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 12 – Worthy Leader
The virtuous are sages. Sages constantly turn the light inward and seek within themselves. I do not give rise to ignorance and afflictions, nor cause others to give rise to ignorance and afflictions. I want to clear away and see through my karmic obstacles, so I should not cause others to add to theirs. Hence the saying:
“What you don’t want, don’t give to others.”
At all times, restrain your own body, speech, and mind, keeping them pure. This is called “a nature that is supremely compliant.” “Nature” means your own fundamental essence and wondrous luminous nature; “supremely compliant” means being wholly in accord, without opposing any principle or Dharma. Every gesture and action must be reasonable and lawful, never obstructing others’ practice or your own. This is called “being worthy and virtuous.” If someone comes to obstruct your cultivation of the Way, you should think this way: “Ah! In the past, I obstructed them from cultivating the Way, so now they have come to obstruct me. This is karmic retribution: ‘You reap what you sow.’” Regard them as a virtuous spiritual friend who has come to help you cultivate the Way and fulfill your spiritual path. You must use patience and forbearance to deal with this adverse situation; then the waves will settle and the winds will calm. Never let yourself become hostile. Remain at peace in your heart, understand the principle, and accept the test.
In this world, people are antagonistic toward one another and show no forbearance. Thus, all kinds of wars and disasters arise, bringing about all kinds of calamities. We who cultivate the Way must gather in our own nature at all times, whether walking, standing, sitting, or lying down. This is called “skillfully regulating body and mind”; this is what is called “meditation.” Being foremost means being a leader because one possesses sacred, auspicious virtue—not because one contends for strength and victory, oppressing everyone to win and become number one. Rather, one must possess auspicious wisdom and outstanding virtue: what others cannot cultivate, I can cultivate; what others cannot accomplish, I can accomplish. One must surpass others who lack virtue, winning them over through virtue, not force. This is why it is called transcendent and exceptional; only then does one deserve to be called “Foremost.” Bodhisattva Worthy Chief possesses outstanding virtues, surpassing those of other Bodhisattvas. He is not only exceptional but also auspicious. A Bodhisattva works for the benefit of others, not for their own benefit; as long as something benefits others, they give their all to do it. Thus, with the mind of a Bodhisattva, one follows the Bodhisattva path and has the spirit of sacrificing oneself for others. In this chapter, Bodhisattva Manjushri questions Bodhisattva Worthy Chief, who answers with 359 verses. This is one of the most important chapters in the Flower Garland Sutra. I hope everyone will gather their thoughts and listen attentively to the lecture; then you will surely receive inconceivable benefits.
At that time, after Bodhisattva Manjushri had expounded the great merit of the pure practice free from defilement and confusion, wishing to reveal the merit of the bodhi mind, he asked Bodhisattva Worthy Leader in verse:
Commentary: This passage of the sutra was spoken by the Venerable Ananda when the sutras were compiled. It continues from the preceding section, referring to what comes before the chapter on Pure Conduct. Pure Conduct means being neither impure nor disorderly. Because it is meant to reveal the merit and virtue of the bodhi mind, it serves as the opening to the sutra passage that follows.
At that time, after Bodhisattva Manjushri had finished speaking of the great merit of pure conduct, free from defilement and confusion, he wished to further reveal the merit of awakening the aspiration for bodhi, and therefore asked Bodhisattva Worthy Leader in verse.
In the past, when the Buddha cultivated the Way, there was no turbidity or scatteredness. What is turbidity? It means having ignorance and afflictions, the three poisons of greed, anger, and delusion, or deliberately obstructing others from cultivating the Way. What is scatteredness? It means being heedless and failing to observe the rules, constantly giving rise to false thoughts all day long, being unable to concentrate, and not cultivating earnestly.
We who cultivate the Dao must first of all have no selfishness. If we are selfish, we have no merit or virtue at all. If you want to be free of selfishness, you must first have no “self.” If there is a self, there is selfishness; if there is no self, there is no selfishness. Selfishness often obstructs the cultivation of the Dao; everyone must understand this.
We who have left the household life must honor our teachers and respect the Dharma. We must not slight our teachers or show contempt for the Dharma. We must not only respect our own teacher, but also the senior monastics who left the household life before us. In the monastery, we must not be arrogant or conceited. Bhikkhus must respect their elders; Bhikkhunīs must observe the Eight Respectful Rules and show reverence to bhikkhus, never slighting or showing contempt for them. Śrāmaṇeras must always follow the instructions of bhikkhus, and śrāmaṇerīs must always follow the guidance of bhikkhunīs. Upāsakas and upāsikās must always respect the Three Jewels and show reverence to those who have left the household life. They must not criticize or slander monastics. Everyone must know and understand these rules. To uphold them well is to practice pure conduct; failing to uphold them is to practice impure and disorderly conduct.
I have now, for the Bodhisattvas,
Expounded the pure practices once cultivated by the Buddha.
You too, in this assembly,
Should proclaim the supreme merits of cultivation.
Commentary: Bodhisattva Manjushri is foremost in wisdom, and Bodhisattva Xianshou is foremost in excellent virtues. Bodhisattva Manjushri represents sentient beings in requesting the Dharma. He said, “I have already explained for the great bodhisattvas the pure practices cultivated by the Buddhas of the ten directions in the past, at the causal stage. Bodhisattva Xianshou is also present at this Flower Garland Dharma assembly; please expound the Dharma-gate of the supreme merits of practice. It should be explained so that we may know how to practice in order to attain supreme merit, support the mind of bodhi, and perfect great merit.”
At that time, Bodhisattva Worthy Leader replied in verse:
Commentary: Bodhisattva Manjushri requests the Dharma on behalf of sentient beings, and Bodhisattva Xianshou expounds the Dharma on their behalf. Both of these great Bodhisattvas are fully endowed with compassion and do everything for sentient beings. Therefore, Bodhisattva Xianshou uses verses to answer the question posed by Bodhisattva Manjushri.
How excellent, good person, please listen attentively;
Those many merits are immeasurable;
Now, according to my ability, I shall speak of a small part;
Like a single drop of water in the great ocean;
Commentary: Very good! Compassionate Great Bodhisattva, you represent sentient beings in asking about the Dharma and on their behalf in listening to the Dharma. So please listen carefully to the principles I will explain, which reveal the boundless, immeasurable merits of the bodhi mind. Although these merits cannot be measured, I will now explain a small part of them according to my limited wisdom. Like a drop of water in the vast ocean, I can speak only a little about the merits of the bodhi mind.
The Dharma of the Buddha is as vast as the ocean. If you taste just one drop of water from the ocean, you will know that all the water in the ocean has the same taste—it is all salty. Although the Dharma of the Buddha has eighty-four thousand Dharma gates, you need only devote yourself to cultivating one Dharma gate and attain its fruition to be liberated. Thus, “Once you understand one, you understand them all.” If you thoroughly understand one Dharma, then all Dharmas will be clear to you.
If there is a Bodhisattva who has just aroused the aspiration,
Vowing to attain the Buddha’s enlightenment,
That person’s merit is boundless,
Immeasurable and unequaled.
Commentary: If someone begins to believe in the Buddha Dharma, gives rise to the aspiration for enlightenment, and wishes to practice the Bodhisattva path, they must first take refuge in the Three Jewels—that is, take refuge in the Buddha, the Dharma, and the Sangha. Taking refuge in the Buddha prevents one from falling into the hells; taking refuge in the Dharma prevents one from falling among the hungry ghosts; taking refuge in the Sangha prevents one from being reborn as an animal. This is the ceremony for beginning to believe in the Buddha. Afterward, one also observes the five precepts. The five precepts are: 1). Do not take life.
2). Do not steal.
3). Do not engage in sexual misconduct.
4). Do not lie.
5). Do not drink alcohol.
Once you have received the Five Precepts, you must make sure to observe them. Each precept is protected by five benevolent guardian deities. If you keep all five precepts, twenty-five guardian deities will come to protect you, turning misfortune into good fortune and calamity into auspiciousness. If you break the precepts, those twenty-five guardian deities will leave you.
The rite of taking the Three Refuges must be performed in the presence of a member of the Sangha; a layperson is not qualified to stand in for someone taking refuge. Taking refuge in the Buddha means taking refuge in all the Buddhas of the ten directions and the three periods of time. Taking refuge in the Dharma means taking refuge in all the honored teachings spoken by the Buddha, contained in the Tripiṭaka and the twelve divisions of the scriptures. Taking refuge in the Sangha means taking refuge in all the Worthy and Holy Sangha. Only by taking refuge in the Three Jewels does one become a disciple of the Buddha.
Monastics who have left the home-life must receive the ten precepts of a novice, the 250 precepts of a Bhikshu, or the 348 precepts of a Bhikshuni. They must also receive the ten major and forty-eight minor Bodhisattva precepts. Only when they have fully received these precepts are they truly monastics who have left the home-life. Laypeople must receive the five precepts, the eight precepts, and the Bodhisattva precepts to be true believers in the Buddha. They are Bodhisattvas who have just brought forth the aspiration, but that does not necessarily make them Bodhisattvas; they are merely setting out on the Bodhisattva path. One must not “mistake a fish’s eye for a pearl.” The mistaken notion that “I have received the Bodhisattva precepts, so I am a Bodhisattva” is wrong.
A Bodhisattva who has just brought forth the resolve is like a bodhi seed newly planted in the ground and sprouting into a bodhi shoot. This is not yet a perfected Bodhisattva, but an immature one. Not only can everyone become a Bodhisattva, everyone can also become a Buddha. As long as one cultivates, anyone can become a Buddha. Everyone has Buddha-nature, so even an icchantika (one who does not believe in the Buddha) can become a Buddha; it will simply take longer.
There are Bodhisattvas who have only just aroused the aspiration, but abandon it halfway and develop a mind of regression. Then the bodhi sprout withers. Because they do not water it with the water of great compassion, it becomes a rotten sprout. There is a verse that says: Fish roe, amalaka fruit, and Bodhisattvas at the time of their first aspiration—these three are numerous at the causal stage, but few when the fruit is realized.
That is: Fish lay a great many eggs, yet very few become fish. The Ba-ma-la tree blooms profusely, yet bears very little fruit. Many Bodhisattvas set out on the path, but very few truly practice the Bodhisattva Way. Why? Because they lack the three qualities of steadfastness, sincerity, and constancy. Steadfastness means being firm: one must make a firm resolve to attain bodhi. Do not be enthusiastic for five minutes and then grow cold afterward; that way, you will never succeed. Hence the saying: “Patience balks at no hardship. Hardship does not slow one’s steps.” Only with this kind of spirit can one succeed. “Sincerity” means being wholehearted and devout, applying oneself to spiritual cultivation at every moment, without becoming lax or indulgent. “Perseverance” means constancy. Those who cultivate the Way must have a constant resolve, practicing at every moment, month after month and year after year, life after life. The sea may dry up and stones may wear away, but one’s resolve to cultivate must never run dry or wear away. Only then can one set out on the supreme path of the Bodhisattva. Upon first giving rise to the aspiration for enlightenment, a Bodhisattva must make four great vows:
“Sentient beings are boundless; I vow to liberate them.
Afflictions are inexhaustible; I vow to eradicate them.
Dharma gates are immeasurable; I vow to learn them.
The Buddha Way is unsurpassed; I vow to attain it.”
If you wish to attain the fruit of Buddhahood, you must first practice the Bodhisattva path. To practice the Bodhisattva path, you must first teach and transform sentient beings. To teach and transform sentient beings, you must first eliminate afflictions and transform them into bodhi. Although there are many Dharma methods, you must learn them all—the methods for becoming a Buddha.
If a Bodhisattva newly arouses the aspiration and makes the four great vows, then in the future they will surely attain the Buddha’s bodhi. This merit has no bounds; it cannot be weighed on a scale or measured with a bushel, and no number can compare with the merit of a Bodhisattva who has newly aroused the aspiration.
How much more so over immeasurable, boundless kalpas
Fully cultivating all the meritorious virtues of the grounds and perfections
All the Tathāgatas in the ten directions
Together praise them, yet can never exhaust them.
Commentary: A Bodhisattva who has newly aroused the aspiration practices the Six Perfections and myriad practices, vowing to attain the fruition of the Bodhisattva path. That merit is immeasurable and boundless—how much more so after practicing for countless boundless eons! Having fully and perfectly cultivated the Dharma-gates of the Ten Grounds and the Six Perfections, along with every other Dharma-gate, all merits are brought to perfection. At that time, even if all the Buddhas of the three periods of time and the ten directions praised and extolled it together, they could never finish.
Such boundless great merit
Of it I now speak but a small part,
Like the space traversed by a bird’s foot,
Or a single mote of dust upon the great earth.
Commentary: As mentioned earlier, practicing the six perfections and myriad virtuous deeds over many lifetimes and vowing to attain Buddhahood constitute immeasurable and boundless merit. I (Bodhisattva Worthy Leader) am now speaking of only a small part of that boundless merit. How small is it? It is like the path of a bird flying through the sky: however far it flies, no trace of the bird can be found. Thus, “A bird flying through the sky leaves no trace.” The merit I have spoken of is likewise like a single speck of dust in the great earth.
The Bodhisattva sets the intention to seek Bodhi;
This is neither without cause nor without conditions.
Toward the Buddha, Dharma, and Sangha, pure faith arises;
Through this, a vast mind comes forth.
Commentary: A Bodhisattva arouses the aspiration because they seek the path to bodhi. This always arises from causes and conditions; it does not arise without cause or condition. Rather, upon encountering a good spiritual teacher who gives instruction, one arouses the bodhi mind: aspiring above to attain the Buddha’s path and below to liberate sentient beings. One develops pure faith in the Buddha, Dharma, and Sangha. The Buddha is a noble one whose three forms of awakening are complete and whose myriad virtues are perfected. The Dharma is the means of ending birth and death. The Sangha is an assembly of four or more bhikkhus, and only then is it called a Sangha. Through faith in the Buddha, faith in the Dharma, and faith in the Sangha, one gives rise to a vast and joyful mind. This is not the happiness of the mundane world, but the peace and joy of the supramundane world.
What is supramundane bliss? It is the four virtues of Nirvana: permanence, bliss, self, and purity. Hence it is said:
“Forever ending the two kinds of birth and death is Permanence.
Enjoying the experience of liberation is Bliss.
Realizing the true Dharma Body is Self.
Being utterly free of defiled characteristics is Purity.”
That is the explanation of Permanence, Bliss, Self, and Purity.
Not seeking the five desires or the throne of a king,
Abundant wealth, pleasure, and great renown,
But only to forever end the suffering of sentient beings,
For the benefit of the world, one gives rise to this aspiration,
Commentary: A Bodhisattva gives rise to the mind of bodhi not to seek wealth, beauty, fame, food, sleep, or enjoyment of the five desires. Craving wealth, sex, fame, food, and sleep all lead toward the hell of the five faculties. Although one may be an emperor with great power, rich throughout the four seas, enjoying every pleasure and renowned throughout the world, known across the four seas, all of this is impermanent, and so the Bodhisattva does not seek it either.
Why does a Bodhisattva wish to arouse bodhicitta? To save sentient beings from the sea of suffering and permanently eliminate their suffering and afflictions. For the benefit of all sentient beings in the world, so that they may leave suffering and attain joy and put an end to birth and death, the Bodhisattva arouses bodhicitta.
Always wishing to benefit all sentient beings,
Adorn the Buddha’s land and make offerings to the Buddhas,
Uphold the true Dharma and cultivate all wisdom,
For the sake of attaining Bodhi, therefore arouse the mind,
Commentary: Bodhisattvas must continually make vows to benefit and bring happiness to all sentient beings, offering their own blood and sweat for the benefit of all sentient beings, and even sacrificing their body, mind, and life for their benefit. That is what it means to practice the Bodhisattva path. The merits of cultivation must be dedicated to adorning all Buddhas. The dedication verse is:
May I dedicate this merit
to adorn the pure Buddha-land;
above, repay the four profound debts of gratitude;
below, save those suffering in the three realms of misery.
If anyone sees or hears this,
May all give rise to the bodhi mind.
When this karmic body is cast off,
May we be born together in the Land of Ultimate Bliss.
The four great debts of gratitude are:
1. Heaven and earth: They have sheltered and protected us.
2. Parents: They have raised and nurtured us.
3. Teachers and masters: They have educated us.
4. The king: He has protected us.
We must also save beings in the three realms of suffering—the hells, hungry ghosts, and animals—and help them escape the sea of suffering. If they see a gathering where sutras are expounded and the Dharma taught, or hear the sound of the Dharma being taught, they will all bring forth the aspiration for enlightenment. When this present karmic body (the physical body) comes to an end, everyone will then be reborn together in the Land of Ultimate Bliss. There, they are born from lotus flowers; when the flowers open, they see the Buddha. There is only joy and no suffering, which is why it is called the World of Ultimate Bliss.
Not only must one solemnly adorn the Buddha lands, but one must also make offerings to all the Buddhas. If one has one part of strength, one must exert that entire part; if one has ten parts of strength, one must exert all ten. One must also uphold the true Dharma. What is the true Dharma? It is the Dharma of the Four Noble Truths spoken by the Buddha, the Dharma of the Twelve Causes and Conditions, the Six Perfections, and so forth. One must practice in accordance with the Dharma and cultivate all wisdom. To attain the fruit of Unsurpassed, Complete and Perfect Enlightenment, one must bring forth the bodhi mind and practice the Bodhisattva path.
Deep within, faith and understanding are ever pure;
Revere and honor all Buddhas
Toward the Dharma and the Sangha, likewise
With utmost sincerity, make offerings and arouse the aspiration.
Commentary: To cultivate the Way, one must have a steadfast, sincere, constant, profound mind, as well as faith and understanding. Only after having faith can one comprehend the true meaning of the Buddha’s Dharma. To become pure, one must believe in the Dharma spoken by the Buddha, and also revere, honor, make offerings to, and draw near to all Buddhas. One must not only revere all Buddhas, but also revere all Dharma and, even more, all Sangha. The Three Jewels are equal: revering the Buddha is revering the Dharma, and revering the Dharma also means revering the Sangha.
Why is this? If you wish to become a Buddha, you must understand the Buddha’s Dharma. Without understanding the Buddha’s Dharma, you cannot become a Buddha. If you wish to understand the Buddha’s Dharma, you must learn it from the Sangha. Thus, “The Dharma is transmitted by the Sangha.” At all times, the Buddha’s Dharma is transmitted by the Sangha, not by some learned person. If you wish to learn the Buddha’s Dharma, you must revere and honor the Three Jewels. Therefore, you must make offerings to the Three Jewels with a most sincere and earnest mind. Do not cling to the mark of self, attachment to self, or view of self; you must empty these “three selves.” When Bodhisattvas bring forth the resolve, they bring forth this truly sincere mind.
Deep faith in the Buddha and the Buddha-Dharma,
Also faith in the path practiced by the Buddha’s disciples,
And faith in unsurpassed Great Bodhi
Thus the Bodhisattva first arouses the aspiration.
Commentary: To study the Buddhadharma, one must have deep faith, make vows, and put them into practice. These are faith, vows, and practice—the three provisions, and also the criteria for reaching the Buddha-realm. A person who studies the Buddhadharma but has no faith cannot become a Buddha. If one has faith but does not make vows, one likewise cannot become a Buddha. If one makes vows but does not practice, one likewise cannot become a Buddha. Faith, practice, and vows—these three thoughts are the capital for becoming a Buddha.
Of course, one must have deep faith in the Buddha and the Buddha-Dharma; one must also have faith in the path of Bodhisattva practice and in the Dharma of unsurpassed great bodhi, which is also the method for attaining Buddhahood. A Bodhisattva who has newly aroused the aspiration does so through the various merits and causes and conditions mentioned earlier, thereby arousing the bodhi mind.
Cultivation is the most egalitarian Dharma practice. Whoever sees through things, is able to let go, and sincerely practices in accordance with the Dharma will attain realization. Otherwise, they will not. This is absolute equality; there is no relying on luck. Practice one part, and you gain one part; practice ten parts, and you gain ten parts. Thus, “When one is true, all are true; when one is clear, all are clear; when one awakens, all awaken”—this is the principle.
Faith is the source of the Way, the mother of merit.
Nurturing all wholesome dharmas.
Severing the net of doubt, escaping the current of desire.
Revealing the unsurpassed path to Nirvana.
Commentary: The Buddhadharma is like a vast ocean; only through faith can one enter it. Once you have faith, you can enter the ocean of the Buddhadharma. Without faith, it is like an electric light that has not been switched on—there is no light. Without faith in the Buddhadharma, you cannot attain the light of wisdom. Therefore, faith is very important.
Faith is the source of the Way, and the source of the Way is the foremost method of cultivating the Way. Only with a mind of faith can one cultivate the Way; without a mind of faith, one cannot cultivate the Way. This is the foundation of cultivating the Way.
The word “Origin” (yuan) comes from the I Ching. The I Ching begins by saying, “Qian: Origin, Prosperity, Advantage, Perseverance.” The Qian hexagram belongs to yang; it is yang within yang, yang at its utmost. Origin is the foremost of the wholesome principles, and is also the beginning of cultivating the Way. Prosperity means that all things proceed smoothly; it also means a good gathering. Advantage means benefiting all things and must accord with all principles. Perseverance means carrying out what is right, not acting carelessly. Origin, Prosperity, Advantage, and Perseverance are the four virtues. A noble person possesses these four virtues, and so can benefit things, handle affairs, be auspicious, and so forth.
What is merit? Merit is doing meritorious deeds; virtue is cultivating virtue. How does one perform meritorious deeds? For example, if someone builds a temple and helps the temple with all kinds of work, that is performing meritorious deeds. How does one cultivate virtue? One must perform meritorious deeds through every good deed, great or small. When one’s merit is complete, virtue is fulfilled; in other words, one’s spiritual practice has succeeded. That is cultivating virtue. If you perform no meritorious deeds and do nothing to benefit sentient beings, then you have no virtue. Without virtue, it is not easy to succeed in cultivating the Way. Therefore, those who cultivate the Way must have great virtue. What is great virtue? It means having none of the three poisons—greed, anger, and delusion; no jealousy or obstructive thoughts; and no arrogance or conceit.
Faith is the foremost thing in cultivating the Way, and is also the mother of cultivation. A mother gives birth and nurtures, so it is said:
“Faith is the source of the Way and the mother of merit and virtue,
Nurturing all wholesome dharmas.”
That is also 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, the twelve links of dependent origination, and the six perfections, and so on. Only when one has faith can all wholesome dharmas be nurtured; without faith, naturally, one cannot nurture any wholesome dharmas. It is like sowing grain seeds in spring: without water, sunlight, and other necessary conditions, they cannot sprout and grow. Faith in the Buddhadharma is the same. Only with supportive conditions can wholesome roots arise.
The most important thing for those who cultivate the Way is not to give rise to doubt. One must have deep faith in the Buddha Dharma, doubt nothing, and put an end to all doubts. Therefore:
“Those who cultivate the Way, do not give rise to doubt;
When doubt arises, the Way becomes obscured.”
If a mind of doubt arises, one becomes deluded and mistakenly falls onto a wrong path, unable to become one with the Buddha’s wisdom. One’s inherent wisdom cannot manifest. Therefore, one must sever the net of doubt in order to escape the sea of love.
All sentient beings are unable to escape these two words: “love and passion.” Where there is feeling, there is love; where there is love, there is feeling. Feeling and love cannot be separated. If one cuts off feeling and dispels love, then there is a way. Yet this battle of love is not easy to overcome, like a sturdy, impregnable wall of bronze and iron. Hence the saying:
“Wine, sex, wealth, and anger are four walls;
How many people are infatuated within them.
Whoever manages to escape beyond those walls
Is an immortal, ageless elder.”
Countless people are infatuated with drinking, lustful, greedy for money, and quarrelsome. These four things are like four towering walls, and also like an invisible prison, binding people and keeping them from being free. If someone escapes from these four surrounding walls—that is, sees through them and lets go of all wine, sex, money, and anger—then they will put an end to birth and death; in other words, they will become someone who lives long and never grows old.
We who cultivate the Way are not afraid of having desire; we are only afraid of failing to recognize it. If we clearly recognize the desire before us, we will not be deluded by it. All sentient beings are born through desire and die through desire. To end birth and death, we must see through it and let it go, and not be deluded by romantic attachment; then we will naturally attain freedom.
The Buddha reveals to sentient beings the way to escape the Three Realms and attain the supreme state of Nirvana, with its four virtues of permanence, bliss, true self, and purity. The Buddha tells us sentient beings that to enter the ocean of the Buddhadharma, we must first have faith, second, make a vow, and third, engage in practice—that is, the three conditions for becoming a Buddha.
Faith, free from defilement and stain, makes the mind pure;
It dispels arrogance and is the root of reverence;
It is also the foremost treasure of the Dharma treasury;
It is the pure hand that receives all practices;
Commentary: You must believe in the true Dharma, that is, the Dharma of right knowledge and right views. Do not believe in the Dharma of heavenly demons and non-Buddhist paths, which is the Dharma of wrong knowledge and wrong views. The more you believe in this non-Buddhist Dharma, the more deluded you become; the more you believe in it, the less pure you become. Why? Because these are defiled dharmas, and they fundamentally do not know what pure Dharma is. If you have a mind of true faith, your inherent pure nature will manifest. Why does the luminous nature of our self-nature not manifest? It is because our minds are turbid and defiled. Turbid and defiled means that our thoughts are not clean; it also means that our thoughts are contaminated. When there is contamination, the mind is not pure. When the mind is not pure, the luminous nature of our self-nature does not manifest.
Once there is faith, the mind becomes pure and wisdom manifests; there is no arrogance. When there is no arrogance, a mind of reverence arises. One reveres the Three Jewels, one’s parents, and one’s teachers. Therefore, faith is said to be the root of reverence. Faith can destroy all pride and contempt.
Faith is the first treasure in the Dharma treasury, and thus also the first of the ten treasuries. The ten treasuries are:
1. The Treasury of Faith.
2. The Treasury of Precepts.
3. The Treasury of Shame.
4. The Treasury of Moral Dread.
5. The Treasury of Learning.
6). The Treasury of Giving.
7). The Treasury of Wisdom.
8). The Treasury of Mindfulness.
9). The Treasury of Retention.
10). The Treasury of Eloquence.
Faith is also one of the Seven Noble Treasures. The Seven Noble Treasures are:
1. The treasure of faith.
2. The treasure of diligence.
3. The treasure of morality.
4. The treasure of learning and generosity.
5. The treasures of conscience and moral shame.
6. The treasure of patience.
7. The treasures of concentration and wisdom.
Because the body and mind are pure, the hands are pure as well and can cultivate and uphold all the Buddha’s teachings.
The Great Compassion Dharma that we practice is the Dharma method of the Forty-Two Hands and Eyes. Each of the forty-two hands is pure. Only when one has all forty-two pure hands can one benefit sentient beings, teach and transform them, and uphold all the Dharma. This Dharma method is inconceivable.
Faith enables one to give generously, without a stingy heart,
Faith enables one to increase wisdom and merit,
Faith enables one to give generously, without being miserly,
Faith enables one to increase wisdom and merit,
Commentary: One must have faith in order to give. Internally, one can give one’s body and mind; externally, one can give the world—all can be freely given to all sentient beings, without any stingy or miserly thoughts. With faith, one can joyfully study the Buddhadharma and will not become discouraged and retreat just because it is so profound and wondrous. Once one has faith, one will only make diligent progress, never retreat, and enter the ocean of the Buddhadharma.
One must have faith for wisdom and merit to grow. Without faith, wisdom and merit not only fail to grow but actually diminish. Why? Because there is no faith to nurture and nourish them, so they gradually diminish.
You must believe in yourself, believe in others, believe in facts, and believe in principles; believe that you will certainly attain Buddhahood in the future. Once you become a Buddha, you can help others become Buddhas too. Such a Dharma will certainly manifest; such a principle certainly exists. Therefore, faith is more important than anything else. Only through the power of faith can you attain the stage of the Tathagata.
Faith causes all faculties to become pure, clear, and keen;
The power of faith is steadfast and cannot be destroyed;
Faith can forever extinguish the roots of affliction;
Faith can wholeheartedly turn toward the Buddha’s virtues;
Commentary: Faith can accomplish all merits and virtues, so among the Six Fulfillments, the first is the Fulfillment of Faith. The Six Fulfillments are:
1. Fulfillment of Faith.
2. Fulfillment of Hearing.
3. Fulfillment of Time.
4. Fulfillment of the Teacher.
5. Fulfillment of Place.
6. Fulfillment of the Assembly.
Without a mind of faith, there is no way to understand the Buddhadharma clearly.
Faith can make the faculties pure and clear. By doing many good deeds and cultivating roots of goodness, the six faculties naturally become pure and clear. The power of faith must be firm in order for it to take effect. One cannot believe for five minutes and then stop believing. To believe, then not believe, and to believe again, is to have a faith that is not firm. A person with firm faith sees everything through from beginning to end, acting in accordance with the guiding principle. For example, if someone who practices the Way wishes to become a Buddha, this guiding principle must be firm; that is also the power of firm faith. Whatever adverse circumstances arise, they overcome them and do not give rise to thoughts of retreat. Thus it is said that it cannot be destroyed. No matter how any demon appears, they are not swayed by the realm before them, nor is their mind shaken. They hold to the guiding principle from beginning to end. Therefore: “Adapt to circumstances without changing;
remain unchanged while adapting to circumstances.” Only when one has faith can the roots of affliction be eradicated. Why do afflictions so often arise? Because there is no faith, the three poisons of greed, anger, and delusion take advantage of this opening to enter, stirring up waves and winds and causing you to give rise to delusion, create karma, and undergo retribution. Therefore, faith permanently eradicates the roots of affliction.
Once faith has arisen, one should dedicate all one’s merit to all the Buddhas. By relying on the Buddhas’ adornments, one adorns oneself; by relying on the Buddhas’ merit, one accomplishes one’s own merit. Therefore, one must dedicate one’s merit single-mindedly to the Buddhas.
Faith in the realm of nonattachment,
Far removed from all difficulties, one attains freedom from hardship;
Faith can transcend the paths of the many demons;
It reveals the unsurpassed path of liberation;
Commentary: There are wholesome states, unwholesome states, agreeable states, adverse states, joyful states, and afflictive states. If one has a mind of faith, one does not cling to any of these states. Therefore: “To see things clearly is to awaken and leave the world;
to see them in delusion is to fall into samsara.” With a clear state of awareness, one will transcend the three realms; with an unclear state of awareness, one will fall into the three evil paths. When faith is firmly established, one remains serene amid favorable or adverse, wholesome or unwholesome circumstances, without attachment, freely at ease, and without the slightest affliction. This is the power of faith.
With faith in one’s heart, misfortune turns into good fortune, and calamity into auspiciousness. To be free from all calamities also means being free from the calamities of fire and water, rakshasas, kings, ghosts, shackles, enemies and bandits, and so on, or from natural disasters, wars, and all kinds of calamities. Hence, it is said that one attains a state free from calamity.
The power of faith is stronger than the power of demons, allowing you to escape all demonic paths and avoid straying onto heretical paths. With a mind of faith, all Buddhas will manifest the unsurpassed path of liberation, enabling you to attain freedom and remain undeluded and undisturbed by demons.
Faith is the imperishable seed of merit
Faith can make the Bodhi tree grow
Faith can increase supreme wisdom
Faith can manifest all Buddhas.
Commentary: The Ten Faiths, Ten Abidings, Ten Practices, Ten Dedications, and Ten Grounds are the fifty stages of the Bodhisattva. Each stage is founded on the mind of faith. The ancients said:
“A person without faith cannot establish himself.” If the people do not trust or support their king, the country cannot be stable. When we study the Buddhadharma, we must give rise to faith and nurture its roots until they are like a vajra—forever unshakable—providing a firm basis for concentration. We should perform imperishable acts of merit. If we wish to inspire faith in others, we must practice in accordance with the Dharma, putting into practice whatever we know. Knowing that killing violates the precepts, we should not kill; likewise, we should refrain from drinking alcohol, and so on. In every situation, we should make our own conduct a model. Hence the saying: “If his own conduct is upright, things will be done without his having to give orders.” If I conduct myself properly and serve as an example, people will still put it into practice even if I do not urge them to. If I do not practice in accordance with the Dharma but teach others to do so, no one will believe you. Why? Because you lack genuine virtue and merely use verbal Zen to teach people, so they do not respect or accept you. Therefore, it is said: Faith is the seed of imperishable merit.
The power of faith causes the bodhi tree (the mind) to grow, becoming taller and larger day by day. When the foundation of faith is firm, wisdom grows ever stronger. Without sufficient faith, one cannot increase supreme wisdom. With faith, the realms of all Buddhas will manifest before you.
Therefore, in accordance with practice, the sequence is explained;
Supreme faith and delight are exceedingly difficult to attain;
For example, throughout all the worlds,
there is a wondrous wish-fulfilling jewel;
Commentary: The verse above says that if there truly is a mind of faith, then deep faith, vows, and practice will arise. In this way, you too can manifest before all the Buddhas, and all the Buddhas can manifest before you; manifesting together is the response and communion brought about by the power of faith. Therefore, the Dharma methods of cultivation are explained in accordance with the stages of practice.
This firm faith and delight are most exalted and hardest to attain. It is like a wondrous wish-fulfilling jewel found in all the worlds: from this wondrous wish-fulfilling jewel flow forth all kinds of precious jewels. From this jewel of faith flow forth all wondrous Dharma gates. Therefore, faith is said to be the most fundamental Dharma gate for cultivation.
When we study the Buddhadharma, we must have genuine right faith. What is right faith? It means not being selfish or seeking personal gain, having no greed, anger, or delusion, and diligently cultivating precepts, concentration, and wisdom. These are the fundamental requirements for genuine faith.
If one always has faith in and reveres the Buddhas,
Then one can uphold the precepts and cultivate the training rules;
If one always upholds the precepts and training rules,
Then one can become complete in all virtues.
Commentary: Buddhist practitioners must always give rise to faith in the Buddhas; they must not be half-believing and half-doubting. They must always have faith in and revere all the Buddhas of the ten directions and the three periods of time. In this way, they can uphold the precepts with utmost purity, practice in accordance with the teachings, and cultivate all Dharma methods.
If one consistently observes the precepts without interruption and practices according to the Dharma taught by the Buddha, then, over time, one will perfect all virtues and merits and may hope to attain Buddhahood soon. Therefore, one must have unwavering faith, diligently press forward, observe the precepts, and cultivate.
Precepts can bring forth the root of enlightenment;
Learning means diligently cultivating the ground of merit;
With regard to precepts and learning, one always practices in accordance;
All Tathāgatas praise and commend this;
Commentary: Precepts mean preventing evil and avoiding wrongdoing; in other words, do no evil and do good. If you do no evil, you will eradicate greed, anger, and delusion. Doing good means diligently cultivating precepts, concentration, and wisdom. Diligently cultivating precepts, concentration, and wisdom means developing the root of bodhi. If you wish to attain enlightenment, you must uphold the precepts. If you wish to uphold the precepts, you must have faith. Only with faith can you uphold the precepts, and only by upholding the precepts can you develop the fundamental Dharma of the path to bodhi.
