dharma Realm are permeated by the flavor of the Dharma and its merit, and all sentient beings hear it.
End – The Chapter on the Wondrous Adornments of the Lords of the Worlds