To learn is to study—to study all dharmas. If we want to understand all dharmas clearly, we must study diligently. The Analects says, “Learn, and at the proper times practice what you have learned.” After learning, we must review it continually; only then can we “review the old and learn the new.” By reviewing what we have learned, we will then come to know what is new. As we study the Buddhadharma, we must work hard to cultivate and nourish merit and virtue, allowing ourselves to be permeated by them. It is like tending the Bodhi root and helping the Bodhi fruit grow.
You must respect the precepts and practice in accordance with them. You must learn to always follow them; do not transgress or break the precepts. If you uphold the precepts and cultivate and study in this way, all the Buddhas of the ten directions and the three periods of time will come to praise and commend you, and will constantly come to protect you.
If one constantly believes in and serves the Buddhas,
Then one can bring forth great offerings;
If one can bring forth great offerings,
That person believes in the inconceivable Buddha.
Commentary: Those who believe in the Buddha must always have faith in and revere the Buddhas, and serve them without interruption. If they advance at times and retreat at others, they will gain no merit and achieve nothing. They may make offerings to the Buddhas with various kinds of incense, or with various flowers and fruits; over a long period of time, these will become great offerings.
If someone makes a great vow to practice making offerings, offering to all the Buddhas of the ten directions, then in the future, when they become a Buddha, sentient beings will also come to make offerings to them. If they make a great aspiration to cultivate immeasurable practices and gather together great offerings, their merit will be immeasurable and boundless. Therefore, in Buddhist countries, some people offer a meal to a thousand members of the Sangha. Among those thousand monastics, there is sure to be an Arhat who comes to receive the offering. Making an offering to one Arhat is more meritorious than making offerings to hundreds of thousands of monastics, because an Arhat is a noble one who has transcended the world and thus possesses immeasurable merit.
The merit that person gains from faithfully revering the Buddhas is inconceivable, boundless, and impossible to describe fully.
If one constantly believes in and reveres the exalted Dharma,
Then, on hearing the Buddha-Dharma, one never tires of it.
If one never tires of hearing the Buddha-Dharma,
That person’s faith in the Dharma is inconceivable.
Commentary: The previous verse is about believing in and venerating the Buddha Treasure. This verse is about believing in and venerating the Dharma Treasure. If one believes in the Buddha, one must also believe in the Dharma. Why? Because the Dharma is what the Buddha taught. If one believes only in the Buddha and not in the Dharma, one cannot enter the ocean of the Buddha’s Dharma.
If someone always believes in and reveres all the scriptures spoken by the Buddha—the twelve divisions of the Tripitaka—then, through the power of faith, they never grow weary of hearing the Buddha’s teachings or feel they have heard enough.
Listening to the sutras and hearing the Dharma does not mean that you will gain some benefit every day or that some wisdom will be unlocked. It is not like that. Those who truly believe in the Buddhadharma do not seek to gain any benefit or wondrous power. If you think about gaining benefits or wondrous powers, then you still have a greedy mind.
You must have no greedy mind, and listen to the Dharma regularly, regarding it as something essential in life—as important as eating, dressing, and sleeping—without a grasping, seeking mind. If you have a seeking mind, that is delusion. When delusion arises, you are not in accord with the Way. To be in accord means to unite with the Way and become one with it. Then all deluded thoughts will cease to exist. At that point, all false thoughts come to a halt and are no longer stirred; that is purity.
When listening to sutras and the Dharma, do not give rise to a discriminating mind: “I’ve already heard this sutra explained, so there’s no need to listen again. I haven’t heard that other sutra, so I must listen to it.” This way of thinking is wrong. You should understand that each person who explains the sutras has different wisdom and different insights. Listening many times will be beneficial, so do not grow bored.
If listening to the sutras and the Dharma never grows tiresome, that person will believe in and respectfully uphold all the revered teachings, and attain an inconceivable state. Before attaining it, do not harbor a mind of expectation or desire. Without a mind of greedy seeking, innate wisdom will manifest.
If one constantly believes in and reveres the pure Sangha,
One will attain unwavering faith.
If one attains unwavering faith,
That person’s power of faith cannot be shaken.
Commentary: A pure Sangha has no deluded thoughts, desires, or the three poisons; instead, it has the three trainings of precepts, concentration, and wisdom. It is not turned by circumstances, but can turn circumstances—transforming impure circumstances into pure ones, and defiled circumstances into pure ones. It can also transform an evil age of the Five Turbidities into a good age characterized by five kinds of purity. The pure Sangha throughout the worlds of the ten directions includes Bodhisattvas, Arhats, and Pratyekabuddhas. In short, anyone who has no defiled thoughts is part of the pure Sangha.
If one constantly has faith in, reveres, and draws near the pure Sangha, offers one’s life to the Three Jewels, and makes offerings to the Three Jewels with the three pure karmas of body, speech, and mind, then, with such faith, one will never regress. One will attain the state of the three non-retrogressions: 1). Non-retrogression in thought: Not giving rise to thoughts of retreating.
2). Non-retrogression in practice: Practicing only by advancing forward, never retreating.
3). Non-retrogression in stage: Entering the Bodhisattva stage without regressing to the stage of the Two Vehicles.
Once one has attained unwavering faith, the person who has aroused bodhicitta possesses a faith that nothing can shake. Whatever circumstances a practitioner encounters, if their mind remains unmoved, that proves their faith is firm.
If one attains the unshakable power of faith,
then one attains faculties that are pure, bright, and keen.
If one attains faculties that are pure, bright, and keen,
then one can stay far from evil spiritual companions.
Commentary: The power of faith is one of the five powers. With the power of faith, one will not be surprised or change one’s thinking. With the power of vigor, one will not give up halfway. With the power of mindfulness, one will never forget the bodhi mind, moment after moment. With the power of concentration, one remains unmoving in suchness, clear and bright at all times, and is not disturbed by circumstances. With the power of wisdom, one can recognize circumstances. The five powers are five strengths that help the five faculties grow.
If one attains the power of unwavering faith, one will attain all kinds of pure and lucid roots of goodness, and the eyes, ears, nose, tongue, body, and mind will have not the slightest defect.
If one attains pure and clear faculties, then the eyes will see forms without being deluded by forms; the ears will hear sounds without being deluded by worldly sounds; the nose will smell fragrances without being deluded by fragrances; the tongue will taste flavors without being deluded by flavors; the body will feel contact without being deluded by contact; and the mind will know phenomena without being deluded by phenomena. In this way, one will attain great wisdom and distance oneself from heterodox paths, heavenly demons and non-Buddhist teachings, and all evil spiritual friends.
What is evil knowledge? That is, wrong understanding and wrong views, selfishness and self-interest—thinking only about one’s own benefit.
What is a virtuous spiritual friend? One who has right knowledge and right views, is utterly selfless and impartial, and is willing to sacrifice themselves to save sentient beings, without calculating what might benefit them personally. They teach and transform sentient beings everywhere, take the suffering of sentient beings as their own, and endure suffering on their behalf. Therefore: “If even one sentient being has yet to become a Buddha,
I shall never attain the fruit of Nirvana.” May all sentient beings be free from suffering and attain happiness, and soon realize unsurpassed perfect enlightenment. This is the way of a spiritual friend.
If one can keep far from evil spiritual companions,
Then one can draw near to virtuous spiritual companions.
If one draws near to virtuous spiritual companions,
Then one can cultivate vast goodness.
Commentary: Those who attain pure and lucid faculties have the eye to discern the Dharma, and can distinguish a good spiritual friend from a bad one. In this way, they will distance themselves from bad spiritual friends and draw near to good spiritual friends, drawing near to the pure Sangha, a field of merit. If they draw near to good spiritual friends, they will be able to cultivate wholesome deeds that are vast and boundless, and accomplish vast wholesome karma.
If one is able to cultivate vast and great goodness,
That person will attain the power of a Great Being.
If a person attains the power of a Great Being,
Then one will attain supreme, definitive understanding.
Commentary: One should frequently associate with virtuous spiritual friends and listen to their teachings in order to cultivate vast wholesome deeds. Those who cultivate vast wholesome deeds can accomplish the great power of a great person (become a Buddha). Having accomplished this great power, they will attain the most supreme and exceptional definitive understanding (great wisdom). There is only one understanding, not two: a certain understanding that leaves no room for doubt.
If one gains a superior, definitive understanding,
Then one is protected and kept in mind by all the Buddhas.
If one is protected and kept in mind by all the Buddhas,
Then one can give rise to the bodhi mind.
Commentary: If you attain the supreme wisdom of decisive understanding, you will have faith without doubt, and the Buddhas of the ten directions will be moved to come and protect and watch over you. The Buddha’s light and your light will connect with one another, dispelling the darkness of ignorance and allowing you to attain the great treasury of light.
If one is protected and supported by the Buddhas, the eight consciousnesses will be transformed into the four wisdoms: when things come, they are reflected; when things go, all is still. With the blessing and support of the Buddhas of the ten directions, one will give rise to great bodhicitta, cultivate the unsurpassed path, and attain the unsurpassed fruit.
If one can arouse the mind of Bodhi
then one can diligently cultivate the Buddha’s merits
If one can diligently cultivate the Buddha’s merits
then one will be born into the family of the Tathagata
Commentary: If one often arouses the vast bodhi-mind, one will diligently cultivate the merits and virtues that the Buddhas of the ten directions cultivated on the causal ground. If one diligently cultivates the Buddha’s merits and virtues, one will be born into the family of the Tathagata and become a child of the Dharma King.
When we resolve to cultivate the Way, we should not entertain deluded thoughts of “seeking.” Hoping to attain something is a greedy mind. A greedy mind obstructs cultivation of the Way. With such deluded thoughts, you will attain nothing; instead, you will miss a precious opportunity to awaken. Therefore: “With a mind, there is delusion; without a mind, there is spiritual resonance.” The ancient sages said, “No-mind is the Way.” This state is not easy to attain, but we must attain it. To do so naturally, we must break through all hardships and calamities; whatever adverse circumstances arise, we must overcome them. Break through all adversity, and you will surely attain Buddhahood.
If one is born into the family of the Tathagata
Then one skillfully practices skillful means.
If one skillfully practices skillful means,
Then one attains a pure mind of faith and delight.
Commentary: If one is born into the Tathāgata’s family, becomes a disciple of the Buddha, and becomes a Dharma-body Bodhisattva, then one will skillfully cultivate all the Dharma-gates of expedient skillful means in order to teach and transform all sentient beings. If one can skillfully cultivate the Dharma-gates of expedient skillful means to liberate all sentient beings, then one will attain the power of faith and joy, and one’s mind will always be pure, free from all afflictions.
We who cultivate the Way must, above all, not be troubled by afflictions. If we do not cut off afflictions, then even if we cultivate for eighty thousand great kalpas, we will not be able to accomplish the work of the Way, nor will we attain a pure mind of faith and joy; still less will we attain purity of the six faculties—still less will we attain purity of the six faculties. If the six faculties are not pure, then day after day we are confused and upside down, day after day giving rise to deluded thoughts. If the six faculties are pure, there are wondrous states beyond description.
If one attains a pure mind of faith and joy
Then one attains the supreme, most excellent mind
If one attains the supreme, most excellent mind
Then one constantly cultivates the pāramitās
Commentary: If you attain the power of faith, you will always be peaceful and joyful, your mind will also be pure, and you will have not even the slightest affliction; then you will attain the most excellent, supreme superior bodhicitta.
We who cultivate the Way must constantly give rise to a peaceful and joyful mind, a compassionate mind, and a mind of joy and equanimity, using the four immeasurable minds to benefit others. We should not only give away our external wealth; we can give away our inner wealth as well. Only then are we truly diligent practitioners of the Buddha’s teachings. Do not imitate the dangerous conduct of those who follow heterodox paths, seeking everywhere to increase their own power and caring only about benefiting themselves, not others. Whatever benefits them, they do, no matter what it takes; whatever does not benefit them, they refuse to do. Anyone who behaves this way is not truly someone who teaches and transforms sentient beings.
If one attains the supreme, unsurpassed bodhicitta, one should constantly cultivate the ten pāramitās, the Dharma-gates that lead to the other shore. To cultivate these Dharma-gates, one must first rid oneself of selfishness, arrogance, jealousy, and obstructiveness. Some people say, “Selfishness is human nature; how can one not be selfish?” Because everyone is selfish, the world has become as miserable as it is today. How can we make the world pure? We must awaken to the fact that everything is impermanent, suffering, empty, and without self. Thinking this way, one will not be selfish. One must leave delusion behind and return to awakening; do not chase after the six sense objects. Therefore: “The sea of suffering is boundless; turn back, and you’ll find the shore.” Everyone knows this principle, yet no one puts it into practice. When speaking, we understand everything; when it comes to acting, we are confused about everything! We hope everyone will let go of afflictions and ignorance. Whatever happens, don’t be hasty or get angry; let things take their natural course. Only then will you gain something from the Buddhadharma. If your temper is worse than that of ordinary worldly people, what are you practicing for? Cultivating the Way means cultivating freedom from anger. You must pay special attention to this: don’t get angry and don’t give rise to afflictions!
If one constantly cultivates the pāramitās,
Then one can fully possess the Great Vehicle.
If one can fully possess the Great Vehicle,
Then one can make offerings to the Buddha in accordance with the Dharma.
Commentary: If one constantly practices all the Paramitas and benefits all sentient beings, one will thereby fulfill the Mahayana teachings. When the Mahayana teachings are completely fulfilled, one can make offerings to all the Buddhas of the three times and ten directions in accordance with the Dharma (understanding the proper procedures and implements for making offerings).
If one can make offerings to the Buddha in accordance with the Dharma,
then one can be mindful of the Buddha with an unmoving mind.
If one can be mindful of the Buddha with an unmoving mind,
then one will constantly behold immeasurable Buddhas.
Commentary: If you follow the method of making offerings to the Buddha, you will recite the Buddha’s name with an undisturbed mind. If you make offerings to the Three Jewels in this way—reciting the Buddha, the Dharma, and the Sangha without your mind wavering—you will constantly behold the countless Buddhas of the ten directions. The countless Buddhas emit light to illuminate your mind.
If one constantly beholds immeasurable Buddhas
then one sees the Tathagata’s eternally abiding nature
If one sees the Tathagata’s eternally abiding nature
then one can know that the Dharma will never perish
Commentary: If cultivation gives rise to a spiritual response, you will often see immeasurable Buddhas emitting light to envelop and illuminate you. Then you will be able to see the Thus Come One’s original Dharma body, which abides forever in the Dharma Realm, neither coming nor going. If you can see the Thus Come One’s Dharma body, eternally abiding and unchanging, then you will know that the Buddha-Dharma will never be extinguished.
However, the Buddha’s teachings are divided into three periods: 1). The Age of the True Dharma: While the Buddha was still in the world, he expounded the teachings fully and without omission, and they remained in the world for five hundred years.
2). The Age of the Semblance Dharma: During this period, the spirit of the Buddha’s teachings no longer exists, but the written texts remain, and they endure in the world for one thousand years.
3). The Age of the Final Dharma: The truth of the Buddha’s teachings lies hidden, and the True Dharma grows weak. This period lasts for five thousand years. Nevertheless, the fundamental nature of the Dharma never perishes.
If one can know the Dharma as eternally imperishable,
Then one attains unobstructed eloquence.
If one attains unobstructed eloquence,
Then one can expound the boundless Dharma.
Commentary: Because of the karmic conditions of sentient beings, there are the True Dharma, the Semblance Dharma, and the Dharma-ending Age. If you understand that the Dharma is eternally indestructible, you will attain unobstructed eloquence. With unobstructed eloquence, you can expound immeasurable wondrous Dharma and instruct sentient beings. With such wondrous eloquence, you can lecture on sutras and expound the Dharma without obstruction; in every matter, the Way is present. You can analyze principles and phenomena, with a clear beginning and end, in a way so wondrous it defies description—no one will be able to out-argue you.
If one can expound the boundless Dharma,
Then one can compassionately liberate sentient beings.
If one can compassionately liberate sentient beings,
Then one attains a steadfast mind of great compassion.
Commentary: If one often expounds the immeasurable and boundless wondrous Dharma, one will give rise to a compassionate heart, pitying all sentient beings and liberating them. If one is able to maintain a compassionate heart, one will attain a steadfast mind of great compassion, firm as a diamond and forever indestructible.
If one obtains a steadfast mind of great compassion,
Then one can delight in the profoundly deep Dharma.
If one can delight in the profoundly deep Dharma,
Then one can relinquish the faults of the conditioned.
Commentary: If one attains a steadfast mind of great compassion, one will delight in the profound and wondrous Dharma. If the mind that delights in the profound and wondrous Dharma surpasses the mind of attachment, one will relinquish all conditioned phenomena.
Worldly dharmas are conditioned phenomena. Conditioned phenomena are things that are produced, and therefore have characteristics. Supramundane dharmas are unconditioned phenomena; unconditioned phenomena are not produced, and therefore are without characteristics. What has characteristics is illusory; what is without characteristics is true.
We who cultivate the Way must understand clearly the principle that true emptiness is wondrous existence, and wondrous existence is true emptiness. Therefore, we must constantly turn the light inward and reflect, and cultivate the perfect brightness of our own nature. If we reach the level of perfect brightness, we will renounce conditioned dharmas. The fault produced by conditioned dharmas is greed. Excessive greed leads one to fall into hell, or become a hungry ghost, or become an animal. Therefore, it is said that we must renounce the faults of the conditioned.
If one can renounce the faults of conditioned existence,
Then one is free from arrogance and heedlessness.
If one is free from arrogance and heedlessness,
Then one can benefit all beings.
Commentary: If one is able to continually abandon the faults of conditioned phenomena, one can stay far from all arrogance, conceit, heedlessness, and so on. Arrogance means being self-important and feeling superior to others. Conceit means being haughty and regarding no one else as worthy of consideration. Heedlessness means failing to observe the rules. If one can leave behind arrogant and heedless conduct, one will also benefit all sentient beings—in other words, one will widely liberate sentient beings.
If one can benefit all beings,
Then, dwelling in birth and death, one does not grow weary.
If, dwelling in birth and death, one does not grow weary,
Then one can be courageous and strong, invincible.
Commentary: Because Bodhisattvas practice the Bodhisattva path, although they have not yet ended birth and death, they do not tire of it. To benefit all sentient beings as well, they vow to come to the Saha World life after life, age after age, to teach and transform all sentient beings. This is the Bodhisattva’s way of thinking. If they do not tire of birth and death, they will courageously press forward and absolutely never retreat. With strong and robust strength, they will win every battle, remain unmatched, and defeat all heavenly demons, externalists, and ghosts and goblins.
If one is courageous and vigorous, none can overcome them
then one can bring forth great supernatural powers
If one can bring forth great supernatural powers
then one knows the conduct of all sentient beings
Commentary: If you have strength, courage, and vigor, you will defeat all enemies. This also gives rise to great spiritual powers, subduing the heavenly demons and overcoming the non-Buddhist schools. Great spiritual powers mean the response of the Way and its communion with you. When great majesty, power, and spiritual abilities arise, you will know what all sentient beings are doing, and then you can teach and transform them so that they abandon evil and turn toward goodness. Those whose conduct does not follow the rules can be changed into people who observe them.
If one knows the conduct of all sentient beings,
Then one can bring all beings to fulfillment.
If one can bring all beings to fulfillment,
Then one attains the wisdom of skillfully embracing sentient beings.
Commentary: If one knows the conduct of all sentient beings and can discern their capacities and expound the Dharma, teaching and transforming them by speaking various expedient Dharma-gates in accordance with their faculties, then one will fulfill the vow-power of all beings and help them gain benefit.
If one can bring the vow-power of sentient beings to fulfillment, one will attain the wisdom to skillfully gather and sustain sentient beings. What does it mean to skillfully gather and sustain them? It means using all kinds of Dharma methods to teach sentient beings who have faith and joy, enabling them to give rise to the power of wisdom. Gathering and sustaining is like a magnet, which draws all the iron together in one place. The Bodhisattva who teaches sentient beings is the magnet; the sentient beings being taught are the iron.
If one attains the wisdom of skillfully gathering sentient beings,
Then one can accomplish the four methods of attraction.
If one can accomplish the four methods of attraction,
Then one bestows boundless benefit upon sentient beings.
Commentary: If one obtains the wisdom to skillfully embrace all sentient beings, one will accomplish the four means of embracing. If one can accomplish the four means of embracing, then: “To lead them into the Buddha’s wisdom, first draw them in with the hook of desire.” Only then does one bestow limitless benefits upon all sentient beings.
The four methods of embracing are giving, kind speech, beneficial conduct, and sharing the same work. Embracing is a kind of power; that power has no form, cannot be seen, and cannot be heard.
I). Giving: Because all sentient beings are greedy, and greed knows no satisfaction, one must offer them gifts so that they will feel favorably toward one. Once they do, one can then expound the Dharma to them. If one does not benefit sentient beings, there is no opportunity to expound the Dharma.
There are three kinds of giving: the giving of material goods, the giving of the Dharma, and the giving of fearlessness.
1). Giving of wealth: Using material possessions to give to sentient beings. Wealth consists of inner wealth and outer wealth. Inner wealth includes skin, blood, sinews and bones, head, eyes, marrow and brain, hands and feet, the five organs and six bowels, and so on. All these can be given to sentient beings in need. This is great giving and the true practice of the Bodhisattva Path. Outer wealth consists of gold, silver, jewels, land, a country, one’s wife and children. These are things outside the body and should all the more be given to sentient beings in need. Whenever someone is in need, one should give willingly, without any stinginess whatsoever. For the benefit of sentient beings, one must be able to give up everything—even to forget oneself for the sake of the Dharma, without clinging or regret. This is the spirit of sacrificing the small self to fulfill the greater self.
2). Dharma giving: This means expounding the sutras and teaching the Dharma to enlighten sentient beings. It is the most excellent of all forms of giving, so Dharma giving is foremost. Translating and printing sutras for distribution are also forms of Dharma giving. Those who devote their mental and physical effort to Buddhism are all practicing Dharma giving. Giving with a tangible form is material giving; giving without a tangible form is Dharma giving.
3). The gift of fearlessness: When someone encounters a frightening situation and becomes afraid, use skillful words to comfort them. Even amid boiling oil and blazing fire, use your own body to rescue them from a pit of fire or deep water. Such conduct is the gift of fearlessness.
II). Loving Speech: This means using gentle, harmonious words to guide and teach sentient beings, so that they are happy to hear them. In this way, it is easier to win them over. However, do not use sweet words to deceive people. Even half a sentence of unkind words can make someone feel cold-hearted when they hear it. That is why there is a saying: “Half a sentence of harsh words chills someone for six months.” Speaking kind words makes listeners feel at ease and develop affection for you. They will trust that your words and actions are all right and proper, and will not become suspicious. Then, if you speak the Buddhadharma to them, they will certainly practice in accordance with the Dharma.
III) Beneficial action: This means doing things that benefit sentient beings. Only then can it have an effect, leading sentient beings to believe that your conduct is upright and aboveboard; since you are not selfish, they will certainly learn from you.
IV) The Method of Shared Activity: This means working together with others. In short, in order to liberate beings of a particular kind, one manifests as a being of that kind and engages in the same activities as them. In this way, one can easily draw close to them and have the opportunity to expound the Dharma and teach them. For example, if one wishes to lead a band of robbers away from evil and back to the right path, one manifests as a robber and lives among them, using all kinds of skillful means to gradually influence them to abandon evil and turn toward good. The above is a general outline of the four methods of embracing beings.
If one gives sentient beings limitless benefit
Then one possesses the supreme wisdom of skillful means
If one possesses the supreme wisdom of skillful means
Then one abides in the courageous, unsurpassed path.
Commentary: If one is able to bestow immeasurable benefits upon sentient beings, then one will be endowed with the most supreme Dharma-gate of wisdom and skillful means. If one is endowed with that most supreme Dharma-gate of wisdom and skillful means, then one will abide constantly on the unsurpassed, courageous path.
If one abides in the unsurpassed, courageous path,
Then one can destroy all the powers of the demons.
If one can destroy all the powers of the demons,
Then one can transcend the realm of the four demons.
The teaching says: If one abides in the realm of courageous and vigorous diligence on the unsurpassed path to Buddhahood, one can shatter all demonic powers. If one can shatter all demonic powers, one will transcend the realm of the four kinds of demons. All demonic powers include celestial demons, spirit demons, ghost demons, human demons, and so on.
1). Heavenly demons: These are demons in heaven. If practitioners have not yet passed the test of wealth, heavenly demons will use all kinds of riches to lure them, causing them to develop greed and disturbing their pure minds. The seeds in the field of the eight consciousnesses have not yet been subdued; the roots of ignorance remain, so practitioners cannot yet keep a firm hold on themselves. They are swayed by circumstances and become the children and grandchildren of demons, demon subjects and demon women, and members of the heavenly demons’ retinue. If they have not yet passed the test of sexual desire, heavenly demons will look for opportunities to obstruct their cultivation of the Way. They may appear as beautiful women or handsome men, displaying all kinds of alluring poses before you, causing you to become infatuated and lose your mind, abandon your spiritual practice, and be taken in by the heavenly demons to become members of their retinue.
2). Spirit demons: These are demons with supernatural powers. They do not necessarily dwell in heaven, on islands, or in mountains or forests. When they see people cultivating the Dao, they come to cause trouble and compete with them in spiritual powers to see who is superior. Those with a higher level of Dao can subdue the demons; otherwise, they will be subdued by the demons and become their followers.
3). Demonic spirits: That is, demons that harm people. They not only come to cause affliction, but also harm people’s wisdom-life, making those who practice the Way feel unsettled or even causing them to lose their resolve to practice the Way. The Shurangama Sutra says that there are fifty kinds of skandha demons that often disturb the minds of those who practice the Way. Therefore, whatever state one encounters, one must have the power of concentration, not let the mind be stirred or be swayed by the circumstances.
4). Human demons: These are people who are jealous of and obstruct those cultivating the Way. When you devote yourself to cultivating the Way, they deliberately come to cause trouble and hinder your cultivation, making you angry, giving rise to afflictions, and stirring up ignorance. Anyone who behaves this way is a human demon.
In his commentary, National Teacher Qingliang says: “Having relinquished segmental birth and death, one has no aggregate demon; not relinquishing life, one has no death demon; when afflictions are not active, one transcends the affliction demon; awakening to the Buddhas of the ten directions, one transcends the heavenly demon.”
This aggregate demon binds people tightly, preventing them from attaining liberation. Having now relinquished segmental birth and death, one is no longer subject to the aggregate demon. Not yet having relinquished life, one has no death demon. When one encounters circumstances without becoming confused or deluded, and regards them as quite ordinary, there is no affliction demon. If one awakens to the Buddhas of the ten directions, one transcends the heavenly demon.
We sentient beings are bound by the five aggregates—form, feeling, perception, formations, and consciousness—and are not liberated. These five aggregates become five kinds of demonic power, so we must transcend these five realms, and also transcend the realm of the death demon. When a person has just died, the four elements disperse and return to their original places; nothing remains of the body—it is empty.
There is also the demon of afflictions, namely the five fundamental afflictions of greed, anger, delusion, arrogance, and doubt. Greed means taking pleasure in favorable circumstances. Anger means becoming resentful in the face of adverse circumstances. Delusion means not understanding the true principles. Arrogance means boasting about oneself and looking down on others. Doubt means not believing what other people say. These five kinds of behavior can harm body and mind, and are also stumbling blocks for those who cultivate the Way.
There are also heavenly demons who come to obstruct and delude those cultivating the Way. If we can understand the principle of the Buddha’s ten powers, then heavenly demons will have no way to disturb the mind of someone cultivating the Way.
If one can transcend the realm of the four Māras,
Then one will attain the stage of non-retrogression.
If one attains the stage of non-retrogression,
Then one will attain the profound Dharma-patience of non-arising.
Commentary: If one transcends the realm of the four kinds of demons (the demon of the aggregates, the demon of death, the demon of afflictions, and the heavenly demon), one will attain the stage of non-retrogression. If one attains the three stages of non-retrogression, one will then attain the realm of profound patience with the non-arising of dharmas.
Three kinds of non-retrogression:
1. Non-retrogression in position.
2. Non-retrogression in practice.
3. Non-retrogression in mindfulness.
Non-retrogression in position means that a Mahayana Bodhisattva who has generated the aspiration does not fall back to the attainment of the Two Vehicles. Non-retrogression in practice means diligently cultivating the path without falling back. Non-retrogression in thought means arousing the bodhi mind and never falling back.
The profound patience of non-arising means that even what is unbearable must be endured. Whatever circumstances arise, one must endure them, and then all suffering will cease. One does not give rise to afflictions, but only brings forth the resolve for bodhi. This patience is patience of the mind: even when the mind can no longer bear it, one must still endure. This means that at such times one must bring forth the resolve for bodhi, in order to contend with birth and death, with suffering, and with hardship and adversity. It means enduring what others cannot endure and yielding where others cannot yield. Only then can one attain the profound patience of non-arising.
If one attains the profound Dharma-forbearance of non-arising,
Then one receives a prediction from all the Buddhas.
If one receives a prediction from all the Buddhas,
Then all the Buddhas appear before one.
Commentary: If one attains the profound patience of the non-arising of dharmas, then one can endure what is difficult to endure. One endures all dharmas without the mind being moved. Whether circumstances are favorable or adverse, one diligently and courageously advances toward the Buddha Way; then one will receive predictions from all the Buddhas of the ten directions and the three times, including a prediction of one’s distinctive title. What is a prediction of a distinctive title? It means stating when you will become a Buddha, what realm you will be in, where it will be, what your name will be, what your Buddha-name will be, and how long you will remain in the world. All of this is predicted in advance, with a distinctive title assigned.
If you receive a prediction from the Buddhas of the ten directions, then all the Buddhas of the ten directions will manifest before you and predict your future title for you.
If all Buddhas appear before him
Then he understands the profound, secret workings of spiritual powers
If he understands the profound, secret workings of spiritual powers
Then he is remembered by all Buddhas
Commentary: If all the Buddhas were to appear before you and bestow a prediction of your enlightenment, you would understand all the inconceivable, hidden workings of their spiritual powers. That realm is profound and unfathomable, wondrous beyond description. If you clearly understand the wondrous workings of spiritual powers, you will be held in the thoughts of the Buddhas of the ten directions, and together you will understand one another without obstruction. Hence: “Mind to mind, they seal one another; light to light, they illuminate one another.” Although the Buddhas of the ten directions abide in the Pure Land of Eternal Stillness and Light, they constantly keep you in their thoughts, and you, too, constantly keep the Buddhas of the ten directions in your thoughts. It is like a mother thinking of her child and a child thinking of their mother: when their thoughts connect and the mind’s electrical current responds, mother and child will meet.
If one is remembered by all the Buddhas
then one adorns oneself with the Buddha’s virtues.
If one adorns oneself with the Buddha’s virtues
then one obtains a body of wondrous merit and dignity.
Commentary: If you are constantly remembered by the Buddhas of the ten directions, then you too should constantly remember the Buddhas of the ten directions. These two thoughts should grow ever more profound, so that you may adorn your own virtues with the virtues of the Buddhas. In this way, “all virtues are perfectly integrated.” Whatever virtues the Buddhas possess, you will possess as well. Thus you will attain wondrous blessings that dignify the body and enable it to transform in myriad ways. These wondrous blessings that adorn the body are the thirty-two marks of a great person.
If one attains a body dignified by wondrous merit
Then the body shines brilliantly like a golden mountain
If the body shines brilliantly like a golden mountain
Then it is adorned with the thirty-two marks
Commentary: If one is endowed with fine marks that adorn the body, the body will be like a golden mountain, shining brilliantly. How can one attain such a body? One must always cultivate blessings and wisdom. By cultivating blessings, one attains fine marks that adorn the body; by cultivating wisdom, one attains radiance that shines everywhere. If you wish to attain a body adorned with wondrous blessings and dignity, adorning yourself with the virtues of the Buddha, your body will shine brilliantly like a golden mountain.
When the Buddha was still in the world, one day he went to a layman’s house to preach the Dharma. The layman had specially prepared a golden basket for the Buddha to sit on. When the Buddha arrived, the basket fell to the ground and could not be found. Why? The Buddha’s body radiated countless golden rays that illuminated the whole ground, turning everything golden, so the basket could not be found. After the Buddha left, it appeared again on its own. Because of this connection, the layman developed faith in the Buddha and practiced life after life, age after age, but had not yet attained the Way.
By the time of King Ashoka, he had become a bhikkhu and converted Ashoka to Buddhism. Not only did he lead Ashoka to believe in Buddhism, but he also made him deeply devout, turning him into a great patron of Buddhism. King Ashoka built 84,000 stupas throughout India to enshrine the Buddha’s relics. He also convened a Buddhist council, and the scriptures were written in Pali on bodhi leaves, becoming the Theravada Buddhist Canon of the Southern Transmission.
King Ashoka was originally a cruel ruler who had made hell on earth. Anyone who opposed him was thrown into prison and subjected to torture. No one who was sent in could ever get out; they suffered until they died.
A bhikshu was mistakenly sent to that prison and sentenced to death. He asked that his execution be postponed for seven days. During those seven days, he tried hard to practice, but made no progress, so he asked for another seven days. He devoted himself to contemplating the impurity of the body, reflecting on how its nine openings constantly exude filthy, foul-smelling substances and how there is no part of the body that is clean. But no matter how much he contemplated it, he still made no progress.
In the blink of an eye, the deadline was approaching. At that time, a woman was brought in from outside. The prison guards put her into a large stone mortar and gradually pounded her to pieces. When the bhikshu saw the woman die this way, he attained the fruit of realization, dispelled the two delusions of views and thoughts, and gained supernatural powers.
When it was time for his execution, he felt no fear. The prison guards threw him into a cauldron of boiling oil, but a miracle occurred: no matter what they did, the fire could not kill him. The guards reported this to King Ashoka. The king did not believe them, so he went to see for himself—and it was indeed as they had said! This moved King Ashoka to abandon his belief in non-Buddhist teachings and embrace the Buddhadharma.
Those who have attained fruition have very light bodies and walk without making a sound; when going on alms rounds, their feet do not touch the ground. Even so, when they return, they still have to wash their feet—that is a custom, and also a rule. Anyone who has attained fruition, whether male or female, has cut off thoughts of desire and thus also severed the root of birth and death.
If the body radiates light like a golden mountain, it will be endowed with the thirty-two auspicious marks of majesty: twenty marks on the face, ten on the body, and ten on the hands and feet. Only by cultivating the thirty-two kinds of pure conduct can one attain such an accomplishment.
If adorned with the thirty-two marks,
Then one possesses the accompanying features as adornments.
If one possesses the accompanying features as adornments,
Then the body’s radiance is immeasurable.
Commentary: If one attains the thirty-two marks that adorn the body, one will also possess the eighty subsidiary characteristics, becoming ever more majestic and beautiful. If one attains the eighty subsidiary characteristics as adornments, the body will radiate immeasurable light. The thirty-two marks of a great person are not enough for the radiance to be boundless. With the eight beautiful features, the body will radiate limitless, boundless light, shining brilliantly like a golden mountain.
If the body’s light is immeasurable,
It is adorned with inconceivable light.
If it is adorned with inconceivable light,
From its light emerge all lotus flowers.
Commentary: If the body is like a golden mountain, it will emit immeasurable light. Within that light, inconceivable radiance appears to adorn the body. If one attains such a realm, all kinds of lotus flowers will appear within the light, with immeasurable Buddhas and Bodhisattvas seated cross-legged atop great jeweled lotus thrones. This is a realm in which all mutually adorn one another and are mutually unobstructed.
If that light brings forth lotus flowers,
Then immeasurable Buddhas sit upon them.
That inconceivable light adorns the body. Within that light appear all kinds of lotus flowers in every color: blue flowers with blue light, white flowers with white light, yellow flowers with yellow light, red flowers with red light, and purple flowers with purple light. There are all kinds of lotus flowers and all kinds of radiance. Upon each of those great jeweled lotus blossoms sit innumerable Buddhas, expounding all kinds of Dharma and teaching all kinds of sentient beings. This is half a verse.
The realm of Huayan is:
“One is all, and all is one.”
Where that realm appears in one place, throughout the entire expanse of empty space and the Dharma Realm, such a realm appears everywhere. At a glance, it is one; on closer inspection, it is many. Though many, in reality it is one. When cultivation of the Way succeeds, one attains the Dharma Body; that is what it is like. One sees it as one, yet it extends throughout the entire expanse of empty space and the Dharma Realm. But within the one, the immeasurable appears. Therefore:
“The immeasurable is one; the one is immeasurable.
The many are one; the one is many.
One and many pervade all; one and many are unhindered.”
How can one know that realm? It is only through practice that one’s own nature—the light of wisdom—can manifest. At that time, the Dharma body is also perfected, the reward body is also perfected, and the transformation body possesses spiritual powers: one body can manifest as hundreds of thousands of billions of bodies. Therefore:
“Vairocana Buddha, the Pure Dharma Body;
Locana Buddha, the Perfectly Fulfilled Reward Body;
Shakyamuni Buddha, the Thousand Hundred Billion Transformation Bodies.”
It is not only Shakyamuni Buddha who possesses such wondrous spiritual powers. If we ordinary people practice sincerely and keep our feet firmly on the ground, we too can accomplish the Path and attain wondrous spiritual powers identical to the Buddha’s, with no difference at all. If we do not practice, but cling to the words and letters of the Prajñā teachings or to explanations, that will not do. We must practice and apply ourselves diligently. You must pay attention and make an effort! Since everyone has Buddha-nature and can become a Buddha, everyone must practice in order to have the hope of becoming a Buddha.
Manifesting in the ten directions, nowhere is left untouched
All can tame the sentient beings
If one can tame sentient beings in this way
Then one manifests immeasurable supernatural powers
Commentary: The Buddha often manifests throughout the worlds of the ten directions; there is no place to which he does not go. At that time, he completely subdues all stubborn beings. To subdue all beings who are difficult to tame and difficult to subdue, he manifests immeasurable, boundless, inconceivable spiritual powers. Where do these spiritual powers come from? They are attained through cultivation—sitting in meditation, reciting the Buddha’s name, maintaining mantras, and so on. During cultivation, one must endure; even what one cannot endure, one must still endure. Only then can one attain the wondrous functioning of spiritual powers.
If manifesting immeasurable supernatural powers
Then abide in an inconceivable realm
Expound the inconceivable Dharma
Cause the inconceivable assembly to rejoice
Commentary: If one often manifests immeasurable and boundless supernatural powers, one can dwell in inconceivable Buddha realms, or in lands whose ground is made of gold, or in beautifully adorned lands, and expound inconceivable wondrous Dharma, causing inconceivable sentient beings to bring forth the bodhi mind, all greatly rejoicing.
If one expounds the inconceivable Dharma,
To gladden the inconceivable assembly,
It is through the power of wisdom and eloquence
That one transforms and guides beings according to their minds.
Commentary: If one frequently expounds the inconceivable Dharma, one will cause all inconceivable sentient beings to feel joy, arouse the bodhi mind, and increase their roots of goodness. How can one make sentient beings joyful? One must use the power of true wisdom and eloquence to guide them according to their minds, causing them to arouse the bodhi mind.
If, with the power of wisdom and eloquence,
One transforms and guides in accord with the minds of sentient beings,
Then wisdom is made the foremost guide,
And the karma of body, speech, and mind is ever without fault.
Commentary: If one uses the power of true wisdom, skillful means, and eloquence to accord with sentient beings’ thoughts and intentions, transform and guide them, and lead them to arouse bodhicitta and cultivate the unsurpassed path, then wisdom serves as the forerunner, enabling the three karmas of body, speech, and mind to be pure and always free of fault—that is, to refrain from the ten unwholesome deeds and carry out the ten wholesome deeds.
The ten evil acts are three bodily evils: killing, stealing, and sexual misconduct; four verbal evils: lying, embellishing speech, divisive speech, and abusive speech; and three mental evils: greed, anger, and delusion.
When we make vows, we must put an end to the ten evil deeds and cultivate the ten good deeds. Not committing the ten evil deeds is [the same as] practicing the ten good deeds.
If one takes wisdom as the foremost guide,
The deeds of body, speech, and mind are ever without fault;
Through the power of vows, one attains mastery,
Appearing in form throughout all realms of existence.
Commentary: If one uses wisdom as the leading path to teach all sentient beings, then the three karmas of body, speech, and mind will never err. One refrains from the ten evil deeds and performs the ten wholesome deeds, thereby teaching sentient beings to bring forth the mind of bodhi. The vows one makes can be fulfilled freely, and one can go everywhere among the realms of existence and manifest a body. If one wishes to go to the heavens to teach, one can manifest a body in the heavens. If one wishes to descend into hell to teach, one can manifest a body in hell. There are no limits or obstacles. This is “being of the same kind” among the four methods of embracing. Hence: “If they can be saved by a certain body, then manifest that body to save them.” Manifesting a body like that of sentient beings in the various realms, and causing them to bring forth the mind of bodhi, is not undergoing karmic retribution.
If the power of his vows attains freedom
Universally following all realms, he manifests bodies
Then he can preach the Dharma to beings
Sounds suited to each kind, inconceivable
Commentary: If the power of one’s vows manifests and one attains mastery, fulfilling wishes, then one will benefit sentient beings and help them. Thus, one will manifest in all realms according to their needs. When expounding the wondrous Dharma for sentient beings, one’s voice will differ according to their kinds, and they will all receive inconceivable benefits. Therefore:
“The Buddha expounds the Dharma with one voice;
Sentient beings, each according to their kind, understand.” Celestial beings hear it as the language of celestial beings, human beings hear it as the language of humans, asuras hear it as the language of asuras, animals hear it as the language of animals, hungry ghosts hear it as the language of hungry ghosts, and beings in hell hear it as the language of hell.
If one can expound the Dharma to the assembly,
the sound adapting to each kind is inconceivable;
Then, the minds of all sentient beings
are all known in a single thought, with nothing left out.
Commentary: When expounding immeasurable wondrous Dharma for sentient beings, the sounds enable all sentient beings to hear and understand it clearly. For example, Chinese people hear Chinese, and Americans hear American English. People from each country hear the language of that country. This is the wondrous working of spiritual powers. In this way, one will clearly understand the minds of all sentient beings. In a single thought-moment, one knows all the thoughts of all sentient beings—what they are thinking. Therefore: “The Tathagata knows and sees however many minds all sentient beings have.” No matter how many sentient beings there are or how many thoughts arise, they are all understood clearly and completely.
If, in the minds of all sentient beings,
In a single thought, one knows all without remainder,
Then one knows that afflictions arise nowhere,
And is forever never submerged in birth and death.
Commentary: If, in a single moment of thought, one knows all the minds of sentient beings, then one will know that afflictions are also empty. Therefore: “Afflictions are endless; I vow to bring them to an end.” Although afflictions are inexhaustible, if one knows how many minds sentient beings have, then one knows: “Afflictions are bodhi; birth and death are Nirvana.” Because the mind of bodhi is perfected, afflictions have nowhere to arise. Since there are no afflictions, the roots of birth and death are gone. Once birth and death have ended, one no longer drifts in the sea of birth and death, nor undergoes rebirth in the six realms. In this way, one escapes the shackles of cyclic birth and death.
For one who cultivates the Way, the most important thing is “cutting off desire and eliminating love” (completely severing romantic attachment); this is the only way to attain realization. If there are no more afflictions, then there will be no more thoughts of desire. When thoughts of desire are gone, birth and death come to an end. These things are all interconnected, so one must absolutely not entertain impure thoughts.
If you know that afflictions have no place of arising,
You will never sink in birth and death.
Then you will attain the meritorious body of Dharma-nature,
Manifesting in the world through the power of Dharma.
Commentary: If you know that afflictions have no place from which they arise, you can transform afflictions into bodhi. If you do not understand this clearly, bodhi can also turn into afflictions. It is as easy as turning over your hand. When we get angry for no reason, that is ignorance wreaking havoc; ignorance obstructs you and causes you to give rise to afflictions. If you break through ignorance, afflictions are bodhi. Then you will never again remain in samsara, but will escape the sea of suffering of birth and death. At that point, your merit and virtue will be complete, and you will attain the Dharma-nature body. Through the awe-inspiring power of the Dharma, you will manifest throughout the worlds in the ten directions.
If one attains the meritorious body of Dharma-nature
And appears in the world through the power of Dharma,
One then attains the ten sovereign freedoms of the Ten Grounds,
Practices all the perfections, and achieves supreme liberation.
Commentary: If one attains the meritorious body of Dharma-nature, one can use the Dharma’s majestic power to manifest throughout the worlds in the ten directions, and will certainly attain the stage of the Tenth Ground and the ten sovereign powers. Furthermore, by practicing the Dharma-gate of the ten perfections, one will attain an inconceivable, supreme liberation.
The Ten Grounds are of four kinds:
1. The Ten Grounds of the Buddha Vehicle.
2. The Ten Grounds of Bodhisattvas.
3. The Ten Grounds of Pratyekabuddhas.
4. The Ten Grounds of Śrāvakas.
At present, we are discussing the Bodhisattva’s Ten Grounds:
1. Joyful Ground.
2. Stainless Ground.
3. Luminous Ground.
4. Radiant Wisdom Ground.
5. Difficult to Conquer Ground.
6. Manifest Ground.
7. Far-Going Ground.
8. Immovable Ground.
9. Good Wisdom Ground.
10. Dharma Cloud Ground.
It is clearly explained in the Ten Grounds chapter.
The ten sovereignties are: Freedom over life
Freedom over mind
Freedom over resources
Freedom over karma
Freedom over rebirth
Freedom over understanding
Freedom over vows
Freedom over supernatural powers
Freedom over Dharma
Freedom over wisdom
The ten perfections are the ten pāramitās: The Perfection of Giving.
The Perfection of Upholding the Precepts.
The Perfection of Patience.
The Perfection of Diligence.
The Perfection of Meditation.
The Perfection of Prajna.
The Perfection of Skillful Means.
The Perfection of Vows.
The Perfection of Power.
The Perfection of Wisdom.
These have already been explained above.
If one attains the Ten Grounds’ ten sovereign powers,
Practices the perfections, and attains supreme liberation,
Then one attains consecration and great spiritual powers,
And abides in the most supreme samādhis.
Commentary: If one attains the Ten Grounds, from the Joyous Ground to the Dharma Cloud Ground; attains the ten freedoms, from freedom over one’s lifespan to freedom over wisdom; and cultivates the ten perfections, from generosity to the perfection of wisdom, one thereby attains supreme liberation. In this way, one will receive consecration from the Buddhas of the ten directions and immediately realize the wondrous functioning of the spiritual powers of the Ten Grounds and the ten freedoms. One will also abide in all the most supreme samādhi realms and attain the enjoyment of right concentration and right meditative absorption.
If one obtains the consecration of great spiritual powers,
And abides in the supreme samādhis,
Then, in the presence of all Buddhas of the ten directions,
One should receive consecration and ascend to the rank.
Commentary: If one receives an empowerment from the Buddhas of the ten directions, one will attain great supernatural powers and abide in the most excellent samādhis. One will go to the bodhimaṇḍas of the Buddhas of the ten directions, where the Buddhas will perform the empowerment rite for the Dharma-body Great Beings of the fifty ranks (the Ten Faiths, Ten Abodes, Ten Dedications, Ten Grounds, and Ten Practices), enabling them all to advance to the stage of Equal Enlightenment. If one eliminates the final portion of ignorance that produces characteristics of birth (an ignorance as fine as a hair), one will reach the stage of Wondrous Enlightenment.
If, in the presence of the Buddhas of the ten directions,
One is to receive consecration and ascend to rank,
Then all the Buddhas of the ten directions
Will pour ambrosia with their hands upon one’s crown.
Commentary: If one frequently dwells at the bodhimandas of the Buddhas of the ten directions, receives the consecration rite, and ascends to the stage of Equal Enlightenment, then all the Buddhas of the ten directions will sprinkle ambrosial water upon one with their hands and consecrate one.
Consecration means that the Buddhas sprinkle the water of great compassion upon one in consecration, thereby completely purifying all habitual tendencies. One’s own practice is perfected, and one attains Buddhahood.
In ancient India, when a king ascended the throne, water from the four seas was used for the consecration, as a sign of congratulations. The Esoteric School treats consecration as the transmission of precepts. Before receiving consecration, one cannot recite mantras. There are generally two kinds of consecration rituals. The first is the consecration of transmission: a newly aspiring practitioner receives the teacher’s approval and undergoes consecration, thereby becoming an official disciple. The second is the consecration for forming a karmic connection. The opportunity to encounter a consecration ritual and establish a connection with the Dharma is rare; only by requesting consecration does one become eligible to study the scriptures of the Esoteric School.
If blessed by all the Buddhas of the ten directions,
They pour nectar with their hands and consecrate one’s crown;
The body then expands to fill the whole of space,
Abiding unmoving, filling the ten directions.
Commentary: If one receives an abhiṣeka with nectar water from all the Buddhas of the ten directions, one will completely eliminate a portion of the final arising-mark ignorance. This is a supremely wondrous state. If one receives abhiṣeka from the Buddhas, the Dharma body will be as full as space. Although the Dharma body abides unmoving in space, it pervades the worlds of the ten directions. Why? Because one Dharma body is countless Dharma bodies, and countless Dharma bodies are still one Dharma body.
If the body pervades like empty space,
Abiding unmoving, filling the ten directions,
Then that one’s deeds are beyond comparison,
The gods and people of the world cannot know.
Commentary: If the Dharma body is as all-pervading as space, this is the realm of being nowhere and yet everywhere. The realm of space and the realm of hell are the same. One Dharma body fills all of space; many Dharma bodies also fill all of space. This is the realm in which one is many and many are one, with no obstruction between one and many. Hell beings experience this through their karma: even one person fills the entire hell, which is why it is called the Avīci Hell—meaning, too, that there is no space.
The Dharma Body pervades all space, abiding unmoving in space while filling the worlds of the ten directions. Its activity is beyond compare, and neither gods nor humans can know that wondrous realm.
Bodhisattvas must cultivate the practice of great compassion;
They vow to liberate all, so that none fail to attain fruition;
All who see, hear, listen to, receive, or make offerings
Are thereby enabled to attain peace and happiness.
Commentary: A Bodhisattva is an awakened being among sentient beings, while sentient beings are unawakened beings among sentient beings. Therefore, a Bodhisattva vows to use the principle of awakening to awaken those who are unawakened among sentient beings. Because a Bodhisattva’s compassionate heart is so earnest, and they compassionately deliver sentient beings, they diligently cultivate the practice of great compassion, namely: “Unconditional great loving-kindness; great compassion arising from the recognition that all beings are one body.” The Bodhisattva vows to liberate all sentient beings. Not a single sentient being fails to realize the fruit of awakening; all attain perfect enlightenment. Some sentient beings see the Bodhisattva practice the ten perfections and myriad practices, or hear the Dharma of the Bodhisattva’s practice; this too is receiving and upholding it. If they then arouse the intention to make offerings, not a single sentient being will fail to attain the fruit of peace and happiness.
Bodhisattvas diligently cultivate the practice of great compassion and do not see the faults of sentient beings. They regard the faults of sentient beings as their own; this is the state of mind of a Bodhisattva. I once said: “Truly acknowledge your own faults.
Do not speak of whether others are right or wrong.
Another’s faults are your own faults.
Being one in body is called great compassion.” In other words, clear away darkness and turn it into light; don’t let other people’s darkness obscure your own light. Whatever is wrong with others is where you yourself are wrong. To see others and yourself as one—that is great compassion.
The majestic spiritual power of those great bodhisattvas,
The Dharma eye is always complete, without lack or deficiency,
The wondrous practices of the Ten Wholesome Deeds, equal to all paths,
The unsurpassed, supreme treasures are all caused to appear,
Commentary: Those Dharma-body Great Bodhisattvas all possess great awe-inspiring spiritual power and are fully endowed with the Dharma Eye. They know everything and are never deficient in any respect. They cultivate the wondrous practice of the Ten Wholesome Deeds, universally ferrying sentient beings in the six realms across the sea of suffering. They also use the unsurpassed, supreme Dharma treasures to bring everything to manifestation.
Each of us has five eyes: the flesh eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye. If we have wholesome roots when we are young, it is very easy to open the five eyes. Thus, “entering the Way while still a child” makes it easy to attain spiritual powers and realize the fruit of Arhatship. That is why children leave home to become monastics (boys before the age of sixteen, girls before the age of fourteen). The Dharma eye is usually fully endowed. Once we come to understand defiled things, pure Dharma moves far away. If we practice after that, it is more difficult and we are less complete. However, if we truly practice, we can still return to our source (recovering the childlike body), with no defiled thoughts and a body that is completely pure. Practicing the Way means cultivating a pure body—a childlike body. When we are truly pure and do not let our minds be moved by what we see, we will then succeed.
Just as the great ocean is a mass of diamonds,
Like a sea containing a mass of diamonds,
By its power, all kinds of treasures arise;
Through that might, many treasures are born.
Neither diminished nor increased, and never exhausted,
Neither decreasing nor increasing, and likewise without end,
So too is the Bodhisattva’s accumulation of virtues;
The Bodhisattva’s accumulation of merit is likewise.
The teaching says: It is like in the great ocean, where precious vajra stones gather together. Through the power of the precious vajra stones, all kinds of treasures are produced. Those treasures neither diminish nor increase, and are never exhausted. The merits cultivated by Bodhisattvas, gathered together in the same way, can give rise to all the treasures of the Dharma.
Or there are lands where no Buddha exists,
Where he manifests and attains perfect enlightenment.
Or there are lands where the Dharma is unknown,
Where he expounds the wondrous Dharma treasury.
Commentary: Alternatively, there are lands where no Buddha appears in the world. A Bodhisattva who practices the Bodhisattva path can manifest the eight signs of attaining the Way.
The Eight Great Events are:
1. Descending from Tusita Heaven to the human realm.
2. Entering the womb.
3. Abiding in the womb.
4. Being born.
5. Renouncing the household life.
6. Attaining enlightenment.
7. Turning the Wheel of the Dharma.
8. Entering Nirvana.
Or there are lands that do not know what the Buddha’s Dharma is, because they cannot see the Buddha, hear the Dharma, or see the Sangha. In lands that do not know of the Three Jewels, those bodhisattvas manifest for the sake of sentient beings in order to expound the treasury of wondrous Dharma, which is also the teaching spoken by the Buddha. Because it contains many meanings, it is called the Dharma treasury.
Without discrimination, without exertion
In a single moment of thought, pervading the ten directions
Like the moon’s light and reflection, reaching everywhere
With countless skillful means, transforming all beings
Commentary: Because there is no discrimination or deliberate effort, the wondrous functioning of the Way’s spiritual powers pervades the ten directions in a single thought to teach sentient beings, like the moon in the sky, shining everywhere and appearing as a reflection in the water. Hence it is said: “The moon appears everywhere there is water;
In all the waters, one moon encompasses them all.” The moon in every place where there is water is reflected down from the one moon in the sky, and:
“Where a thousand ponds hold water, a thousand ponds hold the moon;
Across ten thousand miles without clouds, ten thousand miles are clear and bright.” Following the same principle, Bodhisattvas use immeasurable and boundless wondrous expedient Dharma methods to teach and transform all sentient beings.
What is the Way of Effortlessness? It is to be fully endowed with the Great Perfect Mirror Wisdom: when things come, it reflects them; when they go, it is still. Having fully completed the work of practice, it functions without effort, yet there is nothing it does not function in; it is entirely natural, never forced.
Within those worlds throughout the ten directions,
At every thought-moment manifesting the attainment of Buddhahood,
Turning the wheel of the True Dharma and entering Nirvana,
And even widely distributing the relics.
Commentary: Bodhisattvas in all the worlds of the ten directions manifest the attainment of Buddhahood in every moment, turn the wheel of the unsurpassed True Dharma, enter Nirvana of permanence, bliss, self, and purity, and even distribute relics throughout the worlds of the ten directions.
Śarīra have inconceivable qualities. During the Tang dynasty, a man named Fan Xuan-zhi became a disciple of the monk She Shun. He devoted himself to reciting the Flower Garland Sutra and practicing the conduct of Samantabhadra. Whenever he recited the sutra, śarīra would pour from his mouth—over a hundred grains in all, from beginning to end.
Today, there is Professor Xie Bingying in San Francisco, United States. She is a devout Buddhist and made an offering of a grain of śarīra. That grain then produced smaller śarīra; it has produced more than twenty grains so far, all of which people have requested and taken home as offerings. Even now, that grain of śarīra continues to produce more without stopping. Those who request śarīra will soon see smaller śarīra appear if their minds are sincere and their devotion earnest. This is truly inconceivable. Science cannot possibly comprehend this phenomenon, and there is no way to discover its true cause.
Or manifest the path of Hearers and Solitary Realizers
Or manifest Buddhahood, adorned in all its splendor
Thus reveal the teachings of the Three Vehicles
Widely deliver sentient beings across for immeasurable kalpas
Commentary: In some lands, he manifests a Śrāvaka body; in others, a Pratyekabuddha body; or he goes to another world to become a Buddha, adorning the Buddha lands everywhere. In this way, he expounds the teachings of the Three Vehicles and, throughout immeasurable kalpas, has delivered all sentient beings and taught them all, enabling them to leave suffering, attain joy, and end the cycle of birth and death.
Śrāvakas are Arhats. They hear the Buddha’s voice and awaken to the Way. They practice the Four Noble Truths: recognizing suffering, ending its cause, aspiring to cessation, and cultivating the Way. They understand that everything in the world is suffering, and that suffering arises from afflictions. Therefore, they must end the truth of the cause of suffering; then they will aspire to the Dharma of peaceful cessation and cultivate the Way. What Way do they cultivate? The thirty-seven factors conducive to enlightenment. By eliminating the two delusions of view and thought in the Three Realms, they attain the fruit of Arhatship.
“Solitary Realizer” means a Pratyekabuddha, also called a “Condition-Awakened One.” When no Buddha has appeared in the world, practitioners cultivate the Way in quiet seclusion deep in the mountains and remote valleys. “In spring, they watch a hundred flowers bloom; in autumn, they watch yellow leaves fall.” They realize that everything is impermanent and awaken to the Way; this is called a Solitary Realizer. A Condition-Awakened One is someone who, after a Buddha has appeared in the world, contemplates the twelve links of dependent origination, cultivates the Way, and awakens.
The Dharma of the Twelve Links of Dependent Origination: 1). Ignorance: That is, not understanding the principles of the Way, and therefore becoming deluded.
2). Formations: Because of delusion, actions arise.
3). Consciousness: Once there are actions, consciousness (the embryo) arises.
4). Name-and-form: Once consciousness has arisen, name-and-form also arise; that is, the body of the five aggregates. “Name” refers to the mental aspects of feeling (sensation), perception (thought), formations (actions), and consciousness (discernment). “Form” refers to the physiological aspect of the physical body.
5). The Six Sense Bases: Once name-and-form exists, the six faculties—eye, ear, nose, tongue, body, and mind—come into being.
6). Contact: Once the six sense bases exist, contact with forms, sounds, smells, tastes, tangible objects, and mental phenomena—the realms of the six sense objects—gives rise to the function of contact, and one is then moved by those realms.
7). Feeling: Once contact has occurred, deluded thoughts arise about what is experienced; with favorable circumstances, there is greed, and with adverse circumstances, there is anger.
8). Craving: Once feeling has arisen, craving arises; whether one loves things or people, one will surely seek a way to take them for oneself.
9). Clinging: Once there is attachment, one holds on to it as one’s own.
10). Existence: Because there is clinging (holding on), there will be existence (storehouse consciousness, the ālaya-vijñāna).
11). Birth: Once there are karmic seeds, when the conditions involving the parents mature, one is reborn, and there is once again a body composed of the five aggregates.
12). Aging and death: Once there is birth, there will be aging and death.
That is the cycle of human life. These twelve links of dependent origination have two paths: one is the path of arising and continuation, and the other is the path of cessation. Those who cultivate the Way escape the path of arising and continuation and cultivate the path of cessation; only then can birth and death come to an end. Above is the causal sequence of the path of arising and continuation; below is the method of the path of cessation. Beginning with ignorance and contemplating through to old age and death, these twelve links of dependent origination continue in succession without end. If ignorance can be extinguished, then formations are extinguished; when formations are extinguished, consciousness is extinguished. When consciousness is extinguished, name and form are extinguished. When name and form are extinguished, the six sense bases are extinguished. When the six sense bases are extinguished, contact is extinguished. When contact is extinguished, feeling is extinguished. When feeling is extinguished, craving is extinguished. When craving is extinguished, clinging is extinguished. When clinging is extinguished, becoming is extinguished. When becoming is extinguished, birth is extinguished. When birth is extinguished, old age and death are extinguished. Therefore, those who cultivate the Way must first break through ignorance. Ignorance is foremost among all evils, so one must use the sword of wisdom to cut off its head. When ignorance can no longer wreak havoc, birth and death will come to an end.
Although this principle has been explained many times, each time we hear it, our understanding deepens. It is like reciting sutras: the more we recite them, the better; the deeper the impression they leave, the greater the benefit we receive.
Or manifesting the forms of young boys and girls,
Gods and dragons, together with asuras,
Even mahoragas and the rest
According to what they desire, all are made to see.
Commentary: Or he may manifest as a boy or girl, a body and mind pure and innocent, free of evil. If one enters the Way while still a youth, one will attain accomplishment. It is like the Dharma Protector Bodhisattva Weituo, who vowed, life after life, to remain a youth and never marry, so as to protect and uphold the Buddhadharma. He is the last Buddha among the thousand Buddhas of the Auspicious Kalpa. Shakyamuni Buddha is the fourth Buddha of the Auspicious Kalpa, and Bodhisattva Maitreya will be the fifth Buddha in the future. Or he may manifest as a god or human, as a Dragon King, as an asura, or as a Mahoraga, and so on—in other words, as one of the gods, dragons, and the eight classes of beings. He enables them to see him in whatever form they prefer.
Now, a brief explanation of the Devas, Nāgas, and Eight Classes is as follows: 1). The Heaven Realm: Here we speak only of the Four Heavenly Kings. They dwell halfway up Mount Sumeru, with a city on each of its four sides. To the east is the abode of the Heavenly King Who Upholds the Realm; to the south, the abode of the Heavenly King Who Increases and Grows; to the west, the abode of the Heavenly King with Broad Eyes; and to the north, the abode of the Heavenly King Who Hears Much. They are the deities who protect Buddhism.
2) The Dragon Division: This refers to the Dragon Kings who dwell in the sea. They are dedicated to protecting practitioners and keeping them safe, preventing demons from disturbing their minds. Because their anger was so intense, they became dragons. And because they were diligent in the vehicle but lax in keeping the precepts, they had supernatural powers but were still animals. The dragons took refuge in the Buddha and vowed to become benevolent deities who protect the Dharma.
3). Asuras: This is translated as “not heavenly” (non-heavenly). They have the blessings and rewards of heavenly beings, but not their virtue. It is also translated as “not dignified in appearance”: male Asuras are very ugly, while female Asuras are very beautiful. It is also translated as “without wine,” because they like to drink wine but have none to drink. Asuras enjoy fighting and often fight against the heavenly beings. Once, when Śakra, the god of the Trāyastriṃśa Heaven, was defeated, he went to seek the Buddha’s help. Taking pity on sentient beings, the Buddha said to Śakra, “I have a verse of the Mahā Prajñāpāramitā. Go back and recite it, and you will be victorious.” Śakra returned to the Trāyastriṃśa Heaven and followed the Buddha’s instructions; sure enough, he defeated the Asura army.
4). Gandharvas: The term is translated as “seeking fragrance.” Because they use fragrance as food, their bodies give off a fragrant smell. They are the celestial musicians of Indra. When Indra wishes to hear music, he burns sandalwood incense, and they come upon smelling its fragrance, performing music, singing, and dancing for the gods to enjoy. They are also called fragrance spirits.
5). Kinnara: Translated as “doubtful deity.” Their bodies resemble those of humans, but they have a horn on their heads, causing those who see them to feel doubt. Kinnaras are skilled singers and are also the musical deities of Indra’s heaven. When Indra wishes to hear solemn songs, their armpits spontaneously begin to sweat. They therefore go to Indra’s heavenly palace and sing Dharma teachings for the devas, causing those who hear them to bring the Buddha, the Dharma, the Sangha, and the Three Jewels to mind.
6). Garuḍa: This is translated as “golden-winged eagle.” When its wings are spread, they are about three hundred and sixty yojanas wide. When hungry, it beats the seawater with its wings, parting it in two. The dragons in the sea, nearing death, then naturally appear and become its food. Its appetite is enormous: in one meal, it eats one large dragon and fifty small dragons. The Dragon King protected his retinue and went to the Buddha to plead for help. The Buddha then gave them a kāṣāya robe and said to the Dragon King, “Take this robe back, tear it into individual threads, and tie one around the body of each dragon. Then they will not be eaten by the birds, but they must observe the eight precepts.” The Dragon King followed the Buddha’s instructions, and, sure enough, the golden-winged eagle could no longer find any dragons to eat.
– So they too went to the Buddha and argued with him: “I use dragons as food. Now there are no dragons for us to eat, and we are about to starve to death. You save the dragons but not us. This is truly unfair.” — The Buddha said, “You must observe the Eight Precepts, and I will have my disciples offer you a portion of rice each day at mealtime.” Therefore, to this day, temples all offer a little rice at noon for the Garuda to eat. They too took refuge in the Buddha and became Dharma-protecting deities.
The Eight Precepts are: a). Do not kill: Do not take the lives of sentient beings.
b). Do not steal: Do not steal other people’s property.
c). Do not engage in sexual misconduct: Laypeople do not engage in sexual misconduct; monastics do not engage in sexual activity.
d). Do not lie: Do not speak words that contradict what is in your heart.
e). Do not drink alcohol: Alcohol and beer contain intoxicating substances that cause the mind to become distracted and delirious.
f). Do not apply lipstick or powder, or wear jewelry. Do not sing or dance, or watch or listen to singing and dancing.
g). Do not lie on a high, wide bed: This means not lying on a fine, high, wide bed.
h). Do not eat at improper times: This means not eating after noon. The eight precepts above, together with the precept against eating at improper times, are the eight precepts, also known as the Eight Precepts of the Fasting Observance.
7). Mahoraga: It is translated as “great crawling one”; it is also a giant python, also called an earth dragon. Dragons have supernatural powers, but they do not. Their minds are often jealous and resentful, and they often spew poison to harm people. Later, they were transformed by the Buddha and became benevolent Dharma-protecting deities, safeguarding the bodies and minds of those cultivating the Way from harm.
8). Yakshas: The term is translated as “swift and rapid”; their actions are very quick. There are three kinds of Yakshas: sky-traveling Yakshas, space-traveling Yakshas, and earth-traveling Yakshas. They are all demons that harm people, but later, after being converted by the Buddha, they became benevolent deities who protect the Dharma.
The forms of sentient beings are all different
Their deeds and sounds are likewise immeasurable
Thus, all of these can manifest
Through the majestic power of the Ocean-Seal Samadhi
Commentary: The forms of sentient beings are all different, created by karma, and the karmic retributions they undergo are also different. Sounds, too, have immeasurable variations. Yet although forms and appearances differ, they all manifest within the Bodhisattva’s ocean-seal samadhi. This is the Bodhisattva’s awesome spiritual power.
What is the Ocean-Seal Samadhi? The forms of all things and phenomena appear in the ocean of fragrant waters; they manifest from a mind free of thought. Both that which manifests and that which is manifested are accomplished through the path of effortless action. The Bodhisattva’s Ocean-Seal Samadhi can manifest all the forms of sentient beings.
Adorn and purify inconceivable Buddha-lands
Make offerings to all the Tathāgatas
Radiate great light without limit
Liberate sentient beings without limit
Commentary: If you wish to adorn and purify the inconceivable lands of the Buddhas, you must first adorn and purify your own body, mind, and nature. Keep the body pure by refraining from killing, stealing, and sexual misconduct. Keep the mouth pure by refraining from lying, flowery speech, divisive speech, and cursing and scolding. Keep the mind pure by refraining from greed, anger, and delusion. When body, speech, and mind are all adorned and pure, the lands of the Buddhas will likewise be inconceivably adorned and pure.
Offering fruit to the Buddha is an offering with form. One must make offerings to all the Tathāgatas through offerings without form. Hence the saying:
“On a face free from anger is an offering,
From a mouth free from anger, wondrous fragrance spreads,
A thought free from anger is a true treasure.” A smiling face is an offering. When the mouth does not lie, speak frivolously, sow discord, or scold, it radiates a wondrous fragrance. When the mind harbors no anger, it is a true jewel. To make offerings to the Buddhas sincerely is to be joyful rather than angry.
The Buddhas emit immeasurable and boundless great light, shining everywhere and liberating all sentient beings. They cause sentient beings to dispel the darkness of ignorance and attain the light of wisdom. When joy constantly arises within one’s own nature, the three poisons—greed, anger, and delusion—will be extinguished. One will no longer be in darkness, but will radiate the light of wisdom and will not be deluded by external circumstances. Those who study Buddhism must investigate inwardly rather than seek outwardly. If you run outside to look for it, you will never find it. You must understand that the eighty-four thousand Dharma gates are all inseparable from your own nature.
Inconceivable sovereign wisdom
Words expounding the Dharma meet no hindrance
Giving, precepts, patience, diligence, and meditation
Wisdom, skillful means, supernatural powers, and so forth.
Commentary: Wisdom means true understanding and true enlightenment. Not understanding and not attaining enlightenment is ignorance. With wisdom, one can transform all circumstances without being moved by them. Conversely, being moved by all circumstances and unable to transform them is ignorance. The key lies right here—it is as easy as turning over one’s hand.
What is being at ease? It means having no afflictions. Because one is endowed with true wisdom, one attains true happiness. This happiness is inconceivable: one is always at ease and always has wisdom. Hence the saying: “Consciousness, by its very nature, constantly gives rise to wisdom.
Consciousness, by its very nature, is inherently unmoving.
Consciousness, by its very nature, is inherently pure.
Consciousness, by its very nature, can give rise to all phenomena.” This is an inconceivable state. It means:
“Who would have thought that the self-nature constantly gives rise to wisdom?
Who would have thought that the self-nature is inherently unmoving?
Who would have thought that the self-nature is inherently pure?
Who would have thought that the self-nature can give rise to all phenomena?” When one attains the inconceivable realm of unhindered wisdom, the Dharma one expounds and the words one speaks are all unobstructed. Therefore, it is said that attaining great wisdom brings freedom. Attaining great freedom brings great eloquence. Attaining great eloquence enables one to expound the Dharma without hindrance. Expounding the Dharma without hindrance enables one to teach and transform sentient beings, inspiring them to bring forth the bodhi mind, seek the Buddha Way above, and liberate sentient beings below. This leads them to practice the six perfections and myriad virtuous deeds, and thus attain unhindered wisdom.
What must one do to attain the five eyes and six spiritual powers? First, practice giving; second, keep the precepts; third, practice patience; fourth, make diligent effort; and fifth, practice meditation. Once one has met these five conditions, one will attain the realm of the five eyes and six spiritual powers.
Thus all are completely free and unhindered,
By the power of the Buddha’s Flower Adornment Samādhi.
This is half a verse. Therefore:
“Giving, precepts, patience, diligence, meditation,
Skillful means, wisdom, and all virtues;
All freedoms are inconceivable,
The spiritual power of the Avatamsaka Samādhi.” Just as unobstructed wisdom and eloquence, the perfections, and freely functioning supernatural powers are the Buddha’s Avatamsaka Samadhi, so too does one enter Avatamsaka Samadhi by using the flower-like causes of myriad practices to adorn the unsurpassed virtues of fruition. Through the power of the Buddha’s Avatamsaka Samadhi, one can turn the Wheel of Dharma within a single mote of dust and teach and transform sentient beings.
Enter samadhi within a single mote of dust;
Accomplish the samadhi of all motes of dust;
Yet that mote of dust does not increase;
Within it, all inconceivable realms manifest everywhere.
Commentary: The Buddha entered the Flower Adornment samādhi within a single dust particle and thereby accomplished all dust-particle samādhis. This means that within every dust particle, the Buddha entered the Flower Adornment samādhi, yet that particle neither grew larger nor increased in size. And still, within a single dust particle, inconceivable Buddha realms appeared everywhere. This is the Flower Adornment realm, the One True Dharma Realm—something beyond the comprehension of ordinary beings like us.
Within that single mote of dust are many lands,
Some have Buddhas, some have none;
Some are defiled, some are pure;
Some are vast, some are small.
Commentary: Within that particle of dust, boundless, innumerable Buddha lands appear. In each land, either a Buddha is present, preaching the Dharma and teaching and transforming sentient beings, or no Buddha is present to preach the Dharma and teach and transform sentient beings. Some manifest defiled worlds (like the Saha World), while others manifest pure worlds (like the Land of Ultimate Bliss). Some worlds are vast, while others are small and narrow. All kinds of different lands appear—this is an inconceivable realm.
Or perhaps there is formation, or destruction
Or there is proper abiding, or lateral abiding
Or like a mirage in a hot wilderness
Or like Indra’s net in heaven.
Commentary: There may be worlds undergoing the kalpa of formation, worlds undergoing the kalpa of destruction, worlds where the True Dharma is abiding, or worlds where the Dharma of semblance—the age of Semblance Dharma or the age of the Dharma’s decline—is abiding. Or worlds may be manifested that resemble a mirage in an open wilderness (in spring, when one looks into the distance across the land, a kind of hot vapor appears, like fire). Or worlds may be manifested that resemble Indra’s net in heaven (in front of Śakra’s palace there is a kind of net canopy made of precious jewels, with every opening interconnected and the lights reflecting one another; it is an object of adornment). Such realms, too, are inconceivable.
As is manifested within a single mote,
All particles are likewise so.
This is the great designation of the sages,
The power of samādhi, liberation, and supernatural abilities,
Commentary: Not only are all kinds of worlds manifested within a single mote of dust, but all kinds of worlds are also manifested within every mote of dust. Together, they manifest the Buddha lands in the ten directions, all alike, and teach and transform sentient beings in those Buddha lands. Those Buddhas and Bodhisattvas all have great renown and are fully endowed with the powers of samadhi, liberation, and spiritual penetrations.
If one wishes to make offerings to all Buddhas,
Enter samadhi and manifest miraculous transformations.
With a single hand, one can reach throughout the three-thousand worlds,
Making offerings everywhere to all the Tathagatas.
Commentary: If one wishes to make offerings to all the Buddhas of the three times in the ten directions, one first enters samadhi and manifests all kinds of miraculous transformations. Bodhisattvas all possess great supernatural powers and can use a single hand to fill the entire great trichiliocosm, making offerings everywhere to all the Tathagatas in the ten directions.
All the wondrous and excellent flowers found in the ten directions,
Incense paste, powdered incense, and priceless treasures,
All such things emerge from the palms of the hands,
To make offerings to the Bodhi tree and all the supremely excellent ones,
Commentary: From one hand of the Bodhisattva flow all kinds of supremely wondrous precious flowers, which are offered to the Buddhas of the ten directions. Or burning incense and powdered incense, together with priceless precious incense, all flow from the hand of the greatly renowned sage, to be offered to the Buddhas beneath the Bodhi tree at the site of enlightenment.
Priceless jeweled garments mingled with wondrous fragrances, / priceless jeweled garments mingled with wondrous fragrances;
Precious banners, streamers, and canopies all splendidly adorned, / jeweled banners, streamers, and canopies all splendid and beautiful;
True gold fashioned into flowers, jewels made into curtains, / real gold made into flowers, jewels into curtains;
All of them pour forth from the palms of the hands. / They all stream forth from the hands.
The teaching says: Once again, priceless precious robes and all kinds of wondrous fragrances are used to make offerings to the Buddhas. All kinds of jeweled garlands, banners, and canopies are also used to adorn and beautify the place of enlightenment. Beautiful flowers are made of pure gold, and jeweled curtains are used as well. Every kind of adornment flows forth from the Bodhisattva’s hands.
All wondrous treasures possessed throughout the ten directions,
Should be offered in homage to the Supreme One,
From the palms, all rain down, nothing lacking,
Before the Bodhi tree, hold offerings to the Buddha,
Commentary: All the wondrous, priceless treasures in the worlds of the ten directions are offered to all the Buddhas of the ten directions. Treasures pour from the Bodhisattva’s hands like rain, with nothing lacking; they all come before the site of enlightenment beneath the bodhi tree to be offered to the Buddha.
All the musical instruments of the ten directions,
Bells, drums, zithers, and lutes—not just one kind
All play harmonious, graceful, wondrous sounds;
Do they not all flow from the palms of the hands?
Commentary: In all the worlds of the ten directions, all kinds of music—sounds of bronze, drums, the qin, the se, and so on—are not offered to the Buddha one kind at a time; rather, all kinds of music are used to make offerings to the Buddha. When all the musical instruments are played, they produce beautiful, gentle, melodious sounds that are pleasing to the ear and bring great joy to those who hear them. All these beautiful, gentle, melodious sounds flow forth from the Bodhisattva’s hands.
All the praises throughout the ten directions
extol the true virtues of the Tathagata.
All manner of wondrous words
are proclaimed from within the palms.
Commentary: In the worlds of the ten directions, all praise and eulogy extol the Tathagata’s true virtues. All those beautiful words flow from the Bodhisattva’s hands, just like music being played.
The Bodhisattva’s right hand emits pure light;
Within the light, fragrant water rains from the sky,
Sprinkling throughout the Buddha-lands of the ten directions,
Making offerings to all Lamps That Illuminate the World.
Commentary: The Bodhisattva emits pure light with his right hand. From within the light pour forth all kinds of fragrant water, as though raining down from the sky, moistening all the Buddha lands in the ten directions, in order to make offerings to all the Tathāgatas. “Lamp Illuminating the World” refers to the Buddha.
Again radiated wondrously magnificent light
Giving rise to countless precious lotus flowers,
Their colors and forms all wondrously exquisite,
With these, making offerings to all the Buddhas.
Commentary: The Bodhisattva again radiates inconceivable light, beautifully adorning the lands of the Buddhas. Countless exquisite jeweled lotuses also appear. The colors and forms of these lotuses are exceptionally sublime and extraordinary, and they are offered to the Buddhas of the ten directions.
Again, radiant light shines, adorned with flowers.
Various fragrances gather to form a canopy,
They spread throughout the lands of the ten directions,
Making offerings to all the revered Greatly Virtuous Ones
Commentary: The Bodhisattva again emits great radiant light. Within the light, all kinds of beautiful flowers appear to adorn the lands of the Buddhas. Various wondrous flowers are gathered together to form jeweled canopies. From one jeweled canopy arise immeasurable jeweled canopies, which are scattered throughout the lands in the ten directions as offerings to the Tathāgatas of the ten directions. “The Great Virtuous One” means the Buddha.
Again emitting rays of light, adorned with fragrance
Various wondrous fragrances gather to form a canopy
They are scattered throughout the lands of the ten directions
Making offerings to all the Venerable Ones of Great Virtue
Commentary: The Bodhisattva once again radiates light, and within that light all kinds of fragrances appear to adorn the Buddha-lands. Various fragrances are gathered together to form jeweled canopies; from one jeweled canopy arise immeasurable jeweled canopies, which are spread throughout all the Buddha-lands in the ten directions as offerings to the Tathagatas of the ten directions.
Again radiates light, adorned with powdered incense;
Various heaps of powdered incense gather to form canopies;
Scattered everywhere throughout the lands of the ten directions,
They make offerings to all the Venerable Ones of Great Virtue;
Commentary: The Bodhisattva again emits a kind of radiance, within which all sorts of fragrant powders appear to adorn the lands of the Buddhas. These various fragrant powders are gathered to form jeweled canopies; from one jeweled canopy arise immeasurable jeweled canopies, which are spread throughout the Buddha-lands of the ten directions as offerings to all the Buddhas.
Again, he emits radiant light, adorning with robes
Various precious robes gather to form canopies
Scattered throughout the lands of the ten directions
As offerings to all the Venerable Ones of Great Virtue.
Commentary: The Bodhisattva once again emits a radiance, within which all kinds of precious garments appear to adorn the lands of the Buddhas. All kinds of fine, precious garments gather together to form jeweled canopies; from one jeweled canopy arise immeasurable jeweled canopies, which spread throughout the Buddha-lands in the ten directions as offerings to all the Buddhas.
Again, it emits light, adorned with precious jewels;
Various wondrous jewels gather to form a canopy.
It scatters them throughout the lands of the ten directions,
Making offerings to all revered Great Virtuous Ones.
Commentary: The Bodhisattva once again emits a radiance, within which all kinds of beautiful treasures appear to adorn the lands of the Buddhas. All kinds of beautiful treasures are gathered together to form jeweled canopies; from one jeweled canopy arise immeasurable jeweled canopies, which are spread throughout the Buddha lands in the ten directions as offerings to all the Buddhas.
Again, a radiant light adorned with lotuses is emitted;
Various lotus flowers gather to form a canopy;
They are scattered throughout the lands of the ten directions,
Making offerings to all the revered Great Virtuous Ones.
Commentary: The Bodhisattva once again emits a radiance, within which all kinds of beautiful lotuses appear to adorn the lands of the Buddhas. Various wondrous lotuses gather to form jeweled canopies; from one jeweled canopy arise immeasurable jeweled canopies, spreading throughout the Buddha-lands in the ten directions to make offerings to all the Tathagatas.
Again emits radiant light adorned with garlands
All kinds of wondrous garlands gather to form a canopy
Scatters them throughout the lands of the ten directions
Making offerings to all the venerable ones of great virtue;
Commentary: The Bodhisattva again emits a kind of radiance, within which all kinds of jeweled garlands appear to adorn the lands of the Buddhas. All kinds of jeweled garlands gather together to form jeweled canopies; from one jeweled canopy arise immeasurable jeweled canopies, spread throughout the Buddha-lands of the ten directions to make offerings to all the Tathagatas.
Again, a magnificent banner of light is emitted
Its banner shines brilliantly in every color,
The myriad varieties are all exceptionally beautiful
With this, the lands of all Buddhas are adorned.
Commentary: The Bodhisattva again emits a kind of radiance, within which all kinds of jeweled banners appear to adorn the lands of the Buddhas. These jeweled banners shine brilliantly, radiating light in all kinds of colors. There are countless kinds of splendid and beautiful jeweled banners to adorn the lands of the Buddhas.
Various kinds of jewels adorn the canopy;
Myriad wondrous banners and streamers hang together as adornments;
Jeweled maṇi bells proclaim the Buddha’s voice;
They are held up as offerings to all the Tathāgatas;
Commentary: They use all seven kinds of precious treasures to adorn jeweled canopies, which hang in midair. Many beautiful silk banners and canopies are also spread out and suspended, draping down to serve as adornments. They make shaking bells from mani jewels; these ring with wondrous sounds that expound the sounds of the Buddhas. The Bodhisattvas take these adornments and make offerings to all the Tathāgatas throughout the ten directions and the three periods of time.
From his hands emerge offerings beyond comprehension;
Thus he makes offerings to one Guide;
At every Buddha’s abode, it is likewise;
The Great Being’s samādhi and supernatural powers.
Commentary: The hands of the Bodhisattvas pour forth all kinds of offerings—truly inconceivable! The offerings mentioned above are made to one Teacher of the Way. Yet throughout the worlds of the ten directions, every place where a Buddha is present is adorned with offerings in this way. This is the great vow-power fulfilled by Bodhisattva Samantabhadra. Only by cultivating the power of samadhi and spiritual penetrations can one attain such an inconceivable realm.
The Bodhisattva abides within samādhi
With myriad forms of mastery, he gathers sentient beings
All through the Dharma of the merits of practice
With immeasurable skillful means, he opens and instructs
Commentary: When the Bodhisattva abides in Samantabhadra Samadhi, they enter this concentration. They use all kinds of freely wielded supernatural powers to embrace and guide all sentient beings. This is accomplished entirely through cultivating the wondrous Dharma merits of the Great Vows of Bodhisattva Samantabhadra and using immeasurable expedient Dharma methods to reveal the path to sentient beings and guide them, causing them to give rise to the mind of bodhi.
Or by means of the gate of making offerings to the Tathagata
Or by means of the gate of inconceivable giving
Or by means of the gate of Dhūta and observing the precepts
Or by means of the gate of immovable forbearance
Commentary: Or cause sentient beings to make offerings on a vast scale, and inspire them to make offerings to the Buddhas of the ten directions. Or use the Dharma practice of giving to teach sentient beings, enabling those who are miserly and unwilling to give to develop compassion and give to help sentient beings. Or use the twelve ascetic practices to teach and transform sentient beings, enabling them to uphold the precepts and cultivate the practice without violating the rules of discipline. Or use the Dharma practice of patient endurance and immovability to expound the Dharma for sentient beings. When encountering sentient beings who are prone to anger, expound the Dharma to them about not stirring the fire of ignorance (not losing one’s temper): that is, even what cannot be endured must be endured, and even what cannot be borne must be borne. In other words, accept adversity with equanimity. This is an unsurpassed Dharma treasure.
We who cultivate the Way must practice patience with what others cannot endure and bear what others cannot bear. Only then can we cultivate. Even if someone insults or hits us, we must endure it. It may also be that the Buddhas and Bodhisattvas are testing us, deliberately manifesting such a situation; this is called “the barrier right before us.” If we pass this barrier, we will gain benefit. If we cannot pass it, naturally we will gain no benefit. Whatever situation we encounter, we must be able to endure it patiently and use this Dharma-door to teach and transform sentient beings. When sentient beings no longer have the fire of ignorance, they will not get angry.
The twelve dhutaṅga practices are: 1). In an araṇya (a secluded place).
2). Regularly going for alms.
3). Going for alms in sequence.
4). Eating one meal a day (at noon).
5). Eating in moderation.
6). After noon, do not drink fruit juice or nourishing beverages.
7). Wear rag robes (cloth gathered and sewn into robes).
8). Have only three robes.
9). Stay among the tombs.
10). Rest beneath a tree (stay beneath the same tree for only three nights, then move elsewhere).
11). Sit in the open air.
12). Only sit, never lie down (sleep sitting up at night).
Those are the twelve ascetic practices.
Or through the gate of diligent ascetic practice
Or through the gate of tranquil meditation
Or through the gate of definitive wisdom
Or through the gate of skillful means in practice
Commentary: We are currently holding a Chan meditation retreat. Walking meditation trains the body; sitting meditation trains the mind. This is a method of cultivation, and it is also the foundation of cultivation. If the foundation is solid, one can practice Chan meditation and sit in meditation at any time, without being limited by space or time. Anyone who can sit without falling asleep (except during the time set aside for sleep) will succeed in cultivation.
Or use the Dharma-door of ascetic diligence to expound the Dharma for the sake of living beings. This enables those who practice asceticism to pay no heed to aching backs or sore feet, or to whether they have had enough sleep, and to devote themselves wholeheartedly to diligent practice. In this way, they will achieve success. However, it is not easy to break through this barrier, nor is it easy to enter this gateway. Though it is difficult, we must certainly break through this barrier and enter this gateway. Therefore, we need to practice the Dharma-door of ascetic diligence. We must be diligent not only in body, but also in mind. Diligence in body means diligently cultivating morality, concentration, and wisdom. Diligence in mind means putting an end to greed, anger, and delusion. I often tell you about the method of sitting in meditation:
“Everything is a test
Let’s see how you do.
Right before your eyes, yet you don’t know
You have to train again from the beginning.”
Or use the Dharma practice of serene meditation to teach the Dharma to sentient beings. Serene stillness is stillness without movement. Hence the saying:
“True emptiness has no self or other;
The Great Way has no form or characteristics.”
There is no self, no person, no sentient being, and no life span—the four marks. The mind too is empty, and the dharmas too are empty. An empty mind does not cling to self; empty dharmas do not cling to dharmas. There is no attachment whatsoever; that is quiescence.
The term “meditation” is half Chinese and half Indian. “Thiền” is “dhyāna,” a Sanskrit word. “Tam muội” is translated as “concentration”; “định” is Chinese. Combined, they are called “thiền định.” “Dhyāna-samādhi” is translated as “cultivation through contemplation.” It is also translated as “quiet contemplation,” that is, making false thoughts and miscellaneous thoughts pure. At that point, thought and reflection no longer remain, and the mind is clear and the intention settled. A clear mind is like water reflecting the moon; a settled intention is like a cloudless sky. This is the realm of:
“Every pool with water holds the moon;
Ten thousand miles without clouds, ten thousand miles of sky.”
That is:
“Wherever there is water in a thousand ponds, the moon appears in a thousand ponds;
Across ten thousand cloudless miles, the sky is blue for ten thousand miles.”
Alternatively, use the Dharma method of decisively discerning wisdom to teach the Dharma for the sake of sentient beings. To discern decisively means to have no doubts and to possess firm certainty. Otherwise, one cannot see clearly or know what the right course of action is, and doubts arise.
What is doubt? It is like a fox’s suspicious mind. In winter, when a fox crosses a river, it walks on the ice very cautiously, taking one step at a time and stopping to listen for any sound from beneath the ice. If it hears a sound, it knows the ice is thin and that it could easily fall into the river, so it changes course.
A wise person has the power to judge when facing a situation. Whatever they decide to do, they do; they absolutely do not waver or have second thoughts, much less change their minds. Thus, they “carry through from beginning to end.” Or employ expedient methods to expound the Dharma for the sake of sentient beings; this too is a skillful expedient Dharma method. Bodhisattvas use the methods they have practiced to teach and guide sentient beings. Why must Bodhisattvas practice all kinds of Dharma methods? To deliver all sentient beings from the sea of suffering, they practice all kinds of methods to save the multitudes of deluded beings.
The above describes how the Bodhisattva uses the power of the Avatamsaka Samādhi and the Dharma-gate of the six pāramitās to embrace sentient beings, enabling them to leave suffering, attain happiness, and put an end to birth and death.
Or by means of the gate of the Brahma abidings and supernatural powers
Or by means of the gate of the four methods of embracing and benefiting beings
Or by means of the gate of adornment with merit and wisdom
Or by means of the gate of liberation through causes and conditions
Commentary: Or use the Dharma practice of the supernormal powers of the Pure Abode to expound the Dharma for sentient beings. “Pure” means free from defilement. If you cultivate pure conduct, there is no defiled Dharma. When there is no defilement, you attain supernormal powers. What are supernormal powers? They are the ability to transform without limit, going wherever you wish to save sentient beings and inspire them to develop faith.
Or use the Dharma-gate of the four means of embracing to expound the Dharma for sentient beings. The four means of embracing are:
1. Giving.
2. Kind speech.
3. Beneficial action.
4. Cooperation.
Bodhisattvas have great compassion for sentient beings and go wherever they are. When they encounter sentient beings who are greedy and miserly, they teach the Dharma of giving. Bodhisattvas always treat sentient beings with gentle faces and pleasant expressions, so that sentient beings feel harmony and closeness toward them. They therefore speak only kind and loving words, inspiring goodwill in sentient beings, who are transformed without even realizing it and give rise to the bodhi mind. The guiding principle of Bodhisattvas is to do everything for others, not for themselves. They would rather suffer a loss themselves and let sentient beings gain an advantage and benefit. As the saying goes: “Being at a disadvantage is gaining convenience.” This sentence is very meaningful; it’s a saying based on experience.
Bodhisattvas use skillful means to save sentient beings. It is not only Bodhisattvas who use them; sometimes Buddhas do, too. For example, the story of saving a baby with empty hands is an instance of skillful means. One day, the Buddha was going on alms round when he saw a baby crawling toward the edge of a well. The situation was extremely dangerous, and the baby was in mortal danger. So the Buddha said to the baby: “Hey, child! I have candy in my hand. Hurry and crawl over here to eat it.” Hearing that there was candy to eat, the child crawled over and did not fall into the well. Although the Buddha had no candy in his hand, he said this to save the child’s life; this is precisely the skillful means.
When Bodhisattvas wish to guide sentient beings with whom they have karmic affinities, they manifest in the same circumstances and do the same kind of work. Therefore, they vow to enter the six realms of sentient beings and draw close to them, using their own lives as examples and models, inspiring them to cultivate the aspiration to abandon evil and turn toward good.
Or practice the Dharma method of adorning oneself with merit and wisdom, in order to expound the Dharma for sentient beings. Those who cultivate the Way must cultivate both merit and wisdom to attain complete fulfillment. Hence:
“Cultivate merit but not wisdom,
And you become an elephant wearing jeweled ornaments;
Cultivate wisdom but not merit,
And you become an Arhat holding an empty bowl.” In ages past, the Buddha once:
“For three asamkhyeya kalpas, he cultivated blessings and wisdom;
for a hundred kalpas, he cultivated the marks of excellence.” Therefore, both merit and wisdom are complete, and he is called the Two-Footed Honored One.
Or use the Dharma-gate of liberation through causes and conditions to teach the Dharma to sentient beings. The Bodhisattva observes the causes and conditions of sentient beings and, discerning which Dharma-gate should be used to liberate them, uses that Dharma-gate to teach them the Dharma, enabling sentient beings to attain liberation.
Or by means of the gate of faculties, powers, and the right path,
Or by means of the Śrāvaka liberation gate,
Or by means of the Pratyekabuddha purification gate,
Or by means of the Mahāyāna freedom gate,
Commentary: Alternatively, one may use the five faculties, five powers, four right efforts, four foundations of mindfulness, four bases of spiritual power, seven factors of awakening, and the Noble Eightfold Path—the thirty-seven aids to enlightenment—to teach the Dharma to sentient beings. This is the Small Vehicle Dharma method.
Or use the Śrāvaka path of liberation to expound the Dharma for sentient beings. The Śrāvaka Dharma is the Dharma of the Four Truths—suffering, its origin, its cessation, and the path. This is the Dharma practice through which Arhats attain liberation.
Or one may employ the pure Dharma-gate of the Solitary Realizer to expound the Dharma for sentient beings—namely, the Dharma of the twelve links of dependent origination. This Dharma has two gates: the gate of cyclic arising and the gate of cessation. Practitioners of the Way must contemplate the gate of cessation; when their practice is brought to completion, birth and death come to an end. This is the pure Dharma-gate attained by Solitary Realizers.
Or freely use the Mahayana Dharma-door to expound the Dharma for sentient beings—that is, the Dharma of the Six Perfections, which is also the Bodhisattva Dharma. A Bodhisattva awakens oneself and awakens others, liberates oneself and liberates others, and benefits oneself and benefits others. This is the Dharma-door attained by the Bodhisattva.
Or by the gate of impermanence and all sufferings,
Or by the gate of no-self and no life-span,
Or by the gate of impurity and freedom from desire,
Or by the gate of the samādhi of complete cessation
Commentary: Alternatively, one may use the teachings on impermanence and suffering to expound the Dharma to sentient beings: everything in the world is impermanent, constantly changing, and does not exist forever; therefore, it is called suffering (the suffering of suffering, the suffering of change, and the suffering of conditioned existence). There are also the eight kinds of suffering (birth, old age, sickness, death, separation from loved ones, meeting with those one hates, not getting what one seeks, and the five aggregates), as well as countless, boundless kinds of suffering.
Or use the Dharma-door of no self and no life-span to expound the Dharma for sentient beings. No-self means that no self exists. Don’t run around busily for this stinking skin-bag; don’t let yourself be preoccupied with it. When the time comes, it won’t help you—instead, it will simply walk away. Life-span means believing that a self exists in the body, cherishing and protecting it, and trying to make it live long. The Diamond Sutra says: “No mark of self, no mark of others, no mark of sentient beings, and no mark of life-span.” Use these four Dharma-doors to teach sentient beings.
Or use the Dharma method of contemplating impurity to abandon desire, and teach the Dharma to sentient beings. Tell sentient beings not to harbor impure desires, but to remove desire and sever attachment; only then can they end birth and death and escape the Three Realms. We practitioners of the Way should constantly cultivate contemplation of impurity, visualizing the nine apertures as continually discharging impure substances, and use this Dharma method to teach and transform sentient beings.
Or use the Dharma-gate of the Samādhi of Cessation to expound the Dharma for sentient beings. “Cessation” means completely eliminating all false thoughts. The Three Poisons and habitual tendencies are all completely eradicated. Once one attains the concentration of cessation, one will transcend the twenty-five realms of the Three Realms (fourteen in the Desire Realm, seven in the Form Realm, and four in the Formless Realm), and use this Dharma-gate to teach and transform sentient beings.
The Bodhisattva uses the twenty Dharma gates mentioned above to teach and transform sentient beings; each one is a Dharma gate of nonduality.
According to the differing illnesses of all sentient beings
All use the medicine of the Dharma to treat them accordingly
According to what sentient beings’ minds delight in
All use skillful means to fulfill their wishes
Commentary: Because sentient beings have 84,000 afflictions, the Buddha expounded 84,000 Dharma methods to counteract them. According to the different afflictions of sentient beings, the Buddha prescribes Dharma medicine to suit each affliction; when the medicine takes effect, the affliction is cured. And according to the preferences of all sentient beings, the Buddha uses every kind of skillful means and Dharma method to fulfill their wishes, never letting them be disappointed.
According to the diverse practices of all sentient beings,
All are brought to accomplishment through skillful means.
Such are the signs of samādhi and supernatural powers;
No god or human can fathom them.
Commentary: Among the ten great vows of Bodhisattva Samantabhadra is the vow “Always to accord with sentient beings,” which also means to accord with the wishes and aspirations of all sentient beings and enable them to have their wishes fulfilled. Whatever kinds of deeds and karma are involved, all Buddhas and Bodhisattvas use skillful means to bring the actions of all sentient beings to fruition. As for the samadhi and spiritual powers mentioned above, neither gods nor humans can fathom them or understand such a realm.
There is a wondrous samādhi called Following Delight
The Bodhisattva abides therein and observes all
According to their needs, they manifest to liberate sentient beings
All cause them to rejoice and be transformed by the Dharma
Commentary: There is also a kind of samadhi called the Samadhi of Following Beings’ Wishes—that is, attaining wondrous concentration by accommodating what sentient beings delight in. When Bodhisattvas practice the Bodhisattva path and abide in this samadhi, they observe far and wide the things sentient beings take delight in, so that they can teach and transform them according to their capacities. If a particular cause or condition is appropriate for liberating them, the Bodhisattvas use that method to teach and transform them. If a particular form is appropriate for liberating them, the Bodhisattvas manifest that form to do so. In every case, they enable sentient beings to give rise to joy, practice in accordance with the Dharma, and receive the Buddha’s Dharma teaching.
In times of famine, scarcity, and calamity in the kalpa,
All the world’s instruments of joy will be bestowed,
Whatever they desire will be fulfilled,
Universally benefiting sentient beings,
Commentary: In a kalpa, there may be three minor calamities: famine, epidemics, and warfare. Or there may be three great calamities: fire, water, and wind. When all these calamities occur, the Bodhisattva then displays great supernatural powers, manifesting in the world all kinds of things that bring joy and fulfilling the wishes of sentient beings. In every way, the Bodhisattva benefits sentient beings and enables them to attain peace and happiness.
Or with food and drink of the finest flavor,
Precious garments, adorned with wondrous things,
Even the royal throne he can give away,
Leading those who delight in giving to follow and be transformed
Commentary: Sentient beings enjoy eating delicious food, living in beautiful homes, and wearing new clothes. Therefore, Bodhisattvas clearly understand their psychology and give people the finest food and drink, the most beautiful and precious garments, the most valuable possessions, and even the throne of a king, without the slightest stinginess. In this way, they inspire those who enjoy giving to look to the Bodhisattvas and follow their example, cultivating the practice of giving. Giving has immeasurable merit, but one must practice it with the three spheres empty: do not cling to the gift or the giver, and do not cling to the recipient. If everyone gives and no one is stingy, families will be happy and society will be peaceful and secure.
Now, speaking of giving up the throne: In ancient China, there were two sages, Boyi and Shuqi, who were brothers. They were both very humble and did not vie with others. Their father, Lord Guzhu, passed the throne to his younger son, Shuqi, but Shuqi yielded it to his elder brother, saying: “The throne must be passed to the eldest son; that is an eternal principle, and the proper and rightful thing to do. I am the younger son—how could I accept the throne?” Bá Di said, “You have a talent for governing the state and can ensure the people’s happiness. I am very foolish and not skilled at managing the country. It is most fitting for you to inherit the throne.” The two brothers repeatedly yielded the throne to each other, neither wishing to inherit it. In the end, they both fled into the mountains and lived as recluses, taking no interest in court affairs.
Later, King Wu of Zhou marched to relieve the people and punish the guilty, attacking King Zhou of the Yin dynasty. The two brothers went before King Wu and remonstrated: “You are a subject; you cannot punish your king.” King Wu, seeking to rescue the people from their dire suffering, did not heed Boyi and Shuqi’s advice. He destroyed the tyrannical, immoral King Zhou and established the Zhou dynasty in his place.
Boyi and Shuqi swore that they would not eat the grain of the Zhou dynasty, and continued living on Mount Shouyang, eating only wild plants. King Wu invited them to help govern the country, but they refused his invitation three times. King Wu sent someone up Mount Shouyang to clear away every last wild plant, hoping to threaten them with having no food left so that they would surely come down. Unexpectedly, the two brothers starved to death on Mount Shouyang.
Thus the saying goes:
“To starve to death is a small matter;
To lose one’s integrity is a great matter.”
Mencius said:
“Rich and honored, yet not corrupted;
poor and humble, yet not swayed;
threatened by force, yet not subdued—
that is what it means to be a great man.”
That is to say, wealth and high status do not make one’s heart and mind unrestrained; poverty and hardship do not cause one to change one’s integrity; and force and might do not bend one’s will. To show such qualities is to possess the spirit of a great man. Bo Yi and Shu Qi had such integrity, and so their virtuous names have endured through the ages.
Or adorn the body with auspicious marks and features;
With the finest garments and jeweled necklaces;
With flower garlands for adornment and perfume applied to the body;
Fully endowed with dignified comportment, they deliver sentient beings.
Commentary: Or one may use a fine and dignified appearance, wear the finest garments, carry the most precious jeweled necklaces, adorn one’s hair with the finest fragrances, and apply fragrant water and powdered agarwood to the body, using all kinds of things to adorn oneself. Why? Because only with complete and dignified deportment can one guide and transform sentient beings, win their favor, and make them believe that the Dharma being taught is true. If one’s appearance is improper and undignified, no one will want to come near; no one will come to listen to the Dharma.
Whatever is most esteemed in all the world,
Form, appearance, beauty, and clothing,
Manifesting everywhere as appropriate, captivating their minds,
Those who delight in form all follow the Way,
Commentary: What all sentient beings in the world rejoice in and delight in is perfect form, a beautiful countenance, and fine clothing. Therefore, the Bodhisattva accords with the minds of sentient beings and universally manifests all things, bringing them joy. The Bodhisattva also enables sentient beings who delight in beautiful appearances to arouse the mind of bodhi, cultivate the unsurpassed path, and swiftly realize Buddhahood. The four verses above explain how sentient beings are embraced through giving.
The wondrous voice of the kalaviṅka
The exquisite sounds of the kokila and others
All kinds of Brahmā’s sounds are fully present;
According to what each delights in
Commentary: Kalaviṅka is translated as “celestial bird.” Its voice is exceedingly graceful and beautiful; whoever hears it gives rise to the thought of being mindful of the Buddha, the Dharma, and the Sangha. It is also called the bird of ultimate bliss, or the melodious bird.
The Amitabha Sutra says: “That land is always filled with all kinds of wondrous birds of many colors, such as white cranes, peacocks, parrots, śāris, kalaviṅkas, and jīvajīvas. These birds sing melodious songs six times by day and night.” The sounds are harmonious and wondrous, very pleasing to hear. There are also all kinds of pure Brahma sounds, all complete and perfect. The Buddhas and Bodhisattvas of the ten directions, in accordance with sentient beings’ preferences, teach the Dharma to them, so that those who hear these beautiful sounds will bring forth the mind of bodhi.
Eighty-four thousand Dharma gates
All Buddhas use these to save sentient beings
They too employ distinct Dharma
They transform and deliver beings according to what is fitting in the world
Commentary: The Buddhadharma has 84,000 Dharma doors, and each one is supreme, not second best. Whatever Dharma door is suited to sentient beings is supreme. Because sentient beings are countless, the Dharma doors the Buddha teaches are likewise countless. The Buddhas of the ten directions use 84,000 Dharma doors to liberate sentient beings, teaching different Dharmas according to their faculties and dispositions. They accord with worldly ways and use the best methods to teach and transform sentient beings, enabling them to bring forth the bodhi mind and attain Buddhahood. In short, whatever Dharma can be used to liberate them is the Dharma that is taught to liberate them. This is the Dharma door of skillful means. What was described above is the use of loving speech—gentle words—to draw in sentient beings.
The suffering, joy, gain, loss, and so forth of sentient beings,
All the things done in the world,
I can manifest in accordance with their circumstances;
By this, I universally deliver all sentient beings.
Commentary: Sentient beings experience suffering, joy, gain, decline, and so on; these belong to the eight winds. The eight winds are praise, blame, gain, decline, getting, losing, suffering, and joy. Praise, gain, getting, and joy are favorable circumstances. Blame, decline, losing, and suffering are adverse circumstances. If one’s mind is not moved amid adverse circumstances, this can show that one has cultivated the power of concentration.
1). Praise: That is, to praise. To use spoken or written words to extol and praise, causing the listener to feel pleased.
2). Blame: That is, to criticize. To use words of varying tones to criticize and find fault, causing the listener to feel unhappy.
3). Gain: That is, benefit; to obtain gains.
4). Loss: That is, decline.
5). Gain: To obtain material possessions and a good name and reputation.
6). Loss: To lose what one has had.
7). Suffering: To experience anguish; the body and mind undergo suffering.
8). Joy: To feel happy. The body and mind experience pleasure and delight.
That is the way of the world. Some people praise the wicked, while others slander the good. When someone praises you and you feel happy, you have been swayed by the wind of praise. When someone slanders you and you feel unhappy, you have been swayed by the wind of slander. These eight winds blow people about until they are shaken and brought down. Su Dongpo said, “The eight winds cannot move me.” We who practice the Way are cultivating a mind that does not waver. If the eight winds cannot move us, then we have found the way. At that point, even gold right in front of us cannot make us abandon our principles, and even beauty right in front of us cannot stir our minds. That is what it means for the eight winds not to move us.
During the Song dynasty, the layman Su Dongpo studied the Buddhadharma extensively. He was not merely practicing “mouth Zen”—the textual Prajñā—but was truly applying himself to meditation. One day, while sitting in meditation, he saw a state in which he felt that his Dharma body had manifested and was going to the worlds of the ten directions to bow before all the Buddhas. He also saw the Buddhas’ bodies emitting great radiance, illuminating the three thousand great thousand worlds. He saw the Buddhas seated on purple jeweled lotus thrones, and he too was seated on a lotus throne. He felt that the eight winds could not move him, so he composed this verse: I bow before the Heaven among Heavens,
whose radiance illuminates the great thousand worlds.
The eight winds blow, yet he remains unmoved,
seated upright upon a purple lotus.
Thinking this must be a verse of enlightenment, he had an attendant take it to Jinshan Temple in Zhenjiang and ask Chan Master Foyin to certify his realization. Unexpectedly, Chan Master Foyin wrote four characters on the verse: — “Mark it, mark it.” He handed the entire verse back to the person who had brought it, without saying a word.
After Su Dongpo finished looking at it, the fire of ignorance rose three zhang high, and he angrily said: “There’s no way that can be right! This is an enlightenment verse, and you call it farting.” So he crossed the river to seek out Chan Master Foyin.
When [he] arrived at the gate of Kim Son Temple, Zen Master Fo Yin was there, laughing—laughing loudly as he said: “Scholar Su! The eight winds cannot move you, yet the two words ‘pass gas’ blew you across the river. May I ask, what kind of enlightenment is this?”
Su Dongpo felt this was quite right. His belly was full of angry fire that would neither go away nor die down, and he admitted that his practice had not yet reached maturity. This story is about how knowing and doing are not one—and how useless that is.
All worlds are conditioned phenomena, and Buddhas and Bodhisattvas can manifest in them to undergo, together with sentient beings, suffering and joy, gain and loss, praise and blame, prosperity and decline, and so forth. They use all kinds of methods of sharing sentient beings’ circumstances to teach and transform them everywhere.
All the afflictions and sufferings of beings throughout the world,
Deep and vast, shoreless as the great ocean,
In sharing their circumstances, one can patiently endure it all,
So that they may benefit and attain peace and happiness
Commentary: All worlds are beset by sufferings and calamities without end, like the vast, deep ocean, which cannot be fathomed or measured. The Bodhisattva manifests as suffering alongside sentient beings and can patiently endure every kind of suffering, enabling beings amid hardship and calamity not to feel afflicted, but to attain peace and joy, escape all suffering and calamity, and attain lasting peace and happiness. The above explains the principle of sharing in the same activities.
If there are those who do not know the Dharma of liberation
They do not seek liberation apart from noisy gatherings
The Bodhisattva, to set an example, relinquishes kingdom and wealth
Always delighting in renouncing worldly life, with a tranquil mind
Commentary: If sentient beings do not understand how to escape the sea of suffering and do not wish to seek the Dharma of liberation, they will remain caught in forgetfulness and confusion. The Bodhisattva manifests the relinquishment of all wealth and precious jewels for their sake. The same was true of Shakyamuni Buddha: He was originally a prince, destined to inherit the throne, and could have become a Wheel-Turning Sage King, with the seven treasures always at His side. Yet He willingly gave up the throne and left home to cultivate the Way. His mind was inwardly serene and unmoved by external circumstances.
The home is where craving and attachment bind;
Wishing all sentient beings to escape,
He therefore showed that leaving home brings liberation,
And that no pleasure is to be taken in any sensual delight.
Commentary: : ntary: The home is where sentient beings crave and cling, and it is also where they are bound, preventing them from attaining freedom and liberation. To help sentient beings break free from bondage and attain freedom, the Bodhisattva guides them to leave home and cultivate the Way. The Bodhisattva manifests the eight signs of attaining Buddhahood and attains true liberation. The Bodhisattva does not crave or cling to realms where suffering is taken for pleasure.
Bodhisattvas manifest ten kinds of practice
They also practice all the Dharma of great beings
All the practices of the sages and others, without exception
For they wish to benefit sentient beings
Commentary: ntary: Bodhisattvas who manifest in the course of their practice must cultivate ten kinds of pure conduct and also five kinds of dharma of great persons. All the paths cultivated by the immortals are perfected. Why? Because they wish to benefit all sentient beings.
The ten kinds of pure beneficial conduct are divided into those that rely on external purity and those that rely on internal purity. There are five that rely on external purity: 1). Blameless beneficial conduct.
2). Unchanging beneficial conduct.
3). Sequential beneficial conduct.
4). Universal beneficial conduct.
5). Appropriate beneficial conduct.
There are five forms of purity in the basis:
1. All Bodhisattvas arouse great compassion toward all sentient beings, with their benevolent intention present, and practice beneficial conduct.
2. All Bodhisattvas work for the welfare of all sentient beings, enduring every great affliction themselves, yet never growing weary; instead, they give rise to profound joy and practice beneficial conduct.
3. Abiding in the supreme and foremost wealth, they humble themselves like children and servants, free from arrogance, and practice beneficial conduct.
4. The Bodhisattva’s mind is unstained by attachment, free from deceit, truthful, and compassionate, and practices beneficial conduct.
5. They arouse a mind of loving-kindness and utmost reverence, unwavering, and practice beneficial conduct.
The five dharmas of a great person:
1. Exhorting and guiding sentient beings in the true meaning.
2. Exhorting and guiding sentient beings at the proper time.
3. Exhorting and guiding sentient beings in the excellent, profound meaning that can be practiced and embraced.
4. Exhorting and guiding sentient beings gently.
5. Exhorting and guiding sentient beings with a compassionate mind.
If there are beings with immeasurable lifespans,
With subtle afflictions and pleasures in full abundance,
The Bodhisattva is free among them,
And shows the many afflictions of old age, sickness, and death.
Commentary: If sentient beings live for a very long time, why do they live so long? Because they have few afflictions and therefore often experience joy. That is the secret to longevity. Hence the saying:
“Since ancient times, immortals have had no other way
Than to foster abundant joy and be free of sorrow.” The Bodhisattva gains mastery over the four signs and practices with ease. The Bodhisattva manifests the suffering of old age, illness, and death, along with various calamities, so that long-lived sentient beings do not become complacent. They should understand that they are still subject to birth and death, and therefore arouse the mind of bodhi and seek the unsurpassed path.
Some have desire, anger, and delusion;
The fierce fire of afflictions ever burns.
The Bodhisattva manifests old age, sickness, and death
To bring all those sentient beings under control.
Commentary: Or there are sentient beings whose minds are overwhelmed by desire and filled with anger, and who are therefore deluded. Such beings have many afflictions, fierce and harmful like a raging fire, constantly burning their bodies. For the sake of sentient beings, the Bodhisattva manifests aging, illness, death, and various kinds of suffering to awaken them, so that sentient beings who are difficult to discipline and subdue may relinquish the three poisons of desire, anger, and delusion. The Bodhisattva enables them to eradicate the eight bonds: lack of shame, lack of remorse, dullness, restlessness, wrongdoing, jealousy, drowsiness, and stinginess, thereby making their minds pure and free of distracting thoughts.
The Tathagata’s ten powers and fearlessnesses,
And the eighteen unique dharmas,
All the immeasurable virtues,
Are all manifested to liberate sentient beings.
Commentary: The Buddha has ten powers, and therefore has the four kinds of fearlessness and the eighteen unique qualities. All the immeasurable merits and virtues use the ten powers, the four kinds of fearlessness, and the eighteen unique qualities as supporting conditions to manifest the liberation of sentient beings.
The ten powers are:
1. The power of knowing what is possible and impossible.
2. The power of knowing the karmic results of the three times.
3. The power of knowing meditations, liberations, and samādhis.
4. The power of knowing which faculties are superior and inferior.
5. The power of knowing various inclinations.
6). The power of knowing all kinds of elements.
7). The power of knowing all paths leading to destinations.
8). The power of unobstructed divine vision.
9). The power of knowing past lives and the absence of outflows.
10). The power of knowing the permanent eradication of habitual tendencies.
The four fearlessnesses are:
1. Fearlessness regarding omniscience.
2. Fearlessness regarding the exhaustion of the defilements.
3. Fearlessness in proclaiming what obstructs the path.
4. Fearlessness in proclaiming the path that ends suffering; that is, their mind for transforming others is also without fear, and so it is called fearlessness.
The eighteen unshared dharmas are not shared with Bodhisattvas or the Two Vehicles, because they have not yet attained this realm. The Buddha is complete in merit and wisdom, having attained the realm of utmost truth, goodness, and beauty.
The eighteen unique dharmas are:
1). The body is without fault.
2). Speech is without fault.
3). The mind is without fault.
4). There are no thoughts of anything else.
5). The mind always remains in concentration.
6). One always knows what one has relinquished.
7). Desire does not diminish.
8). Diligence does not diminish.
9). Mindfulness does not diminish.
10). Wisdom does not perish.
11). Liberation does not perish.
12). The knowledge and vision of liberation do not perish.
13). All bodily actions are performed in accordance with wisdom.
14). All verbal actions are performed in accordance with wisdom.
15). All mental actions are performed in accordance with wisdom.
16). Wisdom knows the past without obstruction.
17). Wisdom knows the future without obstruction.
18). Wisdom knows the present without obstruction.
Now, we mention the terms “the ten powers,” “the four fearlessnesses,” and “the eighteen unshared dharmas.” If you want to study them in detail, consult a Buddhist dictionary.
Mind-reading, instruction, and supernatural powers
All are the Tathāgata’s freely exercised powers
Those great bodhisattvas all manifest these
And can bring all sentient beings completely under control
Commentary: The Buddha gives predictions to sentient beings, stating beforehand when they will become Buddhas. All sentient beings with minds can become Buddhas. The Buddha uses all kinds of teachings and admonitions to guide sentient beings, so that they refrain from doing evil and practice good. Sometimes he uses the spiritual power of supernatural locomotion to guide them. In short, out of compassion and pity, the Buddha explains the principles of the Way, enabling sentient beings to practice in accordance with the Dharma. The great Bodhisattvas also manifest this Dharma method to guide sentient beings, so that even the stubborn and intractable among them may all be subdued.
Bodhisattvas have various gateways of skillful means
Following worldly Dharma, they ferry sentient beings across
Like a lotus flower that does not cling to water
Thus, while in the world, they inspire deep faith
Commentary: Bodhisattvas use all kinds of skillful means, adapting to worldly ways to liberate all sentient beings. The Sixth Patriarch Huineng said: “The Buddha-Dharma is in the world;
Awakening is not apart from the world.
To seek bodhi apart from the world
Is like looking for horns on a rabbit.”
This is also the same principle. The Buddhas and Bodhisattvas teach and transform sentient beings like lotus flowers: although they live in the mud, they are not sullied by it, remaining pure and undefiled. As explained earlier, the principle is to enable beings in the world to deeply believe in the Buddhadharma without giving rise to doubt; if they are able to practice, they will become Buddhas. The eight verses above explain the principle of benefiting others through action.
Elegant in thought and profound in talent, a king among men of letters;
Singing, dancing, discussion, and conversation are what everyone delights in;
All the arts and skills of the world
Are like a conjurer, who can manifest them all;
Commentary: They knew how to write poetry and prose, and everyone delighted in reading and reciting their literary works. They were like Pang Tong of the Three Kingdoms period, who had extraordinary talent:
“His eyes took in ten lines at a glance;
His ears heard a hundred people speak.” When others read one line, he reads ten. When a hundred people speak at once, he not only hears them very clearly, but also knows who said what. That is a king among literary talents.
Singing means vocal performance—singing songs about the Buddha, inspiring listeners to feel reverence and take refuge in the Three Jewels. Dancing and stamping the feet, with hand movements and foot-stamping, is a special technique in the ritual. Discussion means discourse: nothing is beyond their knowledge; they analyze principles and matters, seeing the Way in everything. They speak with reason and clarity, inspiring listeners to delight in listening and giving them the feeling:
“Listening to one session of discourse
Is worth more than ten years of reading.” Bodhisattvas manifest every kind of worldly skill, like magicians; there is nothing they cannot do. They turn nothing into something and something into nothing, their transformations unfathomable and wondrous beyond measure.
Or be the chief elder in the hamlet
Or be a guide to merchants and traders
Or be a king and a high minister
Or be a good physician, skilled in discourse
Commentary: The Bodhisattva may manifest as a wealthy elder, as the head of a household in a city, or as a leader in commerce; as a merchant who travels everywhere to buy and sell goods, or as a shopkeeper who sells from a fixed location. The Bodhisattva may also manifest as a king of a country, a minister, a physician, or an orator.
During the Ming dynasty, there was a Grand Academician named Song Lian who used his own blood to transcribe the Avatamsaka Sutra. He was an emanation of a Bodhisattva. Transcribing the Avatamsaka Sutra and other sutras brings inconceivable merit. Some people who transcribed the Avatamsaka Sutra emitted a miraculous five-colored light that illuminated the entire room. In one case, a mother and child who were transcribing the Avatamsaka Sutra radiated halos, and divine beings protected the Dharma. These were all auspicious signs of a spiritual response.
Or, in the wilderness, become a great tree;
Or become a healing medicine, a treasury of many treasures;
Or become a precious jewel, granting whatever is sought;
Or show sentient beings the right path.
Commentary: Or a Bodhisattva may appear in a wilderness as a great, towering tree, or transform into a potent medicine. Ginseng, for example, is a potent medicine. It grows deep in the mountains, in places people cannot reach. Why? Because if someone sees ginseng even once, it will hide underground for sixty years and not emerge. Why is it called “ginseng”? Because its shape resembles a human body, with four limbs. A thousand-year-old ginseng plant, if it can grow to eight taels, may take human form. This kind of ginseng has the power to bring the dead back to life. A Bodhisattva may appear as a treasure trove, such as a gold or silver mine, a gemstone mine, a diamond mine, and so on. Or as a wish-fulfilling jewel, granting whatever one desires. Or the Bodhisattva may use the righteous Dharma to instruct and reveal the way to sentient beings.
If he sees the world newly established,
And sentient beings without the things they need,
At that time the Bodhisattva becomes a craftsman,
Manifesting all kinds of trades for them.
Commentary: When the world had only just been formed, people had no rice to eat, no clothes to wear, and no houses to live in. They all lived out in the open fields, and all the animals and people were companions; they did one another no harm. In summer they used leaves to cover themselves, and in winter they used animal skins. In summer they lived in trees, and in winter they lived in caves. At that time, people had no useful things for their daily lives. The Bodhisattva then manifested all kinds of skilled workers, teaching people to farm, build houses, weave cloth, and learn all kinds of skills needed in life. The Bodhisattva also manifested all kinds of occupations, enabling students to study and people to settle down and make a living. When their lives were stable and secure, they would arouse the bodhi mind and study the unsurpassed path.
Do not do anything that afflicts sentient beings
Speak only of matters that benefit the world
Treatises on spells, medicinal herbs, and other such topics
All such things can be explained
Commentary: Everything a Bodhisattva does is wholesome conduct. The Bodhisattva teaches sentient beings to turn away from what is wrong and follow what is right; the Bodhisattva does not do anything that torments sentient beings, nor act as an instrument for killing them. The Bodhisattva speaks only of things that benefit sentient beings in the world, or teaches them the practices of reciting sutras and chanting mantras, or teaches them about medicinal herbs, or teaches them all kinds of theories and scholarly knowledge. The science of arts and crafts mentioned above, however, is taught to sentient beings so that they may all understand it.
Those who renounce the household life to cultivate the Way must study the Five Fields of Knowledge:
1. **Linguistic Knowledge:** A clear understanding of language and writing.
2. **Technical Knowledge:** A clear understanding of techniques and all forms of technology.
3. **Medical Knowledge:** A clear understanding of basic medicine; understanding the principles of illness and knowing the properties of medicines.
4. **Logical Knowledge:** A clear understanding of the principles of right and wrong, and true and false.
5. **Inner Knowledge:** A clear understanding of the fundamental nature of our own minds and the minds of others.
This school year is a process of having to cultivate oneself.
All the excellent practices of the seers
The human and heavenly realms, and all classes, alike revere
Such difficult-to-perform ascetic practices
The Bodhisattva can perform them all as appropriate.
Commentary: All the heavenly beings and humans practice extraordinary austerities. Some practice austerities by not eating cooked food; some do not eat the five flavors; and some sustain their lives by eating green grass and leaves. These are all extraordinary practices—things that some people are unable to do. Therefore, both heavenly beings and people in the human world admire their spiritual cultivation. Such difficult austerities are practices that Bodhisattvas undertake after observing the causes and conditions of sentient beings, manifesting various forms of austerity as circumstances require in order to inspire sentient beings to bring forth the bodhi mind.
Or become a renunciant of an outside path,
Or dwell in mountain forests, practicing austerities by oneself,
Or expose the body, wearing no clothes,
And among those people, act as teacher and leader
Commentary: Bodhisattvas manifest all kinds of ascetic practices of non-Buddhists in order to teach all non-Buddhists, enabling them to abandon wrong views and return to the right path, leave the mundane and accord with awakening. Thus, Bodhisattvas sometimes manifest as non-Buddhist renunciants. They may live in forests and mountains, growing and eating their own food, diligently practicing asceticism, supporting themselves through their own efforts and not seeking alms from outside. They may go naked, wearing no clothes and clinging to nothing. Or they may serve as teachers to non-Buddhists, teaching them how to practice and how to give rise to the bodhi-mind.
Or manifests various practices of wrong livelihood,
Practices unlawful conduct, considering it superior,
Or manifests the various forms of Brahmin deportment,
Among that assembly, becomes foremost,
Commentary: Bodhisattvas sometimes manifest all kinds of practices involving wrong livelihood—that is, they distinguish themselves by displaying the extraordinary and unusual, loudly proclaim their authority, and speak of good and evil, calamity and blessing. For example, reading the eight characters of a birth chart, reading faces, telling fortunes, examining feng shui, and so on—all are among the five forms of wrong livelihood. They make a practice of unlawful activities and regard them as superior. Or they may manifest as Brahmins practicing purity, displaying all kinds of dignified conduct. Among those groups, they take the highest position and act as leaders.
Or endure the five fires, following the sun’s course
Or observe the practices of the ox, dog, and deer
Or wear tattered robes and worship fire
To convert such people, he becomes their spiritual teacher.
Commentary: The Bodhisattva may sometimes manifest as an ascetic of another faith, enduring the five fires—using fire to burn the body or smoke the nostrils—or exposing himself to the sun. Or he may manifest as an ascetic of another faith observing the precepts of the cow, the dog, or the deer.
Ascetics of other faiths have the divine eye and see cows, dogs, and deer born in heaven after they die. They believe that by living like cows, dogs, and deer, they too can be born in heaven. So they observe the precepts of the cow, the dog, or the deer: they eat green grass instead of rice, act as doorkeepers, and sleep outside the house. But they do not understand that cows, dogs, and deer were born in heaven because of the good fruits of their past cultivation; once they have completed their karmic retribution as cows, dogs, or deer in this life, they are immediately born in heaven. These ascetics of other faiths do not understand the law of cause and effect: causes from the past bring results in the future.
Or manifesting as an outsider wearing ragged clothes, believing that suffering can be ended and happiness increased. Or manifesting as an outsider worshiping fire, believing fire to be the true deity. To teach and guide those outsiders with misguided knowledge and views, the Bodhisattva manifests as one of their own, serving as a teacher to inspire them to give rise to bodhicitta.
Or sometimes make a show of visiting the temples of the gods
Or also make a show of entering the waters of the Ganges
Eating roots and fruits, and so forth, they can enact all these things
There they constantly contemplate the supreme Dharma
Commentary: The Bodhisattva may manifest as a non-Buddhist, going to visit and worship the shrines of the gods. Or the Bodhisattva may manifest as a non-Buddhist submerged in the Ganges, yet the water cannot kill him; he may leap into a raging fire, yet it cannot burn him to death. Or he may eat tree branches, roots, grasses, and various fruits. The Bodhisattva manifests all kinds of ascetic practices, leading non-Buddhists who cultivate false knowledge and views to see the supreme Dharma practiced by the Bodhisattva.
Sometimes they appear squatting or with a foot raised
Sometimes they lie on thorny grass or on ashes.
Sometimes they lie prone, seeking liberation
And among those people they serve as chief teachers.
Commentary: The Bodhisattva manifests as a non-Buddhist ascetic, practicing austerities by squatting motionless all day. Or standing with one leg drawn up, without moving all day. Or lying naked on thorny grass (nowadays, some even lie on a bed of nails), or lying on hot ashes, or lying on a pointed pestle. Why do they do this? They seek liberation from the three realms, and so practice all kinds of austerities. For the sake of these non-Buddhist ascetics, the Bodhisattva serves as their teacher, displays supernatural powers superior to theirs, and inspires their reverence and faith, leading them to abandon heresy and return to the right path, and to arouse the aspiration for enlightenment.
Like these various kinds of non-Buddhist ascetics
He observes their understanding and associates with them
He demonstrates austerities the world can scarcely endure
And once they have seen, they are all subdued.
Commentary: Regarding the various non-Buddhist paths mentioned above, Bodhisattvas clearly observe their minds and engage in the same practices as them, undertaking all kinds of ascetic austerities while surpassing them in wisdom. These austerities are beyond what ordinary people can endure. When the non-Buddhists see such diligence, they are all subdued, and then abandon their futile austerities to practice orthodox meditation. This brings inconceivable benefit to body and mind.
Sentient beings, deluded, receive heretical teachings;
Abiding in evil views, they endure many sufferings.
For their sake, through skillful means, he expounds the wondrous Dharma,
Surely enabling them to understand the ultimate truth.
Commentary: Sentient beings arise through the convergence of conditions. There are twelve kinds of sentient beings. Because they have ignorance, sentient beings give rise to delusion; therefore: Delusion arises, karma is created, and retribution is received.
This means that the principle is: sow good causes and reap good results; sow evil causes and reap evil results. As the cause is, so is the effect. What one experiences in this life is due to what one created in a previous life. What one does in this life, one bears in the next. Hence the saying:
“To know the cause in a past life,
Look at what you experience in this life.
To know the fruit of a future life,
Look at what you are doing now.”
If in a previous life one planted the seeds of deviant understanding and wrong views, then in this life one is imbued with heretical teachings, believes in heterodox, deviant paths, abides in evil views, and undergoes all kinds of suffering.
In order to instill right understanding and right view in followers of other paths, the Bodhisattva uses skillful means to teach and guide them, expounding all kinds of wondrous Dharma so that they clearly understand the true principles and no longer enter the forest of wrong views.
Or expounds the Four Noble Truths in marginal incantation language.
Or expounds the Four Noble Truths in wholesome esoteric language.
Or expounds the Four Noble Truths in direct human language.
Or expounds the Four Noble Truths in celestial esoteric language.
Commentary: Because sentient beings are deluded, Bodhisattvas use all kinds of methods to explain the Four Noble Truths—the truth of suffering, its origin, its cessation, and the path—so that sentient beings may abandon delusion and return to enlightenment. They may explain the Four Truths using the mantra-language of the border regions. In southern India there is a borderland country whose people are naturally simple and sincere, and whose spoken words become divine mantras. If neighboring countries invade, they need not use weapons or staffs; they need only speak, and the invaders are routed. Therefore, this is called the mantra-language of the border regions. They may explain the Four Truths using wholesome esoteric language, or the straightforward language of humans, or the esoteric language of the gods.
Analyze the wording when expounding the Four Truths
Determine the meaning and principle when expounding the Four Truths
Skillfully refute others’ teachings on the Four Truths
Expound the Four Truths without being swayed by outsiders
Commentary: One may use different words to explain the Four Truths of suffering, its arising, its cessation, and the path, or use definitive (true) principles to explain the Dharma of the Four Truths. One may use all kinds of principles to refute the doctrines of heterodox and deviant paths and explain the Dharma of the Four Truths, or use reasoning that no non-Buddhist can shake to explain the Dharma of the Four Truths.
Or expound the Four Truths in the languages of the eight classes of beings;
Or speak of the Four Truths in the words of the eight classes;
According to the speech and sounds they understand,
Expound the Four Truths so they may attain liberation.
Or use the languages of the devas, nāgas, and the eight classes of beings to expound the Dharma of the Four Noble Truths: suffering, its origin, its cessation, and the path. Or use every language to expound the Dharma of the Four Noble Truths. Nevertheless:
“The Buddha speaks the Dharma with a single sound;
Beings of every kind understand it according to their own kind.”
However, there are sentient beings who do not fully understand. Those who understand completely can see the true nature of all dharmas, while those who do not understand clearly know only a little of the principles of the dharmas. Therefore, one must adapt to the words and sounds of sentient beings and clearly teach the Four Truths, so that sentient beings may attain liberation.
All the Dharma of all Buddhas
Are all preached thus, without end
Knowing the inconceivable realm of speech
This is called the power of the Dharma-preaching samādhi
Commentary: All the Buddha-dharmas are like speaking the Dharma of the Four Noble Truths through all kinds of words and expressions. Likewise, all dharmas are spoken through all kinds of words and sounds. The principles expressed are supremely good and beautiful, with nothing left unexpounded. Bodhisattvas know that the realms of all words and expressions are inconceivable. This is called the power of the samādhi of teaching the Dharma.
There is a supreme samadhi called Bliss
Able to universally save all sentient beings
It radiates great, inconceivable light
Causing all who see it to be subdued
Commentary: The Buddhas and Bodhisattvas of the ten directions have a supreme samadhi called the Samadhi of Bliss. They can abide in samadhi and travel to worlds throughout the ten directions to save all sentient beings everywhere and bring them peace and happiness. They also radiate inconceivable light that shines upon sentient beings everywhere; hence, “The Buddha’s light shines universally.” All sentient beings who see this great light are subdued, give rise to the aspiration for bodhi, and turn toward the Buddha Way.
The light emitted is named “Good Manifestation
If any sentient being encounters this light
they will surely gain benefit, not in vain
Through this, they attain unsurpassed wisdom
Commentary: The Buddhas and Bodhisattvas of the ten directions, through their cultivation and the power of their vows at the causal stage, emit inconceivable light called the Samādhi of Manifestation. If sentient beings encounter this great light, they will certainly benefit from it; it will not be in vain. All sentient beings who see this light attain unsurpassed wisdom.
That light manifests among all the Buddhas,
It manifests the Dharma, the Sangha, and the right path,
It also manifests Buddhist stupas and images,
Therefore, this radiance is attained,
Commentary: Within that light, the Buddhas of the ten directions manifest. It also manifests all the honored Dharma teachings spoken by the Buddhas, all the wise and holy Sangha whom the Buddhas have guided, the Right Dharma through which the Buddhas teach and transform sentient beings, and the Buddhas’ stupas and images. All of these appear within the light. For this reason, the light shines throughout all of space and pervades the entire Dharma realm.
Again he emits a light called Illumination;
It outshines the radiance of all the gods;
All darkness and obstructions are completely dispelled;
He universally brings benefit to sentient beings;
Commentary: Again, he emitted a great light called the Samādhi of Radiant Illumination. That light shone forth, eclipsing all the light of the gods. It completely dispelled every dark and obstructed place, and brought benefit to all sentient beings.
May this light awaken all beings;
May it cause them to hold bright lamps and make offerings to the Buddha;
Because they made offerings to the Buddhas with lamps,
They attain the state of the unsurpassed lamp in the world.
Commentary: That radiant light shines upon the bodies of sentient beings, causing them to awaken and arouse bodhicitta, and to carry bright lamps to make offerings to all the Buddhas. By offering oil lamps to the Buddhas of the ten directions, one attains unsurpassed wisdom in this world. This is because lamps symbolize radiance, and radiance is wisdom. To attain luminous wisdom, offer oil lamps before the Buddha.
Light all oil lamps and butter lamps;
Also light all kinds of bright torches.
Fragrant incense, wondrous medicines, and precious candles
By offering these to the Buddha, one obtains this radiance.
Commentary: Either light all the oil lamps and butter lamps, or light all the torches, and use those lights to make offerings to the Buddha. Or use all kinds of precious incense, all kinds of fine medicines, and all kinds of precious candles. By using all kinds of offerings to make offerings to the Buddha, one will attain that radiant light and gain immeasurable, boundless wisdom.
Again, he emits a radiance called Deliverance;
This radiance can awaken all beings;
It enables them to bring forth the mind of the Great Vow;
It delivers all sentient beings from the sea of desire.
Commentary: Then it emits a great light called “Samādhi of Deliverance.” That light can ferry sentient beings from this shore of birth and death, across the river of afflictions, to the other shore of Nirvāṇa. This is also the first of the Four Great Vows: “Sentient beings are countless; I vow to deliver them all.” Sentient beings are immeasurable and boundless, so we must make a vow to deliver them all from the sea of suffering and help them attain peace and happiness. Making a vow does not mean merely reciting it over and over; we must put it into practice for it to be fulfilled. We should reflect: “Sentient beings are countless; I vow to deliver them all.” Have we delivered them yet? Are we delivering sentient beings, or are we being delivered by them? Can we transform circumstances, or are we being turned by them? Can we adapt to conditions without changing, and remain unchanged while adapting to conditions? Do we truly have that power of concentration? We must constantly reflect on these questions.
That radiance can awaken all sentient beings; this is also “Afflictions are boundless; I vow to eradicate them.” Only when one is awakened can one recognize afflictions and transform them into bodhi. If one is not awakened, one cannot transform them, so one must awaken. What must one awaken to? The afflictions of samsara. Affliction is ignorance; bodhi is wisdom. Cultivating the Way means breaking through ignorance and seeking wisdom.
That radiant light often causes sentient beings to arouse the mind and make vows; this is also, “The Dharma gates are immeasurable; I vow to learn them.” By vowing to learn the Buddhadharma, one can sever afflictions and realize the fruit of Bodhi. Without making vows, one cannot deeply enter the treasury of the sutras or attain wisdom as vast as the ocean.
If you liberate sentient beings from the sea of desire, you will become a Buddha; this is also the vow, “I vow to attain the unsurpassed Buddha Way.” You cause sentient beings who have not yet planted wholesome roots to plant them; those who have already planted wholesome roots to make them grow; those whose wholesome roots have grown to bring them to maturity; and those whose wholesome roots have matured to attain liberation. Because sentient beings have different faculties, thoughts, and preferences, one must observe their capacities and teach the Dharma accordingly. Only by teaching the Dharma in a way suited to each person can it be effective. For example, it is not easy to lead those with Śrāvakayāna capacities to turn from the Lesser Vehicle toward the Great Vehicle. Nor is it easy to get those with Mahayana capacities to study the Dharma of the Lesser Vehicle. The Buddha taught all Dharma in accordance with the capacities of all sentient beings. If there were not all these different capacities, there would be no need for all these different teachings. The capacities are the minds of sentient beings.
All sentient beings drift aimlessly in the sea of desire. When we are clear-minded, we rise up and wish to escape it. When we are confused, we sink down and do not wish to escape it. Therefore, the Buddhas and Bodhisattvas wish to deliver all beings from the sea of desire, so that they may quickly attain Buddhahood.
If one can universally arouse the mind of the Great Vow,
And liberate all beings in the ocean of desire,
Then one can cross beyond the four torrents
And reach the city of sorrowless liberation.
Commentary: If they can all arouse the mind of great vows and wish to liberate all sentient beings throughout the Dharma Realm, especially the beings in the sea of desire, they will be doing so for those who are attached to the mundane world and therefore find it difficult to escape the sea of desire. If they can be liberated from the sea of desire, they will cross beyond the four currents and reach the city of liberation, free from sorrow and worry.
The stream of water is an analogy: danger is like a powerful current that will drown people. The three realms and twenty-five planes of existence are the current.
Water flow has four types: 1). The flood of desire: Thoughts of desire are harmful, like a stream of water.
2). The Flood of Views: This refers to the delusions of view in the three realms, namely the five views (the view of a self, the extreme view, the view of clinging to views, the view of clinging to precepts, and wrong view), as well as the notion of a self and attachment to self. It is like a current of water that causes sentient beings to drift in the sea of desire, unable to escape.
3). The Flood of Becoming: Sentient beings ceaselessly circulate in the ocean of desire and death within the three realms. Karmic results arise and then cease, endlessly and without rest, like flowing water.
4). The current of ignorance: Ignorance is the root of delusion. For example, when the true Dharma is spoken, they do not want to listen, but when false Dharma is spoken, they greatly enjoy listening; this is the current of ignorance. Drifting aimlessly in the sea of desire, they cannot reach the other shore. If there were no wrong knowledge and wrong views, there would be no afflictions of ignorance, no thoughts of desire, and no attachments; one would attain the city of worry-free liberation.
Where great waters obstruct the roads,
Build bridges, ferries, and boats;
Censure the conditioned, praise stillness
Thus is this radiance attained.
Commentary: When a Bodhisattva practices the Bodhisattva path, their aim everywhere is to benefit sentient beings. Wherever sentient beings must cross, whether a great river or a small one, the Bodhisattva builds bridges and provides boats for them. To criticize the conditioned is to say that conditioned phenomena cannot end birth and death or enable one to escape the three realms. To praise stillness (meditative concentration) is to say that only the unconditioned Dharma can bring liberation and enable one to accomplish the work of the path. Because they have practiced the Bodhisattva path life after life, kalpa after kalpa, they have attained this luminous accomplishment.
Again, it emits a radiance called “Desire-Cessation.”
This light can awaken all beings.
It causes them to renounce the five desires.
They single-mindedly contemplate the wondrous flavor of the Dharma of liberation.
Commentary: The light that is released again is called the Samadhi of Extinguishing Desire. That light can eliminate all craving and desire. When sentient beings cling to things, that is craving and desire. Because men lust after women and women love men, they cannot end birth and death. That light can awaken sentient beings to the fact that desire is the root of birth and death. It can also lead sentient beings to renounce the five desires for wealth, sex, fame, food, and sleep; it can also be said to help them depart from the five objects of sense: forms, sounds, scents, tastes, and tangible things. These five kinds of desire dominate and delude sentient beings. If they renounce the five desires, there will be nothing to cling to. By focusing their thoughts on the Dharma-gate of liberation, they will attain the wondrous taste of the Dharma. This state is inconceivable: it enables one to leave suffering and attain joy, and to put an end to birth and death.
If one can renounce the five desires,
And single-mindedly contemplate the taste of the wondrous Dharma of liberation,
Then one can use the Buddha’s ambrosial rain
To universally extinguish all the world’s thirst and craving.
Commentary: If one can relinquish the five desires and single-mindedly practice the method of meditation, one will attain the wondrous taste of the Dharma of liberation and be able to use the Buddha’s nectar-like rain of Dharma to extinguish all worldly craving. This craving is like hunger and thirst, truly making it impossible to endure. Yet, once nourished by the Buddha’s nectar-like rain of Dharma, one will gradually eliminate the afflictions of craving, escape the ocean of desire, and reach a state of coolness.
Generously gave ponds, wells, and flowing springs
Single-mindedly sought the unsurpassed path of Bodhi
Renounced the five desires and praised meditative concentration
Therefore, this radiance was attained
Commentary: The Bodhisattva practices all kinds of giving, showing kindness to everyone and benefiting all. He may dig ponds and wells to provide drinking water, so that travelers can quench their thirst. Or he may dig springs, enabling people to wash away the dust and grime from their bodies and minds, and thus purify body and mind. Why do this? To benefit sentient beings, to cultivate merit for himself, and also to seek the unsurpassed Way of bodhi.
One may criticize the five desires, because they are very harmful to those who cultivate the Way and therefore must be abandoned. Or one may praise the wondrous Dharma of meditation, because meditation is the quickest shortcut to awakening. Therefore, one must diligently practice meditation; not a second or minute should be wasted. By practicing giving and relinquishing the five desires, one accomplishes this light that extinguishes craving.
Again, he emits a ray of light named Joy.
This light can awaken all beings,
Causing them to admire and aspire to the Buddha’s enlightenment,
And to arouse their minds and vow to realize the way without a teacher.
Commentary: Once again, a great light called the Joyful Samadhi shines forth. Whatever kind of sentient being is touched by this light immediately gives rise to joy. This light can cause all sentient beings to awaken and bring forth the mind of bodhi, and it can inspire sentient beings to admire the Buddha’s enlightenment. The word “love” here means admiration; it is not the “love” mentioned earlier, which refers to craving for the five desires of wealth, sex, fame, food, and sleep. Here, it means love for the Three Jewels: the Buddha, the Dharma, and the Sangha. Love for the five desires is defiled attachment; love for the Three Jewels is pure love.
One must establish one’s resolve and aspire to realize the Way without a teacher—that is, to understand it on one’s own, without needing a teacher, and to clearly grasp its principles oneself. This Way is cultivated through three qualities: diligence, sincerity, and constancy. One must diligently cultivate precepts, concentration, and wisdom in order to eliminate greed, anger, and ignorance; only then can one attain realization.
Create an image of the Tathagata of Great Compassion
Adorned with all the marks, seated upon a lotus throne
Ever praising all supreme virtues
Therefore this radiance came to be.
Commentary: Whoever wishes to attain splendid and dignified physical features should make offerings to the Buddha with incense and flowers, or repair or build temples and create Buddha images. Adorning the image of the Buddha is adorning oneself, so one should create an image of the Great Compassionate Tathagata. The image should be adorned with the thirty-two marks and eighty auspicious features, and seated on a lotus throne. One should also constantly praise the Buddhas’ supreme merits. Through these causes and conditions, one attains this joyful radiance.
Again, he emits a radiance called Love and Joy
This light can awaken all beings
Causing their minds to delight in all the Buddhas
And to delight in the Dharma and the Sangha
Commentary: It again radiates a light called Joyful Delight. This light can awaken all sentient beings, causing them to leave delusion and return to awakening, abandon evil and turn toward what is right, and bring forth the aspiration for bodhi. It can also bring peace and joy to sentient beings’ minds, and inspire them to rejoice in the Buddhas of the ten directions, the revered Dharma of the ten directions, and the noble Sangha of the ten directions. With their minds filled with joy and peace, they then take refuge in the Three Jewels, revere the Three Jewels, draw near to the Three Jewels, and make offerings to the Three Jewels. These are the things that Buddhists must fulfill.
If one constantly delights in the Buddhas,
And delights in the Dharma and the Sangha,
Then, in the assembly of the Tathagata,
One will soon attain unsurpassed profound Dharma-forbearance.
Commentary: If the mind always delights in the Buddhas and the Dharma they teach, and praises the worthy and noble Sangha of the Buddhadharma, then one will be qualified to attend all the Tathagata’s Dharma assemblies, see the Buddha, and hear the Dharma. Or one may draw near to virtuous teachers and good friends. In this way, one will immediately attain profound, unsurpassed Dharma patience. If one can patiently accept all dharmas and practice in accordance with the Dharma, then the path to Buddhahood is not far away.
Enlighten sentient beings without limit / Enlighten countless sentient beings
Universally lead them to be mindful of the treasures of Buddha, Dharma, and Sangha / Lead them all to be mindful of the treasures of Buddha, Dharma, and Sangha
And show them the meritorious practice of arousing the aspiration / And teach them to arouse the aspiration and cultivate merit
Therefore this radiance is attained / Therefore this radiance is attained.
Commentary: Bodhisattvas, in order to help sentient beings awaken early from the dream of delusion, enlighten countless sentient beings. Helping sentient beings clearly understand the Dharma-door of recollecting the Buddha, the Dharma, and the Sangha is awakening. Bodhisattvas also show sentient beings how to bring forth the Bodhi mind, how to cultivate the Way, how to do good deeds, and how to perform meritorious deeds, explaining everything very clearly. If one cultivates and practices according to the Dharma, one will end birth and death and attain this radiance.
Again, he radiated a light called Accumulation of Merit;
This light can awaken all beings;
It leads them to practice all kinds of immeasurable giving,
By this, they aspire to the unsurpassed path;
Commentary: A great light called “Accumulation of Blessings” is emitted once again. That light gathers together all blessings. Where do blessings come from? They come from giving. Through giving, one gains merit and receives blessings in return. That light awakens all sentient beings, causing them to cultivate all kinds of immeasurable practices of giving and to dedicate the merit of their giving toward the unsurpassed Way—that is, toward becoming a Buddha.
He established a great assembly of boundless generosity;
All who came to ask were fully satisfied,
Their hearts left wanting for nothing.
Thus he attained this light.
Commentary: Establishing a Dharma assembly of great giving. It is unlimited: whatever is needed is given, without measure; however much one wants, that much is received. Every request is granted, satisfying everyone and leaving no one feeling deprived. Through these causes and conditions, the luminous accumulation of blessings is brought to perfection.
Again emitted a ray of light named Complete Wisdom,
This light can awaken all beings,
Causing them, within one Dharma and one thought,
To understand all immeasurable Dharma-gates
Commentary: Again, he emits a great light called “Complete Wisdom,” meaning a light fully endowed with all wisdom. This light can cause sentient beings who are not yet enlightened to become enlightened. It enables all sentient beings, by understanding one Dharma, to understand all Dharmas. In a single thought, they know the principle: “One becomes countless; countless become one.” By understanding one Dharma-door, one can understand countless Dharma-doors, thus reaching the state: “Once one is thoroughly versed in one, one is thoroughly versed in all.”
For all sentient beings, [one] discerns the Dharma
And thereby fully comprehends the true meaning
Skillfully expounds the meaning of the Dharma without deficiency
Therefore, this radiance is attained.
Commentary: For the sake of all sentient beings, the Bodhisattva explains the principles of the true nature of all dharmas, enabling them to clearly understand the true meaning of the Buddha Dharma. Using all kinds of skillful means, the Bodhisattva skillfully expounds the meaning of the wondrous Dharma without omission or abridgment. By using methods that proceed from the profound to the simple to clarify the meaning of the scriptures, the Bodhisattva thereby obtains this light of complete wisdom.
Again, he emits a bright light called the Wisdom Lamp;
This light can awaken all beings;
It causes them to know that the nature of sentient beings is empty and still;
All dharmas have no existence.
Commentary: Again, a great light called the Lamp of Wisdom shines forth. This light can awaken ignorant sentient beings, causing all sentient beings to know that their nature is inherently neither arising nor ceasing, and that they inherently possess in full the wisdom and virtuous qualities of the Tathagata. All dharmas are inherently quiescent. Therefore:
“All phenomena arise through conditions;
all phenomena cease through conditions.”
All dharmas have no true substance; they are empty and exist nowhere.
Expounding that all dharmas are empty and ownerless
Like illusions, like mirages, like the moon in water
Even like dreams and reflected images
Thus this radiance is attained.
Commentary: The Bodhisattva expounds impermanence, suffering, emptiness, and no-self, teaching that all dharmas are quiescent and have no real entity that acts as a master. All dharmas are methods; they are also skillful means. Because sentient beings cling to things, various skillful means and Dharma-gates are expounded to break all their attachments. Conditioned dharmas are illusory and unreal, like a mirage over the earth in spring, like the moon in water, and like an image in a mirror; none has any real substance. They are also like images in a dream, illusory and unreal. The Bodhisattva earnestly exhorts and teaches sentient beings not to cling to conditioned dharmas. Through these causes and conditions, one attains the luminous lamp of wisdom.
Again, he emitted a light called Dharma Sovereignty
This light can awaken all beings
Causing them to attain inexhaustible dhāraṇī
All uphold the Dharma of all the Buddhas
Commentary: Once again, a light named Dharma Sovereignty is emitted. With respect to all dharmas, one attains sovereignty, perfect interfusion, and unobstructedness. This light can awaken all beings who are not free and cause them to attain freedom and obtain inexhaustible dhāraṇīs. Dhāraṇī is translated as “comprehensive retention,” meaning “to retain all dharmas and uphold immeasurable meanings.” It also means to retain the purity of the three karmas of body, speech, and mind, and thereby fully cultivate and uphold all the Buddha’s teachings
Those who reverently make offerings to those who uphold the Dharma,
who provide for and protect all sages and noble ones,
who bestow all kinds of Dharma gifts upon sentient beings
thereby attain this radiance.
Commentary: Those who reverently uphold and practice the Buddhadharma, and those who make offerings, uphold and practice the Buddhadharma. They resolve to help the Dharma assembly with its work—that is, to provide support—and also resolve to protect the noble and wise Sangha. They offer sentient beings all kinds of Dharma teachings, enabling them to understand the principles of the Dharma, abandon evil and turn toward good, and give rise to the aspiration for bodhi. Through these causes and conditions, they attain this freedom in the light of the Dharma.
Again emits a light called “Able to Give,”
That light awakens stingy sentient beings,
Causing them to know that wealth and treasures are impermanent,
Always delights in giving generously, with a mind free of attachment.
Commentary: Once again, a great light called “the ability to give” is emitted—that is, the light of generosity. It can inspire greedy sentient beings to arouse the intention to give and awaken them to the fact that all wealth and treasures are not things that last forever without decay. Therefore, they delight in giving to all sentient beings. However, true giving is free from attachment to the three: the giver, the gift, and the recipient. Hence the saying, “Doing good is the greatest joy”; this bliss is unequaled.
The miserly mind is hard to tame, yet can be tamed;
Understand wealth as a dream, like floating clouds;
Increase the pure mind of giving;
Thus this radiance is attained;
Commentary: Sentient beings’ greedy minds are not easily subdued. However, when illuminated by the light of letting go, they will transform into minds of generosity. Understand clearly that material possessions are like dreams, like drifting clouds. Confucius once said:
“Riches and honor are like floating clouds to me.” That is to say, wealth and honor are like clouds drifting across the sky: they are not eternal and will eventually vanish. Later generations, influenced by this idea, developed a mindset of not striving too hard for them. Hence:
“Riches and honor are like flowers in water;
Fame and achievement are like dew on roof tiles.” In everything, one should know contentment. The Confucian scholar’s thought is:
“Knowing contentment in all things, the heart is always joyful.
When one seeks nothing, one’s character is naturally lofty.” Confucius went on to say: “If wealth and rank could be attained by seeking them, then even holding the whip as a driver is something I would do. If they cannot be sought, then I will follow what I enjoy.” This means that if wealth and rank could be attained, then even though driving a carriage is a lowly occupation, I would be willing to do it. But if wealth and rank cannot be sought at all, then I will do what brings me joy. For example, if I enjoy playing the lute, I play it; if I enjoy playing chess, I play; if I enjoy calligraphy, I write; if I enjoy painting, I paint. Confucian thought has some similarities to Buddhism, but Buddhism advocates compassion and giving without a mind of greed. It advocates helping sentient beings and taking pity on them. However, Confucianism is a worldly teaching, seeking to become a complete person. Buddhism is a transcendent teaching, seeking to become an enlightened one—that is, seeking to possess great wisdom.
That light of giving can cause sentient beings’ generosity to grow, enabling them to attain pure, undefiled minds. While on the causal ground, the Bodhisattva practiced various methods of giving and, in turn, taught and guided sentient beings to practice them. Through this cause and condition, the Bodhisattva attained the light of giving.
Again, he emits a ray of light called “Heat-Removing”
This light can awaken those who violate the precepts
It universally causes them to receive and uphold the pure precepts
They arouse the aspiration and vow to realize the path without a teacher
Commentary: Once again, it emits a great light called “Dispelling Heat,” which is also the upholding of precepts. This light shines everywhere upon sentient beings and can dispel the suffering of feverish illness and afflictions. It also causes sentient beings who have broken the precepts to awaken and resolve to uphold them. All sentient beings who fail to observe the precepts do so because their ignorance and delusion are so profound and their confusion so deep; consequently, they are subject to all kinds of defilement and impurity. For laypeople, upholding the five precepts means not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol.
That light can enable those who have violated the precepts to restore their pure precept substance, uphold the precepts, and bring forth the aspiration to realize the Way of No Teacher, which is also the Buddha Way. You must not interpret the words to mean that the Way of No Teacher means one can accomplish the Way without a teacher’s instruction. Such an interpretation is wrong understanding and wrong views—completely mistaken, a hundred and eight thousand miles off. Those who cultivate the Way must bow to a teacher in order to learn the true Dharma, which is also right understanding and right views. Without a good and wise advisor to teach you, you will practice blindly and waste your efforts. In the end, you will still fall into the hells, yet you will not even know it. Therefore, you must bow to a good and wise advisor as your teacher in order to accomplish the Buddha Way.
Encourage sentient beings to receive and uphold the precepts,
The path of the ten wholesome karmas is entirely pure,
Furthermore, cause them to arouse the mind directed toward Bodhi,
Thus this radiance is attained,
Commentary: The Bodhisattva exhorts and guides sentient beings to receive and uphold the pure precepts, thereby completely purifying the ten wholesome deeds of the three karmic actions of body, speech, and mind. The Bodhisattva also causes beings who uphold the precepts to arouse the mind of dedication, turning the lesser toward the greater, phenomena toward principle, and causes toward results. They also arouse bodhicitta, seeking the Buddha Way above and liberating sentient beings below. Because they cultivate all kinds of practices, they attain this light that dispels heat.
Again he emits a light called “Adornment of Forbearance.”
That light awakens those consumed by anger.
It causes them to dispel anger and abandon pride.
They always delight in the gentle, harmonious Dharma of forbearance.
Commentary: Once again, great light shines forth, called the Adornment of Forbearance—that is, patience. Using patience to adorn the pure Dharma body, this light can awaken all sentient beings with angry minds, that is, sentient beings burdened by very deep ignorance. Ignorance is the root of creating karma; therefore, “The fire of ignorance and the fierce tiger spirit are the roots of karmic offenses from past lives.” A tiger is already formidable; if it becomes a spirit, it is even more formidable! When people lose their temper, they fear nothing—not even tigers. Losing one’s temper gives rise to afflictions, so the most important thing for us cultivators of the Way is not to lose our temper. The ancients said: “A thousand days of gathering firewood, one small spark burns it all.” After a thousand days of hard work gathering firewood, a tiny spark can burn it all to ashes. This also means that no matter how many years one spends in spiritual practice, a single bout of anger can burn away all the merit one has accumulated. Therefore: “A small spark
burns down the entire forest of merit.” Why do we get angry? Because of ignorance. How can ignorance be overcome? We must practice the Dharma of forbearance. If someone comes to scold you, strike you, slander you, or insult you, do not let it disturb your mind. Instead, think of it as karmic retribution. At that moment, turn your light inward and reflect, seeking the answer within yourself. In this way, the fire of ignorance will gradually be subdued and diminish, until no fire remains among the ashes. Then great matters will become small, and small matters will disappear altogether.
This radiance often leads sentient beings with minds full of anger to cultivate the Dharma practice of the Perfection of Patience, dispel their anger, and free themselves from arrogance. If they can remain peaceful and happy and practice patience, their disposition will become gentle. Look, everyone! Teeth are hard, while the tongue is soft. When people grow old, all their teeth fall out, but the tongue remains. This is the principle of softness overcoming hardness; therefore, patience is the foremost Dharma practice.
Sentient beings are violent and wicked, difficult to endure.
For the sake of Bodhi, the mind remains unmoved.
Always delight in proclaiming the virtues of patience.
Therefore, this radiance was attained.
Commentary: When encountering a violent evildoer who pays no heed to reason, it is very difficult to endure, but one must still endure it. Therefore:
“To endure what is difficult to endure—that is true forbearance.” That is, forbearance is noble, and harmony is precious. Why must we practice forbearance? Because we wish to realize bodhi, the mind must not move. Not moving is forbearance; forbearance is samadhi. Meditative concentration means cultivating the body so it does not move and the mind so it does not move. Only then can one attain the state of being unmoved in suchness, clearly aware and perpetually luminous.
We must always praise the merit of patience. What is merit? It is when others cannot endure, but you can; when others cannot bear it, but you can; when others cannot practice, but you can; when others cannot do it, but you can. That is merit.
Some people say, “Gold Mountain Monastery is too austere! We eat only one meal a day. We’re hungry in the morning and hungry again at night—it’s truly unbearable. And during a Chan meditation session, we sit through an incense stick at three in the morning and don’t rest until midnight. It’s truly impossible to endure.”
That shows they cannot endure it. If you can endure it, you will attain the radiance of patience.
Again he emitted a light called Valiant,
That light awakened the lazy and indolent,
It caused them always to abide among the Three Jewels,
Reverently honoring and making offerings without weariness,
Commentary: Again, he emits a great light called Courageous, which is also diligence. This light can awaken lazy sentient beings and inspire them to give rise to courageous diligence and diligently cultivate the Buddha’s path. They constantly give rise to reverence for and the wish to make offerings to the Three Jewels, never becoming weary or bored.
Those who study the Buddhadharma must become more and more diligent. They must not be lazy, lax, or heedless. They must always observe the rules and remain diligent throughout the six periods of day and night. Why do we have to suffer in this life? Because we did not practice in a previous life. If we fail to practice in this life, then the next life will be even more painful. This is the most fundamental principle of Buddhism. I hope everyone will take note! Practice diligently, without delay!
If they always abide among the Three Jewels,
Reverently making offerings without weariness,
They will then transcend the realm of the four Māras
And swiftly attain unsurpassed Buddha-Bodhi.
Commentary: If one habitually develops reverence for and makes offerings to the Three Jewels, without thoughts or actions of weariness, one will escape the demons of the five aggregates, afflictions, death, and the heavenly demon, as well as the four realms of demonic hindrance, and will soon attain the unsurpassed Buddhahood of bodhi.
A cultivator of the Way must have a compassionate heart and the understanding that self and others are one. In short, this means “great kindness without conditions, great compassion born of oneness.” When others are good, I am good; when others are bad, I am bad. I hope everyone will benefit and everyone will become a Buddha. That everyone is better and more capable than I am—this is the original aspiration of a cultivator of the Way. If you have no jealousy or obstructive thoughts, you will soon accomplish the work of the Way. If you have even the slightest jealousy or obstructive thought, you will be a hundred and eight thousand miles from the path to Buddhahood. Thus, “A small error at the start leads a thousand miles astray.”
Encourage and guide sentient beings, urging them to strive diligently
Always diligently make offerings to the Three Jewels
When the Dharma is about to perish, devotedly protect and uphold it
Thus this radiance was attained
Commentary: “Admonish” means to teach and encourage sentient beings when they become weary, to spur them to diligence, and to keep them alert. For example, during a Chan retreat, if someone falls asleep or violates the rules, they must be struck with the incense board. The person who is struck not only feels no resentment, but instead becomes even more diligent in cultivation. That is what it means to keep someone alert. Therefore, the two characters “keep alert” are written on the incense board. Striking you is a way of keeping you alert and teaching you to observe the rules. Anyone who enters the place of practice must observe the rules.
One should also regularly make offerings to the Triple Gem and vow that, in the Dharma-ending Age, one will wholeheartedly protect and uphold the Triple Gem, ensuring that the Dharma does not perish. Now that Buddhism has reached the West, how can we keep it from disappearing? Everyone must therefore strive to protect the Buddhadharma. Through these causes and conditions, one can accomplish radiant valor.
Again he emits a radiance called Stillness
This light can awaken those with disordered minds
Causing them to depart far from greed, anger, and delusion
Their minds unmoving, they abide in right concentration
Commentary: Once again, great light is emitted, called quiescence, which is also meditation. Meditation counteracts the fault of scatteredness. This light can enable sentient beings whose minds are scattered and whose emotions are deluded to awaken and leave behind the three poisons of greed, anger, and ignorance. That is, it can enable sentient beings who have desires, ignorance, and anger to encounter enticing circumstances without being moved by them. This is attaining the power of right concentration; it is also being able to transform circumstances.
Abandoning all evil spiritual friends,
Meaningless discourse and defiled conduct
Praising meditation in the forest hermitage
Therefore, this radiance is attained.
Commentary: With right concentration, one can recognize a virtuous spiritual friend. What is a virtuous spiritual friend? One who has no mind of attachment, no greed, no selfishness, no self-interest, no jealousy, no obstructiveness, and no arrogance or conceit. In all things, they think of others; they seek good not only for themselves but also for the whole world, enabling all sentient beings to clearly understand the true meaning of the Buddhadharma and to possess right knowledge and right views.
With the power of concentration, one can leave behind unwholesome spiritual friends. What are unwholesome spiritual friends? They are people who are selfish and self-serving, jealous and obstructive, arrogant and conceited. They think only of themselves and never of others; they compete when there is something to gain and yield when there is nothing to gain. They have no moral principles and no compassion. Their understanding is entirely based on wrong knowledge and wrong views, leading people to develop defiled thoughts and causing the mind to become impure.
A good spiritual mentor does not speak meaningless Dharma, discuss defiled practices, or, much less, talk about any heterodox teachings; he only praises meditation as the wondrous Dharma-gate to awakening. An aranya is a quiet place for practice. For this reason, one attains quiescent radiance.
Again he emits a light called Wisdom Adornment;
This light awakens the ignorant and deluded;
It enables them to realize the truth and understand dependent origination;
All faculties and wisdom are fully understood;
Commentary: Once again, it radiates a great light called “Wisdom Adornment”—that is, wisdom itself, used to adorn. This light can awaken all ignorant beings, enabling them to realize the truth of the Four Noble Truths. It also enables them to understand the principle of dependent arising, and allows the wisdom of the six sense faculties to function fully and without obstruction. This is the state in which the six sense faculties function interchangeably.
If one can realize the truths and understand dependent arising,
All faculties and wisdom will fully comprehend,
One will then attain the Dharma Samadhi of the Sun Lamp,
And the radiance of wisdom will culminate in Buddhahood
Commentary: If one realizes the Dharma of the Four Noble Truths and clearly understands the Dharma of the Twelve Links of Dependent Origination, the wisdom of the six sense faculties will penetrate without obstruction. One will then attain the Samadhi of the Sun Lamp, which illuminates all sentient beings. With the radiance of wisdom, one will soon attain Buddhahood.
The wealth of the kingdom and one’s own body can all be relinquished;
For the sake of Bodhi, one seeks the true Dharma;
Having heard it, one diligently expounds it for others;
Thus is this radiance attained.
Commentary: Before attaining Buddhahood, one must practice the Bodhisattva path, giving all one’s wealth, kingdom, home, body, mind, nature, and life to sentient beings. Why? In order to seek bodhi and the true Dharma, one must earnestly exhort and teach sentient beings about the Dharma of the Four Noble Truths, the Dharma of the Twelve Links of Dependent Origination, and the Dharma of the Six Perfections and Ten Thousand Practices that one has heard. Through these causes and conditions, one attains the adornment of luminous wisdom. Above, the great light of the Six Perfections is emitted.
Again, he emits a radiance called Buddha Wisdom;
This light awakens all sentient beings,
Causing them to see immeasurable, boundless Buddhas,
Each seated upon a precious lotus.
Commentary: Once again, [he] emits great light called Buddha wisdom, that is, the wisdom of the Buddha. That light can enlighten all sentient beings, enabling them to see immeasurable, boundless Buddhas. All the Buddhas are seated in the full-lotus posture on great jeweled lotus flowers.
Praise the Buddha’s majestic virtue and liberation
Speak of the Buddha’s immeasurable freedom
Reveal the Buddha’s power and supernatural abilities
Thus this radiance is attained
Commentary: It again praises the Buddhas’ awe-inspiring virtue and wondrous path of liberation, and broadly expounds the Buddhas’自在 spiritual powers and unsurpassed path of liberation, all of which are immeasurable and boundless. Within the radiance, it further reveals various skillful means and wondrous manifestations of spiritual powers. Through these causes and conditions, the luminous wisdom of the Buddha is attained.
Again, he emits a radiance called Fearlessness.
This radiance shines upon and touches those who are terrified.
The various deadly poisons held by nonhuman beings
It causes them all to be quickly eliminated.
Commentary: Once again, he emits great light called Fearlessness. This light can shine upon sentient beings who are afraid, freeing them from all poisonous harm. It can also cause evil people to lose any inclination to harm others; the use of weapons to kill people or poison to harm them is all quickly eradicated.
Able to bestow fearlessness upon sentient beings
When encountering those who cause distress or harm, exhort them all to desist
Rescue and aid those in peril, the lonely and destitute
By this, this radiance is attained
Commentary: One should often encourage sentient beings to widely practice the gift of fearlessness. When encountering people who wish to harass sentient beings, out of compassion for those beings, advise them to stop such conduct. One should help those who are isolated, in danger, suffering, and impoverished. Through these causes and conditions, one attains the light of fearlessness.
Again, he emits a light called Peace and Well-Being;
This light shines upon those afflicted by illness,
Removing all suffering and pain,
So that all attain the bliss of right concentration and samādhi.
Commentary: Again, a great light named Peace and Stability is emitted. This light can shine upon and dispel all the illnesses of sentient beings, causing them to eliminate all suffering and pain and attain peace and joy, right concentration, and right reception.
Giving excellent medicines to cure the many afflictions,
Anointing the body with wondrous, life-prolonging perfumes,
Providing ghee, oil, milk, and honey for food and drink
Through these, this radiance was attained.
Commentary: If one is able to give generously all kinds of fine medicines to cure all kinds of illnesses, prescribing medicine according to the illness and relieving suffering, this is a wondrous treasure that can bring long life. Or one may apply incense to the body, use ghee to light lamps, or offer milk and honey as food and drink. Only then can one attain radiance and peace.
The illnesses of sentient beings—that is, greed, anger, ignorance, arrogance, and doubt—are five kinds of feverish, poisonous illness. To counteract them, one uses the Dharma medicines of the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Perfections; when the medicine is administered, the illness is sure to be cured. Hence, “prescribe medicine according to the illness.” For example, a heat illness requires medicine with cooling properties, while a cold illness requires medicine with warming properties.
Again, he emits a ray of light called “Seeing the Buddha.”
This light awakens those who are near death,
Causing them to remember and contemplate the Tathāgata;
At life’s end, they are born in his Pure Land.
Commentary: He again emits a great light called “Seeing the Buddha.” In that light, one can see all the Buddhas of the ten directions. This light can awaken sentient beings who are about to die, causing them to remember and be mindful of Amitābha Buddha at any time, so that they recite the Buddha’s name. As long as they are single-minded and undistracted, reciting the Buddha’s name ten times, they can be reborn in the Western Land of Ultimate Bliss.
Seeing a friend at the point of death, urge them to recite the Buddha’s name;
Again, show the revered image, letting them behold it with reverence;
Lead them to take deep refuge in the Buddha;
Therefore, this light is attained.
Commentary: If you see someone at the time of death, advise them to recite the Buddha’s name so they can be reborn in a pure land. Why should we recite the Buddha’s name now? It is to train ourselves so that, at the time of death, we will still remember to recite the Buddha’s name and thus be able to be reborn in the Land of Ultimate Bliss or the Eastern World.
Someone said: “So, normally, we don’t need to recite the Buddha’s name; couldn’t we just wait until the moment of death to recite it?” “No, that won’t do, because ‘not offering incense in ordinary times, then clinging to the Buddha’s feet when you are dying’ is already too late. At the final moment, people often become confused, anxious, and afraid, or remain attached to their children, and so they forget to recite the Buddha’s name. Therefore, recite the Buddha’s name often in your daily life, so that your mind becomes pure, afflictions are swept away, and you let go of everything without clinging to anything. Then, when the time of death comes, your mind will be pure and free of afflictions, and you will wholeheartedly seek rebirth in the Western Pure Land. The Three Sages of the West will surely come to receive you, carrying a golden lotus throne.” When a person is near death, their mind is unsettled and they may be unable to recite the Buddha’s name. One may invite monks to assist with the recitation, or invite virtuous spiritual friends, or friends to do so. This will cause the dying person to give rise to the mind of bodhi; in a single thought, they will attain immeasurable benefits and inconceivable merit.
Or place sacred images in the patient’s room—the Buddha Amitābha, Bodhisattva Avalokiteśvara, and Bodhisattva Mahāsthāmaprāpta—so that the dying person may behold them with reverence. At death, they too will be born in the Western Pure Land. Bring the patient before the Buddha to take refuge in him, bow and pay homage reverently, and practice in this way; then they will attain radiant light and see the Buddha.
Again, he emits a ray of light called Delight in the Dharma.
This light can awaken all beings,
causing them always to rejoice in the true Dharma,
to listen, expound, and transcribe it.
Commentary: He again emits a great light called Joy in the Dharma. That light can awaken all sentient beings, causing those who hear the true Dharma to constantly give rise to joy, attain the state of taking the joy of meditation as food, and be filled with the bliss of the Dharma. That light also causes sentient beings to rejoice in the Buddha-Dharma. Wherever someone is expounding sutras and teaching the Dharma, they all go and attend. You should know that the benefits of listening to sutras are wondrous and indescribable. After listening, one should expound them or transcribe them.
When the Dharma is nearing its end, one can expound it,
Bringing fulfillment to those who seek the Dharma.
Diligently practicing the Dharma one loves and delights in—
Thus is this radiance attained.
Commentary: In the age of the Dharma’s decline, one should expound the true Dharma one has heard for sentient beings to hear, or transcribe it for them to read, enabling them to see and hear it and thereby obtain the Dharma’s fulfillment of their aspirations. When one develops a liking for the Dharma, one will practice diligently. Practice must be carried through from beginning to end; one cannot be “enthusiastic for one day and cold for ten.” Practicing in this way brings no benefit. Through listening to the Dharma, expounding it, practicing it, transcribing it, printing and distributing it, and so on, one can attain the radiance and joy of the Dharma.
Again he emits a ray of light named Wondrous Sound,
That light awakens all Bodhisattvas,
It can make every sound in the three realms
That are heard be the voice of the Tathagata.
Commentary: He again radiates a great light called Wondrous Sound. All the sounds of the world become wondrous sounds. During the Song dynasty, Su Dongpo once said:
“The sound of the stream is the Buddha’s eloquent tongue;
The mountain’s hues are none other than his pure body.” The sound of flowing water from the stream is all expounding wondrous sounds; all the colors of the green mountains are pure, wondrous bodies. This radiance can bring all Bodhisattvas to awakening. When Bodhisattvas who have newly aroused the aspiration for enlightenment see this radiance, they will attain unobstructed wisdom and eloquence. This radiance also causes all the sounds of the three realms to be heard by sentient beings as the Tathagata’s wondrous sounds.
By means of great sounds praising the Buddha,
And by offering bells and various musical instruments,
Universally causing the world to hear the Buddha’s voice,
Therefore this radiance was attained.
Commentary: When the Bodhisattva practiced the six pāramitās and myriad practices at the causal stage, he often used a loud voice to praise the virtues of all the Buddhas of the ten directions and the three periods of time. He also gave precious bells, jeweled bells, and all kinds of musical instruments, enabling all sentient beings throughout the world to hear the Buddha’s wondrous sound. Through practicing various methods at the causal stage, he attained this light of wondrous sound.
Again, it emits a ray of light called “Giving Nectar.”
This light awakens all beings.
It causes them to abandon all heedless conduct.
They fully cultivate all virtues.
Commentary: Again, he emits a great light called “Bestowing the Nectar.” This light can awaken all sentient beings, dispel hunger, thirst, and afflictions, and enable them to abandon all heedless conduct (that is, failing to observe the rules) and practice in accordance with the teachings. To be free from heedlessness is to be diligent. Through diligence, one fully cultivates all virtues. Those who practice the Way must not let greed, anger, and ignorance lead them into deluded actions; they must diligently and courageously press forward.
Teaching that conditioned phenomena are not secure
Countless sufferings and afflictions fill everything
Ever delighting in praising the bliss of cessation
Thus this radiance is attained
Commentary: For the sake of sentient beings, he expounds conditioned phenomena, saying that they are not a secure refuge. Why? Because these phenomena are illusory and unreal. Fame, rank, wealth, and nobility are all temporary—like flowers in a mirror or the moon reflected in water, illusory and not real. Do not let the illusion of fame, rank, wealth, and nobility sway you. Recognize that everything is impermanent, suffering, empty, and without a self.
All conditioned phenomena are filled with immeasurable suffering and affliction. Whether on a grand scale, like a nation, or a small one, like a family, there is suffering and affliction. Everyone has their own suffering: officials have the suffering of being officials, merchants have the suffering of doing business, and students have the suffering of studying. In short, no one is without suffering and affliction; immeasurable suffering and affliction fill everything.
One should always rejoice and gladly praise the peaceful Dharma as blissful. This is the joy of meditation—a joy that cannot be found in the human world, nor described in any way. By praising and extolling the bliss of peace and stillness, one attains the radiance that bestows ambrosial nectar.
Again he emits a light named Supreme
This light awakens all beings
Causing them all to hear throughout the Buddha’s presence,
The superior Dharma of precepts, concentration, and wisdom.
Commentary: Again, he emits a great light called Supreme Victory. That light can awaken all sentient beings, causing those with greedy minds to give rise to generosity, those with angry minds to give rise to compassion, and those with deluded minds to give rise to wisdom. That light can transform the thoughts of sentient beings, so that the greedy are no longer greedy, the angry are no longer angry, and the deluded are no longer deluded. They all abandon delusion and return to awakening, and turn away from evil to do good. It has this kind of power. It causes all sentient beings to bring forth the aspiration for bodhi, to hear all the teachings in the Buddha’s place of enlightenment, and to cultivate precepts, concentration, and wisdom—the three trainings free from outflows. This is an uplifting teaching that can increase wholesome roots.
Always delight in praising all Buddhas
Excellent precepts, excellent concentration, and supreme wisdom
Thus, seeking the unsurpassed path
Therefore, this radiant light was attained
Commentary: You should always delight in praising and extolling the superior threefold training free from outflows practiced by all Buddhas of the ten directions and the three periods of time.
What are precepts? They mean preventing evil and guarding against wrongdoing: doing no evil and diligently doing all good.
What is concentration? It means that the mind does not move. Thusness remains unmoving, lucid and clear; the mind is not disturbed by external objects, and one recognizes one’s inherent nature.
What is wisdom? It is Prajñā wisdom. It distinguishes good from evil and discerns right from wrong. It is not deluded or confused by upside-down views, nor swayed by states and circumstances. In short, one does nothing foolish and does only what is clear and wise. This is the way to seek the unsurpassed Way. Through these causes and conditions, one attains the most supreme radiance.
Again, a ray of light is emitted, named Precious Adornment;
This light can awaken all beings;
It enables them to obtain an inexhaustible treasure store;
With this, they make offerings to all the Tathāgatas;
Commentary: Again, it emits a great light called Jeweled Adornment. That light can enlighten all sentient beings, enabling them to attain an inexhaustible treasury of jewels, which they then use to make offerings to the Tathāgatas. Hence the verse says: “What is the cause of wealth and honor in this life? In a previous life, one used money to make a golden Buddha.” What is the cause of poverty in this life?
In a previous life, one was unwilling to help the poor.
What is the cause of being beautiful in this life?
In a previous life, one bought incense and lamps to offer to the Buddha.
Why is one ugly in this life?
In a previous life, one’s body was unclean before the Buddha.
What is the cause of foolishness in this life?
In a previous life, one was deceitful toward good people.
What is the cause of wisdom in this life? In a previous life, one sponsored the printing and distribution of Buddhist sutras.
These are all retributions and karmic responses arising from causes in the past and their consequences.
Now let’s talk about a story of miserliness becoming an ingrained trait:
Long ago, there was a wealthy man who wouldn’t give even a single cent in charity and was extremely stingy toward everyone. He had four sons. Because he loved money, he named his eldest son Gold, his second son Silver, his third son Precious Gem, and his fourth son Karmic Obstacle. The first three sons all graduated from university. The eldest earned a doctorate, the second a master’s degree, and the third a bachelor’s degree. They all married, had children, and achieved brilliant success in their careers. Only the youngest studied no further than elementary school, never married, and had no career. Why? Because his father didn’t like him, so he suffered every kind of disadvantage. Even so, he was very filial and always obeyed his father, while his three older brothers, although well educated, did not obey him.
The old man was elderly and suffered from many illnesses, so he knew that his condition had become critical and there was no hope left. Feeling that going down to the underworld alone would be too lonely, he wanted to take one of his children along for company. So he called his eldest son over to negotiate: “Vàng, my child! We have a very close bond as father and child. Can you come with me?” When the eldest brother heard this, he was startled and said without holding back: — “Father’s death has nothing to do with me! I haven’t finished enjoying wealth and privilege yet. I can’t leave! I’m not going.” The wealthy man was deeply saddened, so he called his second son and said: — Bạc, my child! Your father is about to die. Can you come with me? Unexpectedly, that guy Bạc glared and said: “Father, you’re being so foolish. I’m still so young—how could I go and die with you? I want to live a happy, comfortable life. I’m not going with you.” The wealthy man was sorrowful and deeply distressed, with no other recourse. He also loved his third son dearly, and wanted to see if he could persuade him to go with him. So he called his third son over and said: “My precious gem! You’re the child I love most (the one studying Economics). Could you come with Dad down to the underworld and serve as my refined adviser?” The third son heard this, was terrified out of his wits, and said: – “Dad! That’s impossible! Although I studied economics, I haven’t yet put all my knowledge to use. I want to stay in this world and continue studying so I can earn a doctorate and become one of the world’s great capitalists. I’m sorry, but I can’t go down to the underworld with you now. Please forgive me for being an unfilial child.” The wealthy man was deeply disappointed and saddened. Meanwhile, the fourth child, whom his father had not called for, was determined to follow him: wherever his father went, he would go, and he would do as his father wished. At that moment, the wealthy man joyfully shed tears and said: “My child, Nghiệp Chướng! I’m truly sorry. I didn’t let you go to university, nor did I let you start a family and establish a career. I treated you very unfairly. I hope you’ll forgive your father for being biased.” After saying this, he left empty-handed, with only Nghiệp Chướng following him. Therefore: “Nothing can be taken with you; only your karma follows you.” When a person dies, they cannot take anything with them; only their karmic burdens follow. If they create good karma while alive, they have good karma; if they create evil karma while alive, they have evil karma. Gold, silver, and precious stones do not go with them; only their karmic burdens happily follow them to receive their retribution.
Human life in this world is all like an illusion, unreal and without substance, so do not take anything as real. If you take it as real, you become more confused; if you do not, you become clearer. The clearer you are, the less confused you become, and you will not do deluded, upside-down things.
What do we cultivate as practitioners of the Dao? We cultivate the mind, freeing it from greed, anger, and delusion. Do not be insatiably greedy; do not crave the pleasures of the five desires; do not become angry. One must be patient in all things. If a practitioner cannot be patient and has no practice in patience, then no matter which Dharma method they practice or how far they progress, they will accomplish nothing and will only become increasingly foolish.
With all kinds of supreme, wondrous treasures,
Make offerings to the Buddha and Buddha stupas;
Also give alms to the poor and needy
Thus is this radiance attained.
Commentary: Use all the most precious and wondrous treasures to make offerings to the Buddhas and build stupas for them. Also give all kinds of jewels to the poor, helping all those who suffer poverty so that they may benefit. Through these causes and conditions, one attains radiant jewel adornment.
Again, he emits a radiance called Fragrant Adornment
That light can awaken all beings
It brings joy and contentment to those who smell it
They will surely attain the merit of Buddhahood
Commentary: Again, it emits a great light called Fragrant Adornment. This light can awaken all sentient beings. When they smell its fragrance, joy arises in their minds, and they are certain to attain the Buddha’s virtues.
Humans and devas anoint the ground with wondrous fragrance,
Making offerings to all the Most Victorious Ones.
They also build stupas and Buddha images;
Thus they attain this radiance.
Commentary: Devas and humans use fragrant substances to anoint the ground. Why? To adorn it as an offering to all the Most Victorious Ones—that is, the Buddhas. They also adorn jeweled stupas and Buddha images to make offerings to the Buddha. Because of these causes and conditions, they attain the light of fragrant adornment.
Again, a light called “Varied Adornments” was emitted;
Jeweled banners, pennants, and canopies, countless in number;
Incense was burned, flowers scattered, and various kinds of music played;
The cities and towns, within and without, were all filled to overflowing;
Commentary: Again, a light called “Variegated Adornments” radiates forth. There are jeweled banners, jeweled pennants, and jeweled canopies in immeasurable numbers. Various kinds of fragrant incense are burned, all kinds of jeweled flowers are scattered everywhere, and various kinds of music are played as offerings to the Buddha and to adorn the place where the Buddha is. The cities and towns are all filled with various precious adornments.
Originally, with the sounds of wondrous music;
All kinds of incense, fragrant offerings, banners, canopies, and the like;
With every kind of adornment, they made offerings to the Buddha.
Thus was this radiance attained.
Commentary: Again, one uses all kinds of inconceivably wondrous musical sounds, fragrant incense, precious flowers, jeweled garlands, jeweled canopies, and so forth—all kinds of adornments—to make offerings to the Buddha. Because of these causes and conditions, one attains the accomplishment of radiance adorned in various ways.
Again he emits a radiance called Pure Adornment
He makes the ground level and smooth like the palm of a hand
He adorns Buddha stupas and their sacred sites
Thus this radiance is attained
Commentary: He again emits a great radiance called “Solemn Purity.” Wherever this radiance shines, it makes the ground flat like the palm of a hand, with no uneven places, or causes jeweled stupas and the Buddha’s bodhimanda to be created. For this reason, he obtains the radiance of Solemn Purity.
Again, he emits a light called Great Cloud
It can raise fragrant clouds and rain fragrant water
With this water, he sprinkles the stupas and monastery grounds
Therefore, he attains this light
Commentary: Again, one emits a great radiance called Great Cloud. This radiance can raise fragrant clouds that rain down fragrant water. The fragrant water is used to sprinkle jeweled stupas and temple monasteries. Through this merit, one attains the Great Cloud Radiance.
Again, he emits a light called Adornment,
Causing the naked to obtain fine clothing.
He gives them wondrous things to adorn their bodies;
Thus he attained this light.
Commentary: Again, the great light emitted is called “Adornment.” This light enables sentient beings who are naked and have no clothes to wear to obtain beautiful garments. One gives sentient beings all kinds of precious objects for adorning the body. By practicing generosity in this way, one attains the light called “Adornment.”
Again he emits a light called Supreme Flavor,
which enables the hungry to obtain delicious food.
He gives alms of all kinds of precious delicacies;
thus he attains this light.
Commentary: Again, one emits a great light called “Supreme Taste.” This light enables hungry and thirsty sentient beings to obtain delicious food. One also offers all kinds of the finest foods and drinks to the Three Jewels and gives them to sentient beings. Because of these causes and conditions, one attains the light of Supreme Taste.
He also emitted a radiance called Great Wealth
He caused the poor and needy to obtain a Treasure Store
With inexhaustible goods, he made offerings to the Three Jewels
Thus he attained this radiance
Commentary: Again, the light of great expansion is called Great Wealth. This light can cause impoverished sentient beings to obtain a treasure trove. One uses inexhaustible wealth to make offerings to the Three Jewels and give alms to sentient beings. Because of these causes and conditions, one obtains the Light of Great Wealth.
Again, he emitted a light called Pure Eyes,
Which enables the blind to see all forms.
By offering lamps to the Buddha and the Buddha’s stupa,
He therefore attained this radiance.
Commentary: Again, he emits a great light called “Pure Eyes.” That light can enable blind sentient beings to see all kinds of colors. Because they offered lamps to the Buddha and to Buddha stupas, they attained this great light.
One of the Buddha’s ten great disciples, Aniruddha was foremost in the divine eye. He was a cousin of the Buddha. After he became a monk, he was lazy and often slept. One day, while the Buddha was teaching the Dharma, Aniruddha dozed off and was rebuked by the Buddha. Feeling ashamed, he vowed not to sleep. He then practiced with great vigor and diligence, staying awake for seven days and nights. Afterward, both his eyes went blind. Though he could no longer see, he continued to practice diligently and attained the divine eye, earning the title “foremost in the divine eye.” Each of us has 84,000 pores all over our body, and there is an eye in each pore. There is an eye in each hand, but unfortunately, it cannot be opened. Why? Because we do not cultivate. If we truly cultivate, when the conditions mature, it will open, and we will see all things.
Again, he emits a light called Pure Hearing,
Which enables all the deaf to hear clearly.
Drums and music are offered to the Buddha and Buddha stupas;
Thus this radiant light is attained.
Commentary: Again, a great light called Pure Hearing is emitted. That light can enable deaf people to hear all sounds clearly. Offer the music of drums to the Buddha and the Buddha’s stupas. Because of this cause and condition, the light of Pure Hearing is attained.
Again he emits a ray of light called Pure Nose.
Those who had never before smelled fragrance all come to smell it.
By offering incense to the Buddha and to Buddha stupas,
They attain this radiance.
Commentary: Again, a great light called the Pure Nose Light is emitted. That light enables beings who previously could not smell fragrances to smell them, and to use incense to make offerings to the Buddhas and Buddha stupas. Because of this cause and condition, the Pure Nose Light is attained.
Again he emits a light called “Pure Tongue”
He can praise the Buddha with melodious words
Forever putting an end to coarse, evil, unwholesome speech
Therefore he attains this light
Commentary: He again emits a great light called the Pure Tongue. That light can use beautiful sounds to praise the virtues of all the Buddhas. Because he forever eradicates harsh and unwholesome speech, he attains the light of the pure tongue.
Again, he emits a light called “Pure Body”;
Those lacking any faculties are made complete.
By bowing with the body to Buddhas and Buddha stupas,
One attains this radiance.
Commentary: Again, he emits a great light called “Pure Body.” This light enables any sentient beings whose six faculties are incomplete to become complete, with nothing lacking. Because he uses his body to pay homage to the Buddha and the Buddha’s stupas, and thereby accrues this merit, he attains the light of a pure body.
Again he emitted a ray of light called Pure Intent
He caused those who had lost their minds to attain right mindfulness
All who practiced samadhi attained freedom
Therefore, this radiance came to be attained
Commentary: He again emits a great light called “Purity of Mind.” That light can enable sentient beings who have gone mad to attain right mindfulness, so that they no longer think in confused, scattered ways or feel mentally distraught. Because they practice right concentration and right mindfulness and are completely at ease, they attain the light of purity of mind.
The six verses above speak of the eyes, ears, nose, tongue, body, and mind—the six purified faculties. The six verses below speak of form, sound, smell, taste, touch, and mental objects—the six purified sense-objects. When deluded, the six faculties interact with the six sense-objects and give rise to activity. When enlightened, the six faculties do not give rise to activity in relation to the six sense-objects. In short, if one can use the six faculties and six sense-objects, one will be enlightened; if one cannot use them, one will be deluded. Therefore:
“Enlightenment is Buddhahood; delusion is sentient beings.” If you are not swayed by the six sense objects, but can instead transform them, then the six sense faculties will be purified. In this way, you will attain the state in which the six faculties function through one another—a state truly wondrous beyond description! The eyes can speak, the ears can see things, and the nose can smell; the tongue, body, and mind—the other three faculties—will also possess the full functions of all six. To attain this state in which the six faculties function through one another, you must first purify them so that the six sense objects cannot sway them. Then their functions will naturally become interchangeable. However, this takes diligent effort before it can be accomplished.
Again, he emitted a light called Pure Form,
Enabling [beings] to behold the inconceivable forms of the Buddhas.
With many wondrous colors, he adorned the stupas;
Therefore, he attained this radiance.
Commentary: Once again, he emits a great light called “Purity of Form.” This light enables all sentient beings to behold the inconceivable forms of the Buddhas. He uses beautiful forms to adorn the Buddha’s stupas. By clearly understanding this principle, he attains the light of purity of form to teach and transform sentient beings.
Again, he emitted a light named Pure Sound,
Making [beings] know that the nature of sound is originally empty and still.
Contemplate sound’s dependent arising, like an echo in a valley—
Thus is this light attained.
Commentary: Again, he emits a great light called “Pure and Clear Sound.” This light enables all sentient beings to know that the inherent nature of sound is originally still and silent, so they do not become deluded by the sound-dust, but instead understand thoroughly that sound arises from causes and conditions. For example, sound carries through a cave: if someone loudly recites “Namo Amitabha Buddha” in the mountains, the cave echoes back “Namo Amitabha Buddha.” That is an echo. By understanding this principle, he accomplishes the light of Pure and Clear Sound to teach and transform sentient beings.
Again, he emits a light called Pure Fragrance,
making all foul and impure places fragrant and clean.
Fragrant water washes the stupa and Bodhi tree;
for this reason, this radiance is attained.
Commentary: Again, he emits great light called Pure Fragrance. That light can cause all foul and filthy places to become fragrant and pure. Use fragrant water to sprinkle Buddha images and stupas, and to water bodhi trees. Through the meritorious causes and conditions of doing so, one attains the Pure Fragrance Light in order to teach and transform sentient beings.
Again emits a light named Purity
Can eliminate all poisons in food,
Always makes offerings to the Buddha, the Sangha, and parents;
Therefore, this radiance is attained.
Commentary: He again emits a great ray of light called “Pure Taste.” This light can eliminate all toxins in food, transforming it into nectar that is sweet and fragrant. Not only is it free of poison, but it is also nourishing; eating it can open the wisdom. He always uses the finest food and drink as offerings to the Triple Gem and to his parents. Through this merit, he attains the Pure Taste light, with which he teaches and transforms sentient beings.
He again emits a light called Pure Touch,
Which makes all harmful sensations soft and gentle.
Knives, spears, swords, and halberds rain from the sky;
He causes them all to turn into fragrant garlands.
Commentary: Again, great light called “Purity of Touch” is emitted. This light can cause sentient beings to relinquish all attachment to delight and pleasure in evil touch, and thus become gentle. Evil touch can turn into weapons for killing, while wholesome touch can turn into soft, fragrant flowers. Therefore, craving the objects of touch is extremely dangerous, harmful, and painful—like knives and spears cutting the body, or swords and halberds wounding it. Knives, spears, swords, and halberds fall from the sky like rain. Yet this light can turn weapons that harm people into beautiful flower garlands. Not only can they no longer harm anyone, they instead become ornaments.
In ancient times, people used spears and shields as weapons in battle. The spear is for attack: a sharp weapon used to stab people. The shield is for defense: a tool used to stop spears. The person making a spear wants it to be so sharp that no shield, whatever its kind, can stop it. The person making a shield wants it to be so sturdy that no spear can pierce it. The spear is made to kill people; the shield is made to protect them.
Why did such a thing happen? Because of attachment to the object of touch. Even between men and women, the most intimate kind of physical relationship can easily arise. In favorable circumstances, romantic love arises; in adverse circumstances, conflict arises (shields and spears). If one does not cling to the object of touch and lets go of everything, then shields and spears can be transformed into jade and silk.
In ancient times, there was a man who traveled from place to place selling weapons and boasting about how sharp his spears were: no shield could withstand them. He also boasted about how strong and sturdy his shields were: no spear could pierce them. Someone then asked him, “If you use a spear to attack a shield, and a shield to block a spear, what are you supposed to do?” That is how the expression “contradiction” came about.
In the past, I once stood in the middle of the road,
I applied incense, scattered flowers, and spread out garments,
Welcoming and escorting the Tathāgata along the road,
Therefore, now I have obtained such radiance,
Commentary: How does one purify the objects of touch? In the past, one built bridges and roads, making travel convenient for people. Or one spread fragrant substances and scattered flowers along the road, and laid out garments to welcome the Buddhas as they walked upon them. Why? For fear that the Buddhas’ feet might tread in muddy filth. Because of such merit, one attains the pure luminosity of touch, in order to teach and transform sentient beings.
Long ago, when Shakyamuni Buddha was the sage Māṇava, he devoted himself to ascetic practices. One day, he saw Dipankara Buddha approaching from ahead. Shakyamuni Buddha saw a muddy puddle in the way and feared that Dipankara Buddha’s feet would be dirtied by the mud. So he went to the puddle, lay down, and spread his clothes and hair across it, inviting the Buddha to walk over him. Dipankara Buddha then said, “Well done! Well done! As you are, so am I.” Thereupon, he gave Shakyamuni Buddha a prophecy: “In a future life, you will become a Buddha, whose name will be Shakyamuni.”
Again, he emits a light called Pure Dharma
It can cause all the pores of hair
to expound wondrous, inconceivable Dharma
Sentient beings who hear it are all joyfully enlightened
Commentary: Once again, a great light called “Dharma Purity” is emitted. That light can cause the great Dharma wheel to turn in every pore, expounding the unsurpassed, inconceivable wondrous Dharma. All sentient beings who hear that wondrous Dharma rejoice and awaken.
That which arises through causes and conditions has no arising,
The Dharma-body of all Buddhas is not a body,
Having explained its meaning, the light is thus,
By speaking this meaning, the light is as such.
Commentary: Bhikkhu Mã Thắng said:
“All phenomena arise through conditions;
All phenomena cease through conditions.
Our Buddha, the great ascetic,
Always speaks thus.” Because all dharmas neither arise nor cease, all dharmas arising from causes and conditions are therefore quiescent. The *Treatise on the Middle* says:
“Whatever dharmas arise from causes and conditions,
I say are emptiness.
They are also provisional designations;
They are also the meaning of the Middle Way.” Therefore, to say that things arise from causes and conditions is to say that they do not truly arise.
The Dharma body of all Buddhas is also without form. Do not use form to perceive the Buddha’s Dharma body. The Diamond Sutra says:
“If one sees me through form
Or seeks me through sound,
That person follows a misguided path
And cannot see the Tathagata.” Since the Dharma-body is formless—by its very nature, it is formless—how could it have a physical body? Thus, the Dharma-body is neither present nor absent. For this reason, it is said that the Dharma-bodies of all Buddhas are not bodies. The original nature of the Dharma is eternally abiding, neither arising nor ceasing, and is the same as empty space. Although Dharma-nature is like empty space, it constantly expounds the principles of the wondrous Dharma and the wondrous meaning of empty space; thus, luminosity is attained in this way.
Such are those gates of light,
Countless as the sands of the Ganges;
All emerge from the pores of the Great Sage,
Each performing deeds distinct from the rest.
Commentary: Just like the various kinds of luminous rays mentioned earlier, compared to the grains of sand in the Ganges, they are countless. Though they cannot all be described, they are all emitted from the pores of the Great Sage (the Buddha), and all the karma created is also different.
Like the light emitted from a single hair pore,
Countless and numberless as the sands of the Ganges,
All hair pores are likewise,
This is the samādhi power of the Great Sage.
Commentary: For example, from a single pore there emanates an immeasurable, boundless number of rays of light, as numerous as the sands of the Ganges. It is not only one pore that emits light in this way; every single pore does so, emitting all kinds of light, each different from the others. Such a wondrous realm comes about through the Buddha’s power of samadhi and blessing, causing the Bodhisattvas to emit all kinds of light in order to teach and transform all kinds of sentient beings.
Like the light attained through his former practice,
Following those who practiced together through their past karmic affinities,
He now emits radiance, and so it is,
This is the Great Sage, whose wisdom is自在.
Commentary: Earlier, it spoke of the Bodhisattvas emitting all kinds of radiance and using various powers of samadhi to teach and transform sentient beings. From the pores of the Buddhas, immeasurable and boundless rays of light are also emitted to awaken sentient beings. Some sentient beings can see this light, while others cannot. Why? Because of karmic affinities from the past or causes in the present. Therefore, sentient beings with wisdom can see the Buddha’s light, while foolish sentient beings cannot.
Past affinities are of four kinds: having shared the same work in the past, enjoying spiritual practice, often rejoicing, and simply seeing it done.
1). Former colleagues: In ancient times, they lived together with the Buddha and worked alongside him; therefore, in this life they are able to see the Buddha’s radiance.
2). Delight in spiritual cultivation: When the Buddha was practicing at the causal stage, he undertook all kinds of ascetic practices. Although we ourselves cannot practice, we delight in and praise such practices. Through this karmic affinity from the past, we are able to see the Buddha.
3) Always rejoice: Rejoice in doing good deeds. For example, if someone is building a temple, contribute money and effort to help build it. If someone is establishing a place for Buddhist practice, do everything you can to help bring it to completion. Only then can you see the light of the Buddha.
4). Merely seeing others do it: In the past, one saw Buddhas and Bodhisattvas cultivating various practices at the causal stage. Although one did not share their karma, did not like doing such things, and felt no joy, one also did not oppose them. In this way, one too had the opportunity to see the Buddha’s light.
Present causes are of three kinds: cultivating extensive merit, making offerings to many Buddhas, and aspiring to attain Buddhahood.
1). Broad cultivation of merit: This means cultivating a vast field of merit by making offerings to the Three Jewels and helping sentient beings. It also means, “Do no evil; do all good.” By cultivating a field of merit, one can see the Buddha’s radiance.
2). Making offerings to many Buddhas: One must respectfully make offerings to all the Buddhas of the ten directions and the three times. With this merit, one can also see the Buddha’s radiance.
3). Aspiring to Buddhahood: The purpose of cultivating the Way is not to seek blessings and rewards in the heavenly or human realms, but to attain unsurpassed Buddhahood. In this way, one can also behold the Buddha’s radiance.
There are seven kinds of remote and proximate causes and conditions for seeing the radiance of the Buddhas. If these seven causes and conditions are not complete, one cannot see the Buddha’s radiance. There are three reasons why one cannot see the Buddha’s radiance. What are these three reasons? 1). Ordinary, foolish people: Ordinary, foolish people have no opportunity to see the Buddha’s radiance. Why? Because they lack wisdom, and therefore do not recognize the Buddha’s radiance.
2). Heretical beliefs: Because this person believes in the false knowledge, wrong views, and foolish arguments of non-Buddhists, they cannot see the Buddha’s radiance.
3). Explanation of the Two Vehicles: Śrāvakas and Pratyekabuddhas, although they practice the Buddhadharma, do not understand its true meaning, and therefore cannot see the Buddha’s radiance either. These three kinds of people are like blind people without eyes; they do not know what the Buddha’s radiance is like. We are among these three kinds of people, so we cannot see the Buddha’s radiance. If we wish to see it, even without past karmic affinities, we can cultivate present causes and still be able to see the Buddha’s radiance.
At present, the Buddha emits radiant light. Some people can see it, while others cannot. Those who can see it do so because they have the causes and conditions just mentioned; that is, they have attained the wisdom and freedom of the perfectly complete, greatly enlightened Golden Immortal, and the wondrous manifestations of spiritual powers and functions appear.
In times past, they cultivated meritorious deeds together;
Those who took delight in them were able to rejoice;
Seeing what they did, they too did likewise;
Thus they all came to behold this light.
Commentary: In ages past, in seeking unsurpassed, complete and perfect enlightenment, the Buddha gave up his body without regret. To cultivate merit and wisdom, he endured what others could not endure and yielded what others could not yield. He practiced austerities others could not practice and performed meritorious deeds others could not perform; thus he attained Buddhahood, which is difficult to attain.
At that time, sentient beings who had an affinity with the Buddha were moved by his conduct. They too cultivated meritorious deeds, delighted in the Buddha’s practices, and rejoiced in and praised the Buddha’s virtues. Because of this past affinity, they were able to see the Buddha’s radiance. This is the Buddha’s realm of sovereign supernatural powers.
If one personally cultivates various meritorious deeds,
Makes offerings to countless Buddhas,
Ever aspiring to the virtues of the Buddhas,
One is awakened by this light.
Commentary: If sentient beings cultivate various kinds of meritorious deeds, they must first begin by making offerings to the Buddhas; they must make offerings to countless Buddhas. There is no need to go to the ten directions to make offerings. Therefore: “The Buddha is the mind, and the mind is the Buddha.” If you have a sincere and earnest intention to make offerings to the Buddha, the Buddha will accept your offerings. Where is the Buddha? The Buddha pervades all of empty space and the entire Dharma Realm; there is nowhere He is not present. If you make offerings sincerely, the Buddha is everywhere. If you do not make offerings sincerely, then even here there is no Buddha.
When we bow to the Buddha, we must do so with utmost reverence and respect. We must not be distracted, nor should we show off. How can we bow to the Buddha while letting our minds wander and thinking of things elsewhere? How, then, can there be a spiritual response? Therefore, when bowing to the Buddha, we should recite this verse: The worshipper and the worshipped are, in nature, empty and still;
The way of response and communion is inconceivable.
This altar of mine is like Indra’s jewel;
The Buddhas of the ten directions are reflected within it.
My body is reflected before the Buddhas;
I touch their feet with my head and face and bow in homage, offering my life.
We are sentient beings capable of bowing to Buddhas and Bodhisattvas, and those to whom we bow are the Buddhas and Bodhisattvas of the ten directions. Both the one who bows and the one bowed to are empty and still. Some people say, “If everything is empty and still, then we don’t need to bow to the Buddha.” This way of thinking is wrong. This means that our fundamental nature is empty, but to realize the unconditioned Dharma, we must first practice through conditioned dharmas. Until we have realized the principle of emptiness, we must not entertain improper views; we must understand that true emptiness arises from wondrous existence. Although our nature is empty and still, there is a communion of response and resonance between them. This communion of response and resonance is inconceivable! When you bow to the Buddha, the Buddha receives your obeisance, increasing your blessings and wisdom. In other words, bowing to the Buddha is the invocation, and receiving the obeisance is the response; this is communion through the Way. Your place of practice is like the wish-fulfilling jewel of the god Indra, in which everything appears. The Dharma bodies of all Buddhas and Bodhisattvas appear within the wish-fulfilling jewel. Now, as you bow to the Buddha, your body appears before the Buddhas of the ten directions. Your forehead touches the Buddha’s feet; this is the practice of prostration in total surrender. Now, everyone, please pay attention. When you bow to the Buddha, be single-minded, and you will experience the inconceivable state of communion through response and resonance.
With regard to all the Buddha’s merits, we must make vows to learn from the Buddha and attain the merits the Buddha has attained. Whatever merits the Buddha cultivated, we must cultivate as well. Because we can cultivate wholesome deeds ourselves, make offerings to the countless Buddhas in the ten directions, and vow to attain the Buddha’s merits, this light can bring about awakening and fulfill our wishes.
For example, one born blind does not see the sun;
It is not that the sun does not rise in the world;
All who have eyes see it clearly;
Each pursues their own work according to their duties;
Commentary: The radiance emitted by all Buddhas shines upon all sentient beings, yet some sentient beings can see it, while others cannot. Why? Sentient beings with wisdom can see the Buddhas’ radiance; those without wisdom cannot. It is like a blind person who is born without eyes and therefore cannot see the sun. This is not because the sun has failed to appear in the world; everyone with eyes can see its light. In the same way, each person sees the Buddhas’ radiance according to the merit they have cultivated.
The Radiant Great Being is likewise so
All who possess wisdom can see
Ordinary people of false faith and shallow understanding
cannot behold this radiance
Commentary: The light radiating from the Bodhisattva is like sunlight. Those with great wholesome roots and great wisdom can all see this light. All foolish ordinary beings, those who believe in the heretical teachings of non-Buddhist paths, and those of the Two Vehicles with shallow understanding—even though they have attained fruition, their wisdom is still insufficient. Therefore:
“Though they have eyes, they do not see Rocana;
Though they have ears, they do not hear the perfect and sudden teaching.” These three kinds of people cannot see this radiance.
Mani palaces and palanquins
Wondrous treasures and numinous fragrances used to adorn and brighten
Those with merit and virtue are naturally provided with them
Those without virtue cannot dwell there
Commentary: The palaces have walls made of mani jewels, and the carriages and palanquins are all adorned and illuminated with beautiful treasures and fragrant incense. Those with merit and virtue naturally have these palaces and carriages in abundance. But those without merit and virtue cannot dwell in them.
The Great Being of Light is likewise.
Those with profound wisdom are all illuminated.
Foolish ordinary people, with false faith and shallow understanding,
Cannot see this radiance.
Commentary: The radiance emitted by Bodhisattvas is likewise: it shines upon those who have wisdom. Those who believe in heterodox teachings and outside paths, believe in what is false rather than what is true, hold improper views, are selfish and self-serving, and lack right understanding and right views—all have false understanding and false views. Those of the Two Vehicles have only a shallow understanding; that is, the Śrāvakas and Pratyekabuddhas have not truly understood the Buddhadharma. Foolish ordinary people also lack wisdom and do not understand the Buddhadharma. These three groups cannot see this radiance.
If anyone hears of the distinctions of this light,
They can give rise to pure, profound faith and understanding,
Forever severing every net of doubt,
And swiftly attaining the unsurpassed banner of merit.
Commentary: If someone sees this light, with all its various forms, and is able to give rise to deeply pure faith and understanding, then they will forever cut through every net of doubt. If one harbors doubt, one is not in accord with the Buddha Dharma; if one harbors no doubt, one will soon attain the field of merit of unsurpassed Buddhahood.
A superior samadhi can manifest
Its retinue and adornments are all自在
All the lands in the ten directions
The assemblies of Buddha’s disciples are peerless.
Commentary: A supremely splendid luminous samadhi appears, illuminating all the retinues, who are all magnificently adorned and at ease. The Buddha’s disciples in the Dharma assemblies of all the Buddha lands throughout the ten directions cannot compare with it; its merit is immeasurable and boundless.
It is adorned with wondrous Lotus Radiance,
Its measure equals three thousand great-thousand worlds,
His body sits upright, filling it completely
This is the miraculous power of this samādhi.
Commentary: There is a great, wondrous lotus emitting all kinds of radiance to adorn it. How large is that lotus? It is as large as three thousand great thousand worlds. The Buddha sits upright in the full-lotus posture on that great jeweled lotus, by the power of samadhi and supernatural abilities.
Again, there are as many as the dust motes in ten Buddha-lands,
Surrounded by wondrous, beautiful lotus flowers.
Assemblies of Buddha’s disciples sit within them,
Abiding in the majestic power of this samādhi.
Commentary: There were also beautiful lotus flowers, as numerous as the particles of dust in ten Buddha realms, surrounding on all four sides that great jeweled lotus. All of the Buddha’s disciples sat upright upon those lotus flowers, abiding in the power of the great awe-inspiring spiritual might of that samadhi’s radiance.
In former lives, they formed wholesome affinities;
They fully cultivated the Buddha’s virtues;
These sentient beings surrounded the Bodhisattva;
All joined their palms and gazed without weariness;
Commentary: In former lives, they formed wholesome causes and conditions, cultivated to perfection, and fully attained the merits and virtues of a Buddha. Those sentient beings surrounded the radiant Bodhisattva, all joining their palms and gazing at the Bodhisattva without weariness. In the past, Shakyamuni Buddha made offerings to all the Buddhas, offering flowers to them. He once stood on one foot before a Buddha to express his reverence, standing for seven days and seven nights without feeling tired.
Just as the bright moon among the stars
So too is the Bodhisattva among the assembly;
Such is the Dharma practiced by the Great Being;
Entering this samādhi through its awe-inspiring spiritual power.
Commentary: Just as the bright moon in the sky shines more brightly than the stars, so too does the Bodhisattva shine amid the ocean of the great assembly. The Dharma practiced by the Bodhisattva is likewise; it enters into this samadhi of great awe-inspiring spiritual power and radiance.
As manifested in one direction
The assembly of Buddha’s disciples all surrounding
In all directions, it is entirely thus
Abiding in the majestic spiritual power of this samādhi
Commentary: Just as the Buddha manifests in one direction, all the Buddha’s disciples gather around him. This is so not only in one direction; the worlds of the ten directions are all likewise, all abiding within the power of this samādhi of great awe-inspiring spiritual radiance, perfectly interfused and unobstructed.
Possessing the supreme samadhi called the Net of Directions,
The Bodhisattva abiding therein expounds it widely;
In every direction, universally manifesting their body,
Manifesting either entry into samadhi or emergence from it.
Commentary: There is a supreme samādhi called the Samādhi of the Net of Directions. All Bodhisattvas abide in this samādhi, broadly teaching all sentient beings and enabling them to awaken. In the worlds of the ten directions, Bodhisattvas manifest their bodies and expound the wondrous Dharma. They may manifest the appearance of entering samādhi or emerging from samādhi, using various kinds of samādhi to teach and guide sentient beings throughout the ten directions.
Sometimes entering right concentration in the east,
while emerging from concentration in the west.
Sometimes entering right concentration in the west,
while emerging from concentration in the east.
Commentary: Through the practice of meditation, one first attains a state of lightness and ease. What is lightness and ease? It is a feeling of there being no person, no self, no sentient beings, and no lifespan; the mind is free of greed, anger, and delusion; everything comes to a halt—like the blood flow stopping, the heart stopping, and thoughts stopping. At that moment, it is as though you have found a key and flung open a door. Once the door has been opened, wisdom manifests. This state of lightness and ease is merely a preparatory stage just before entering samadhi. It is also the Middle Way’s underlying principle: the seven emotions—joy, anger, sorrow, fear, love, hatred, and desire—do not arise.
The Middle Way is true emptiness, which is also wondrous existence: harmonizing with true emptiness gives rise to wondrous existence, while harmonizing with wondrous existence is itself true emptiness. At that point, one falls into neither emptiness nor existence, and thus “falls into neither of the two extremes.” I still remember that when I was sixteen, I once composed this verse:
“To master something,
You must work hard.
When your practice bears fruit,
The mind naturally understands.” Whatever the undertaking, if you wish to master it thoroughly, you must put in a great deal of hard work. Do not crave comfort or fear hardship or difficulty. When your efforts have matured, understanding will arise naturally in stillness. These are a few very important words on Chan practice.
There is a Bodhisattva who sits in meditation and enters right concentration in the east, yet emerges from concentration in the west.
Or there may be Bodhisattvas who enter right concentration in the west, yet emerge from concentration in the east. This is precisely “not entering, yet not attaining it by oneself.” Their hearts’ wishes are fulfilled, and their transformations are boundless. Hence: “Follow conditions without changing; remain unchanged while following conditions.” Entering concentration is wondrous beyond description, and emerging from concentration is likewise wondrous beyond description. Thus, east, west, south, and north—the four directions—as well as above and below: while in concentration, one can travel everywhere. This is the Samadhi of the Net of Directions, transforming according to the mind, with stimulus and response communing through the Way.
Or, in another direction, enter right concentration
And, in another direction, emerge from concentration
Such entering and emerging pervade the ten directions
This is called the Bodhisattva’s power of samādhi.
Commentary: Or one may enter samadhi in one direction and emerge from samadhi in another. Such inconceivable realms of entering and emerging from samadhi pervade the ten directions. This is possible because of the Bodhisattva’s samadhi of the net of directions; hence, such realms can be attained.
Throughout all the lands of the eastern direction,
All the Tathagatas are numberless;
They all appear before him, drawing near everywhere,
Abiding in samadhi, still and unmoving.
Commentary: In the farthest reaches of the east, there are immeasurable Buddha realms, as numerous as the sands of the Ganges. In each Buddha realm there is one Buddha, so the number of Buddhas is likewise immeasurable, as numerous as the sands of the Ganges. While in samadhi, the Bodhisattva appears before all the Buddhas, reaching throughout the entire eastern direction to draw near to all the immeasurable Buddhas, yet still remains seated in meditation, abiding in samadhi, with the seat quiet and motionless. This realm is truly inconceivable.
And in all the worlds of the western direction,
At every place where all the Buddhas, the Tathāgatas, are,
They all appear, emerging from samādhi,
And widely make offerings to immeasurable Buddhas.
Commentary: In the West, all the worlds within all the practice halls of the Buddhas and Bodhisattvas manifest themselves emerging from samādhi, diligently making offerings to all the Buddhas, the Dharma, and the Sangha.
To the westernmost realms,
All the Tathāgatas are numberless;
They all appear before him, drawing near everywhere,
Abiding in samādhi, silent and unmoving.
Commentary: Bodhisattvas can travel to the farthest reaches of the west. All the Buddha-lands and all the Buddhas are likewise infinite and boundless. Bodhisattvas can also appear before the Buddhas’ places of enlightenment, to draw near to and make offerings to the Buddhas. Even so, they remain in samadhi, still and unmoving.
And in all the worlds of the East
At the abode of all Buddhas and Tathagatas
All appear, arising from samadhi
Widely making immeasurable offerings.
Commentary: In the eastern direction, in all the worlds of all the Buddhas and in all the assemblies of the Buddhas, the Bodhisattvas all emerge from samadhi and make offerings on a vast scale to the countless and immeasurable Three Jewels.
Thus, all the worlds of the ten directions
Bodhisattvas enter them all, without remainder
Or manifest samadhi, tranquil and unmoving
Or manifest reverence and make offerings to the Buddha
Commentary: In this way, the worlds of the ten directions all make offerings to one another in turn. Bodhisattvas make offerings to all Buddhas while in samadhi, and also make offerings to all Buddhas when emerging from samadhi. Therefore, it says that Bodhisattvas enter everywhere without exception, sometimes manifesting samadhi that is silent and unmoving, and sometimes manifesting reverence for all Buddhas and making offerings to all Buddhas.
Within the eye faculty, enter right concentration;
Within the realm of forms, emerge from concentration;
Manifest the inconceivable nature of form;
All gods and humans are unable to know;
Commentary: A person with the power of concentration can transform circumstances without being transformed by them. The eyes, ears, nose, tongue, body, and mind, in relation to the six sense objects—forms, sounds, smells, tastes, tangible things, and dharmas—give rise to the six consciousnesses in between. These six consciousnesses, however, have different functions, and can therefore cause disorder and rebel. Yet helping people cultivate the Way, practice the Bodhi path, and attain the fruit of Bodhi is also a function of these six faculties and six consciousnesses.
When a Bodhisattva cultivates the Dharma of the Samādhi of the Net of Directions, they enter right concentration through the eye faculty and are not turned by forms. Thus:
“The eyes see forms, yet within there is nothing;
The ears hear worldly affairs, yet the mind takes no heed.” And furthermore:
“Seeing and understanding worldly affairs, one leaves the world;
Seeing people and becoming deluded by worldly affairs, one falls into the depths of suffering.” Not being moved by the eye, nor by forms—this is to enter right concentration through the eye and emerge from concentration through forms. Whether entering or emerging from concentration, one is not moved by any realm, but always abides in steadfast concentration and is never outside concentration. One can manifest the nature of form and has an inconceivable realm; therefore, neither gods nor humans can know it.
Within the objects of form, enter right concentration;
At the eye, emerging from concentration, the mind is undisturbed;
It is said that the eye is unborn and has no arising;
Its nature is empty and quiescent, with nothing to be done;
Commentary: One emerges from concentration within the form-object, and can also enter right concentration within the form-object. This is the unobstructedness of the sense faculties and their objects, which are perfectly interfused. Thus, while the eye emerges from concentration, the mind is not disturbed. That is, one is not turned by the sense-realm, but can turn the sense-realm. It is said that the eye fundamentally has no place of arising and neither arises nor ceases; because its nature is empty and quiescent, it therefore has no function.
Within the ear faculty, enter right concentration;
Within the objects of sound, emerge from concentration;
Discern all sounds of speech and language;
The gods and people of the world cannot know;
Commentary: A Bodhisattva can enter right concentration through the ear faculty and can also emerge from concentration through the sound object, discerning all sounds, speech, and words. This inconceivable realm is therefore beyond the knowledge of gods and humans.
Within the realm of sound, enter right concentration
At the ear, emerge from concentration, the mind undisturbed
Say that the ear is unborn, with no arising
Its nature is empty and quiescent, with nothing done
Commentary: Enter right concentration within the realm of sound; emerge from concentration within the ear, while the mind remains undisturbed and still abides in concentration. The ear is said to have no place of arising from the outset, nor any arising or cessation; because its nature is empty and quiescent, it has no function.
Within the nose faculty, enter right concentration;
Within the objects of scent, emerge from concentration;
Universally attain all supremely wondrous fragrances;
The gods and people of the world cannot know;
Commentary: The Bodhisattva enters right concentration through the nose faculty, then emerges from concentration within the object of smell, universally attaining all unsurpassed fragrances, which all the gods and humans are unable to know
In the realm of fragrance, enter right concentration
From the nose, emerge from concentration, the mind undisturbed
Proclaim that the nose is unborn and has no arising
Its nature is empty and quiescent, with nothing done
Commentary: Entering right concentration within the object of smell and emerging from right concentration through the nostrils, the mind is neither distracted nor confused, but remains in concentration. The nostrils are said to have no inherent place of arising, nor do they arise or cease; because their nature is empty and quiescent, they have no function.
Within the tongue faculty, enter samādhi;
Within the objects of taste, emerge from samādhi;
Universally attain all supreme flavors;
The gods and people of the world cannot know.
Commentary: The Bodhisattva enters right concentration within the tongue faculty and can also emerge from concentration within the objects of taste. The Bodhisattva universally attains all unsurpassed wondrous flavors, which all the gods and humans are unable to know.
Within the object of taste, enter right concentration;
At the tongue, emerge from concentration, the mind undisturbed;
Teach that the tongue is unborn, with no arising;
Its nature is empty and quiescent, with nothing to be done.
Commentary: When in the realm of taste, he enters right concentration; when in the tongue faculty, he emerges from right concentration. Yet his mind is neither mixed nor scattered and remains in concentration. The tongue faculty is originally without arising and has neither arising nor cessation. Because its nature is empty and quiescent, it has no function.
Within the bodily faculty, enter right concentration
From among tactile objects, emerge from concentration
Skillfully discriminate all tactile contacts
Neither gods nor people of the world can know
Commentary: A Bodhisattva can enter right concentration within the body faculty and can also emerge from concentration within the object of touch. They can skillfully distinguish the nature of every kind of touch, something that all the devas and people in the world are unable to know.
Within the realm of touch, enter right concentration;
Emerging from concentration through the body, the mind is undisturbed;
Speak of the body as unborn, with no arising;
Its nature is empty and quiescent, with nothing done;
Commentary: Amid objects of touch, one enters right concentration; amid the bodily sense faculty, one emerges from right concentration, yet the mind is not confused and remains in concentration. The body, it is said, has no place of arising from the outset, nor does it arise or cease. Because its nature is empty and quiescent, it has no function.
Within the mind faculty, enter right concentration;
From among mental objects, emerge from concentration.
Discern the characteristics of all dharmas
Gods and worldly people cannot know them.
Commentary: A Bodhisattva can enter right concentration through the mind faculty and emerge from concentration through the objects of mind, distinguishing all the characteristics of the dharmas—something that all the gods and people of the world are unable to know.
Within the realm of dharma-objects, enter right concentration;
From thought, concentration arises, the mind undisturbed;
Speaking of mind: no birth, no arising;
Its nature is empty and quiescent, with nothing to do.
Commentary: One enters right concentration through the dharma-dust and emerges from right concentration through the mind faculty, yet the mind is not mixed or disordered and remains in concentration. It is said that the mind faculty has no place of arising and neither arises nor ceases; because its nature is empty and quiescent, it therefore has no function.
The foregoing concerns the sense faculties and their objects, which are unobstructed and perfectly interfused with one another. Entering the samādhi of right concentration, the dependent retribution is unobstructed, the proper retribution is unobstructed, and the realm of dependent and proper retributions is mutually unobstructed.
Entering right concentration within the boy’s body
Emerging from concentration within the young adult’s body
Entering right concentration within the young adult’s body
Emerging from concentration within the old person’s body
Commentary: Bodhisattvas can enter right concentration everywhere, at all times, and in every realm. This is a realm in which this and that are unobstructed and perfectly interpenetrate. Therefore: “One enters all; all enters one.” In the body of a young boy or a young girl, one enters right concentration, then emerges from concentration in the body of a young adult. Entering right concentration in the body of a young adult, one then emerges from concentration in the body of an elderly person. This is the realm in which this and that are unobstructed, self and others are unobstructed, and the dependent and proper retributions are unobstructed.
Enter right concentration within the body of an elderly man
Enter right concentration within the body of an elderly man
Enter right concentration within the body of a virtuous woman
Emerge from concentration within the body of a virtuous man.
Commentary: The Bodhisattva enters right concentration in the body of an elderly man, then emerges from concentration in the body of a virtuous woman. He enters right concentration in the body of a virtuous woman, then emerges from concentration in the body of a virtuous man.
Within the good man’s body, [one] enters right concentration;
within the good man’s body, [one] enters right concentration.
The nun’s body emerges from concentration;
within the monk’s body, [one] emerges from concentration.
Commentary: The Bodhisattva enters right concentration in the body of a virtuous man, then emerges from concentration in the body of a bhikṣuṇī. The Bodhisattva enters right concentration in the body of a bhikṣuṇī, then emerges from concentration in the body of a bhikṣu.
A bhikkhu’s body enters right concentration
The bodies of learners and those beyond learning emerge from concentration
The bodies of learners and those beyond learning enter right concentration
The body of a Pratyekabuddha emerges from concentration
Commentary: The Bodhisattva, in the form of a bhikshu, enters right concentration, then emerges from concentration in the form of one who is still training or one who is beyond training. In the form of one who is still training or one who is beyond training, he enters right concentration, then emerges from concentration in the form of a Pratyekabuddha.
The stages of Arhatship are divided into four fruits. The first fruit of Arhatship is called the stage of seeing the path; the second and third fruits are called the stages of realizing the path. These are stages of learning. The fourth fruit of Arhatship is the stage beyond learning. The stage of learning means there is still something to learn and practice. The stage beyond learning means there is nothing more to learn or practice. At that point, everything that needed to be done has been done, and there will be no further rebirth.
Pratyekabuddha is translated as “Condition-Awakened One.” When a Buddha is in the world, one who awakens to the Way is called a Condition-Awakened One, because they practice the Dharma of the twelve links of dependent origination and attain awakening. One who awakens to the Way when no Buddha is in the world is called a Solitary Awakened One, because they cultivate on their own in deep forests and remote mountains: “In spring, they observe a hundred flowers bloom; in autumn, they observe yellow leaves fall.” Observing arising and ceasing, they awaken to the fact that all things are impermanent.
The body of a Pratyekabuddha enters right concentration;
A Tathāgata’s body appears, emerging from concentration.
Within the body of a Tathāgata, one enters right concentration;
From within the bodies of the devas, one emerges from concentration.
Commentary: The Bodhisattva enters right concentration within the body of a Pratyekabuddha, then emerges from concentration manifesting the body of a Tathagata. The Bodhisattva enters right concentration within the body of a Buddha, then emerges from concentration within the bodies of the gods. This realm is beyond the knowledge of gods and ordinary beings.
Within the bodies of the devas, he enters right concentration;
Within the body of a great dragon, he emerges from concentration;
Within the body of a great dragon, he enters right concentration;
Within the body of a yaksha, he emerges from concentration;
Commentary: The Bodhisattva enters right concentration within the bodies of the devas and emerges from concentration within the body of a great dragon. Entering right concentration within the body of a great dragon, the Bodhisattva emerges from concentration within the body of a yaksha. Devas, dragons, and yakshas are mutually unobstructed and perfectly interfused with one another. This realm is subtle and inconceivable.
Within the body of a yaksha, enter right concentration;
Within the body of a ghost spirit, emerge from concentration;
Within the body of a ghost spirit, enter right concentration;
From within a single pore, emerge from concentration;
Commentary: The Bodhisattva enters samadhi within the body of a yaksha and emerges from samadhi within the body of a spirit. He enters samadhi within the body of a spirit and emerges from samadhi within a single pore.
Within a single pore of a hair, one enters right concentration,
All pores emerge from concentration.
All pores enter right concentration,
At the tip of a single hair, one emerges from concentration.
Commentary: A Bodhisattva enters right concentration in a single pore, then can emerge from concentration in all pores. Having entered right concentration in all pores, the Bodhisattva can emerge from concentration at the tip of a single hair. This is the state: “At the tip of a hair appears the realm of the Jewel King;
Sitting within a mote of dust, turning the Wheel of Dharma.”
At the tip of a single hair, enter samādhi;
From within a single dust mote, emerge from samādhi;
Within a single dust mote, enter samādhi;
From within all dust motes, emerge from samādhi;
Commentary: The Bodhisattva enters right concentration at the tip of a hair and emerges from concentration within a dust mote. The Bodhisattva enters right concentration within a dust mote and emerges from concentration within all dust motes. This is the realm in which the circumstantial and direct karmic results are unobstructed. The tip of a hair is the direct karmic result; a dust mote is the circumstantial karmic result.
Within every mote of dust, enter right concentration;
From within the vajra ground, emerge from concentration;
Within the vajra ground, enter right concentration;
From atop the maṇi tree, emerge from concentration;
Commentary: The Bodhisattva enters right concentration in every speck of dust and emerges from concentration on the vajra ground. On the vajra ground, the Bodhisattva enters right concentration and emerges from concentration atop a precious mani tree.
On top of the maṇi tree, enter samādhi
From within the Buddha’s radiance, emerge from samādhi
Within the Buddha’s radiance, enter samādhi
In the rivers and seas, emerge from samādhi
Commentary: The Bodhisattva on the precious maṇi tree enters right concentration and emerges from concentration within the Buddha’s light. Within the Buddha’s light, the Bodhisattva enters right concentration and emerges from concentration within rivers and seas.
In rivers and seas, enter right concentration.
Within the fire element, emerge from concentration.
Within the fire element, enter right concentration.
When the wind arises, emerge from concentration, the mind unperturbed.
Commentary: The Bodhisattva enters right concentration in rivers and oceans, and emerges from concentration in the fire element. He enters right concentration in the fire element and emerges from right concentration in the wind element, while the mind remains unmixed and undisturbed, unmoving in suchness, clearly aware and constantly bright.
Within the great wind element, enter right concentration;
Within the great earth element, emerge from concentration;
Within the great earth element, enter right concentration;
Within the heavenly palace, emerge from concentration;
Commentary: The Bodhisattva enters right concentration in the element of wind and emerges from concentration in the element of earth. He enters right concentration in the element of earth and emerges from concentration in a heavenly palace.
In the celestial palace, enter right concentration;
In emptiness, emerge from concentration, the mind undisturbed;
Commentary: The Bodhisattva enters right concentration in the celestial palace, and emerges from right concentration in the midst of emptiness, with the mind undisturbed. These are all realms in which the dependent and direct retributions are mutually unobstructed.
Such is the one of immeasurable merit;
The samadhi of sovereign freedom is inconceivable.
All the Tathagatas of the ten directions
Could not finish expounding it in immeasurable kalpas.
Commentary: These are all samādhis brought to completion through immeasurable merit. All these samādhis are自在 and unobstructed, with inconceivable realms. All the Buddhas of the ten directions and the three times expound this Dharma together; even over immeasurable kalpas, they could not finish speaking of it.
All Tathagatas jointly proclaim
The karmic retributions of sentient beings are inconceivable
The transformations of the dragons and the Buddha’s sovereign power
The Bodhisattvas’ spiritual powers are likewise inconceivable
Commentary: All the Buddhas of the ten directions expound this Dharma. The karmic causes, effects, and retributions of sentient beings are inconceivable. The transformations of dragons, the Buddha’s power of spiritual mastery and supernatural abilities, and the Bodhisattvas’ supernatural powers are also inconceivable.
Dragons possess spiritual powers and can transform their bodies to become enormous, filling all of space, or tiny, like a mote of dust. They appear and disappear at will, with transformations beyond measure. When the dragon was in the human realm, it cultivated the Mahayana with urgency but was lax about the precepts. It was very earnest in practicing the Great Vehicle Dharma and strove diligently to attain spiritual powers. However, it did not give importance to the precepts or conscientiously uphold them. Therefore, it fell into the animal realm and took the form of a dragon.
Wishing to make it clear by means of an example,
Yet in the end, no example can illustrate this.
Still, those of penetrating wisdom
Understand its meaning through the example.
Commentary: These two kinds of spiritual powers—if one wishes to use examples to make them clear, there are no examples that can illustrate this realm of supernatural transformations. Yet people of wisdom will understand: by means of examples, they will grasp this principle.
The Hearers’ minds abide in the eight liberations,
All manifestations are entirely自在,
They can use one body to manifest many bodies,
And again use many bodies as one body
Commentary: Śrāvakas cling to the eight liberations—that is, liberation from the restraints of the eight kinds of meditative absorption. They are also completely free and at ease in all transformations and manifestations: they can use one body to manifest many bodies, and then transform many bodies into one. Their transformations are endless, beyond counting; this realm is inconceivable.
The eight liberations are:
1. Liberation through contemplating external forms while having perceptions of form internally.
2. Liberation through contemplating external forms while having no perceptions of form internally.
3. The liberation of purity, personally realized through the body, fully attained and dwelt in.
4. Liberation of the sphere of infinite space.
5). Liberation of the sphere of infinite consciousness.
6). Liberation of the sphere of nothingness.
7). Liberation of the sphere of neither perception nor non-perception.
8). Dwelling fully attained in the cessation of perception and feeling, having directly experienced it with the body.
Enter the fire samādhi in the midst of space
In the midst of space, enter the fire samādhi
Walking, standing, sitting, and lying—all in space
Water issues from the upper body, fire from the lower body
Fire issues from the upper body, water from the lower body.
An Arhat in midair can enter the fire samadhi. Whether walking, standing, sitting, or lying down, he remains in midair and manifests the eighteen transformations. Water flows from the upper part of his body and fire from the lower part, or fire from the upper part and water from the lower part. These transformations are inconceivable.
Thus, all are within a single thought;
In myriad ways, they are free beyond measure.
They do not fully possess great compassion,
Nor seek the Buddha Way for the sake of sentient beings.
Commentary: Just as the eighteen miraculous transformations can all manifest in a single thought, there are also all kinds of sovereign spiritual powers, numerous beyond measure and boundless. Arhats do not fully possess the mind of great compassion. They seek only their own liberation, knowing only to seek liberation for themselves, and do not expound the Dharma for sentient beings so that they may seek the Buddha’s path.
Still able to manifest this inconceivable event
How much more the great power of freely benefiting others
Commentary: If even an Arhat can manifest such an inconceivable realm, how much more so a Bodhisattva who has aroused the great aspiration for enlightenment to benefit all sentient beings—one who has even greater sovereign spiritual powers, which are all the more inconceivable.
For example, the sun and moon traverse the empty sky,
Their images appear throughout the ten directions,
In the waters of springs, ponds, lakes, marshes, and basins,
All treasures, rivers, and seas appear,
Commentary: Bodhisattvas constantly give rise to great compassion and benefit sentient beings. Like the sun and moon in the sky, their reflections appear everywhere throughout the worlds of the ten directions. Wherever there is water—in springs, marshes, ponds, lakes, or basins—or among precious jewels, or in rivers and seas, reflections of the sun and moon appear. Hence the saying: “A thousand ponds hold water, a thousand ponds hold the moon;
for ten thousand miles, no clouds; for ten thousand miles, blue sky.” In short, wherever there is water, the reflections of the sun and moon appear; there is no place where they do not appear. If our minds are pure, the reflections of Buddhas and Bodhisattvas will also appear.
The Bodhisattva’s forms and appearances are likewise so;
They manifest everywhere throughout the ten directions, inconceivably;
These are all the Dharma of samādhi自在;
Only the Tathāgata can fully realize and understand.
Commentary: The form and appearance of the Bodhisattva are like the images of the sun and moon, appearing throughout the worlds in the ten directions and manifesting realms beyond conception. This is the Bodhisattva’s attainment of the samādhi of自在. Devas and ordinary people cannot fathom this realm; only the Buddha has realized and clearly knows it.
Like the forms of the four divisions of an army in clear water,
Each distinct, with none mingled together;
Swords, halberds, bows, and arrows are of many kinds,
Armor, helmets, chariots, and carts are not all of one kind.
Commentary: Just as elephants, horses, chariots, and soldiers appear in clear water as reflections of four things, each has a different image, yet they are plainly distinct and do not intermingle. These four kinds of soldiers—some hold precious swords, some halberds, some bows and arrows, and some spears and shields—are of many kinds and do not resemble one another. Their bodies are clad in armor and their heads wear helmets. Is that to protect the body? Some stand atop war chariots; each chariot carries four soldiers, facing in the four directions to meet the enemy. At a distance, they shoot arrows; up close, they stab with swords. A poem lamenting the ancient battlefield says:
“White blades clash, and precious swords slash;
The two armies collide, and life and death are decided.” That is a depiction of the brutality of war.
Whatever differences in form there may be,
all appear in the water;
yet water itself is without distinction.
The Bodhisattva’s samādhi is likewise.
Commentary: The four kinds of troops take different forms according to their various appearances, and all are reflected in the water. Yet the essential nature of water makes no distinctions. Because water is without mind, it does not distinguish between this being the elephant troops and that the cavalry, and so on. The Bodhisattva’s samādhi manifests in the same way.
In the sea there is a deity named Good Sound.
Its voice accords with all the beings of the sea.
It understands clearly every language spoken,
And brings joy and delight to them all.
Commentary: In the ocean there is a sea deity named Good Sound. The sound of this deity accords universally with all the sentient beings in the ocean. The sentient beings in the ocean are of many kinds, and the deity clearly understands the meaning of all their speech, causing all sentient beings to feel joyful and delighted.
That deity possesses greed, anger, and delusion,
Yet can skillfully understand every sound.
How much more, with the sovereign power of dhāraṇī,
Why can you not make the people rejoice?
Commentary: That sea deity has not yet completely eradicated greed, anger, and delusion, yet understands all voices and words. How much more so a Bodhisattva, who possesses the power of spiritual penetrations and mastery of dhāraṇī—how could such a Bodhisattva be unable to bring joy to all sentient beings? Wherever a Bodhisattva practices the Bodhisattva path, they bring joy to sentient beings.
There was a woman named Biện Tài.
Her parents prayed to Heaven, and she was born.
Whoever abandons evil and delights in truth,
enters her body, and wondrous eloquence arises.
Commentary: There was a woman named Biện Tài. She was skilled in debate and had a natural gift for unimpeded eloquence, speaking fluently without pause. Not only was she skilled in debate, but she also taught others to attain unimpeded eloquence. Her parents beseeched Brahma, and she was born.
If anyone wishes to be free from the three evil paths, delights in and loves the true Dharma, and turns to her to learn from and follow her, they will surely develop wondrous eloquence. This also means causing the foolish to develop wisdom. That is what it means to teach the Dharma for the benefit of living beings, so that sentient beings may benefit.
Those possess greed, desire, anger, and delusion;
They can still be guided by eloquence.
How much more a Bodhisattva endowed with wisdom—
How could they fail to benefit sentient beings?
Commentary: That eloquent woman is an ordinary, unenlightened person, not a sage. She has not yet eradicated greed, anger, and delusion; she still harbors greedy desires, resentment toward others, and the flames of ignorance. Yet she has the ability to speak with unobstructed eloquence. Anyone who learns from her example or associates closely with her will receive from her the teaching of unobstructed eloquence. How much more so with Bodhisattvas who practice the Bodhisattva path: they benefit all sentient beings. Bodhisattvas have eradicated greed, anger, and delusion and are endowed with great wisdom and great compassion—how could they not bring benefit to sentient beings? Bodhisattvas will certainly bring benefit to sentient beings. They act for others, not for themselves; they think only of sentient beings and have not the slightest selfish motive.
For example, an illusionist knows the art of illusion,
And can manifest all kinds of countless things,
In an instant, he makes days, months, and years appear,
Cities and towns flourish in great peace and bliss.
Commentary: It is like a magician who is skilled in the art of illusion. Although what he produces is false and unreal, some people who see it believe it to be real. The magician can conjure all kinds of inconceivable things. He can even make a single instant seem like a long period of time. For example, he might use hypnosis to make you fall asleep, and though only a second or two has passed, you feel as if decades have gone by—like dreaming of striking it rich, becoming wealthy throughout the world, and attaining great bliss.
An illusionist possesses greed, anger, and delusion,
Yet can use illusions to delight the world.
How much more so the power of meditation and liberation
How can it not make all beings rejoice?
Commentary: That illusionist is an ordinary person, still possessing the three poisons of greed, anger, and delusion. Yet he can use his power of illusion to make people in the world feel joy. How much more, then, can a Bodhisattva, with the power of meditative concentration and liberation, make sentient beings feel joy? A Bodhisattva practices the Bodhisattva path, working everywhere for the benefit of sentient beings, and will certainly bring them joy.
When gods and asuras wage war,
The asuras are defeated, shamed, and flee,
Weapons, chariots, and troops,
All at once they hide away, nowhere to be seen.
Commentary: Asuras have four kinds of birth: transformation-born Asuras are in the heavens, womb-born Asuras are in the human realm, egg-born Asuras are animals, and moisture-born Asuras are hungry ghosts. Asuras may belong to the three good paths (heaven, human, and Asura), or they may belong to the four evil paths (Asura, animal, hungry ghost, and hell). Asuras are found everywhere among the six realms.
What is an asura? Briefly put, anyone who likes to fight is an asura. Soldiers in the military who are constantly fighting are an example of asuras of celestial nature. Bandits who use violence to seize other people’s property are an example of asuras of evil nature.
The Asuras in the heavens often fight with Indra. Why? The Asura demons want to rule over the devas of the Trāyastriṃśa Heaven, so they seek to overthrow Indra and become the lord of the devas. But most of them are defeated and flee. The Asuras take all their weapons, vehicles, and troops and hide together without leaving a trace, so Indra has no way to find them.
The asuras have desire, anger, and delusion,
Yet can perform inconceivable transformations;
How much more those who abide in the Dharma of spiritual powers and fearlessness—
How could they not manifest at will?
Commentary: Asuras in the heavens still have greed, anger, and delusion in their minds; they have not completely eradicated them. Although they are born in the heavens, they still have a contentious mind. They can even transform into inconceivable realms, let alone Bodhisattvas who abide in spiritual powers, the Dharma, and fearlessness—how could they not manifest freely wielded spiritual powers? Bodhisattvas will certainly manifest the wondrous functioning of freely wielded spiritual powers.
Śakra, Lord of the Gods, has a king of elephants;
When it knows the Lord of the Gods wishes to go,
It transforms itself, making thirty-three heads,
Each with six tusks, all perfectly formed.
Commentary: Śakra Devānām Indra is Śakra (Indra). Śakra has a great king elephant. Although it is an elephant, it has supernatural powers. When it knows that Śakra wishes to go somewhere, it automatically comes before him and transforms, manifesting thirty-two heads, each with thirty-six tusks.
On each tusk are seven pools of water,
Each filled with pure, fragrant, limpid water.
In every pure pool of water,
Are seven lotus flowers, wondrously adorned.
Commentary: On each of the elephant’s tusks are seven ponds. Their water is pure and fragrant, deep and full. In each pure pond are seven precious lotus blossoms, adorning that jeweled pond.
Upon each of those splendidly adorned lotus flowers
Are seven celestial maidens,
All skilled in the arts, performing various kinds of music,
And delighting together with Indra.
Commentary: On each beautifully adorned lotus in the pond are seven heavenly maidens. Upon the lotus, they perform and play all kinds of music, or sing and play instruments, joyfully entertaining themselves with the god Indra and bringing him delight.
That elephant may again abandon its original form,
It transforms its body to resemble the gods,
Its bearing, in moving and standing, is perfectly composed,
It has this power of miraculous transformation and manifestation,
Commentary: That elephant king can also cast off its old form and transform itself into a body resembling the devas, with its dignified bearing and every movement—walking and standing—perfectly composed like theirs. It has such supernatural powers of transformation.
Those who have desire, anger, and delusion
Can still display these supernatural powers
How much more those endowed with skillful-means wisdom
And yet not at ease in the various meditations!
Commentary: That elephant king still had sensual desire, anger, and delusion, yet could manifest supernatural powers and transformations like that—how much more so a Bodhisattva complete in wisdom and skillful means! How could such a Bodhisattva not be free in meditation? He will certainly attain the samādhi of playful freedom; everything is under his control.
Like an asura transforming its body
Standing in the middle of the Vajra-boundary sea
The seawater reaches halfway up the body
The head is exactly level with Mount Sumeru.
Commentary: An asura also has supernatural powers and can transform its body. Its feet stand in the ocean of the vajra realm; although the ocean is deep, the water only reaches halfway up its body, while its head is level with Mount Sumeru.
They possess greed, desire, anger, resentment, and ignorance
Yet they can manifest such great supernatural powers
How much more the Lamp of the World, who subdues demons and foes
Would [he] lack sovereign, awe-inspiring spiritual power!
Commentary: An Asura has not completely eliminated greed, anger, and delusion, and has an excessively strong lustful mind. Because he practiced the Mahayana Dharma in the past, he has great supernatural powers. How much more so must Bodhisattvas, who can subdue all heavenly demons and heretics, eliminate all enemies, and become bright lamps illuminating the world, bringing light to a dark world, possess great, sovereign and awe-inspiring spiritual power? They will certainly possess that great spiritual power.
When the devas and asuras fought,
Indra’s divine power was inconceivable.
In proportion to the number of the asura troops,
He manifested an equal number of bodies and fought them.
Commentary: When Śakra and the asuras fight, Śakra’s supernatural powers are inconceivable. Whatever the number of troops the asuras have, he manifests just as many to fight them. In the end, he defeats the asuras, and they flee.
Why do the Asuras often fight with Indra? In ancient times, Indra thought of opposing them and completely destroying them, so he often fought them. Because of this, the Asuras came to make trouble for him and fight him. In the past, he cultivated all kinds of merit and thus gained supernatural powers. He understood that enmities should be resolved, not created—that this is the true principle of peace. Therefore, he married the daughter of the Asura king. In this way, he turned weapons of war into jade and silk.
The Asuras thought thus:
“Śakra, lord of the gods, is coming to attack us;
Surely he will seize us and bind our bodies in five ways.”
Therefore, they all became distressed.
Commentary: Many asuras thought, “Śakra, Lord of the Devas, has come to attack us. We must fight bravely. If we are defeated, Śakra will surely capture and bind us.” Therefore, all the asuras became anxious and afraid.
Indra manifests with celestial eyes
Holding the vajra, he sends forth flames
Armored and bearing a staff, he is exceedingly majestic
The asuras see him from afar and all retreat
Commentary: When the god Śakra and the asuras were fighting, Śakra manifested a body with a thousand eyes. He held a precious vajra club that blazed with flames, wore armor, and had an iron helmet on his head. Holding a staff, he looked extremely majestic. When the asura troops saw Śakra’s majestic appearance, they became afraid, fled, and were subdued.
That one, by the power of a little merit,
Can still vanquish a great enemy,
How much more so the one who saves all,
Complete in merit—how could he not be at ease?
Commentary: The merit and virtue of Śakra, King of the Devas, is very small, yet it can still rout the great army of invading asuras. How much more so the Bodhisattva, who can save and deliver all sentient beings and has fully perfected every merit and virtue—how could he fail to attain the samādhi of mastery? The Bodhisattva’s merit and virtue is supreme; he will certainly attain great mastery.
In the Trāyastriṃśa Heaven there is a heavenly drum
It is obtained at birth through heavenly karma
When it perceives the assembly of gods growing heedless
This sound arises spontaneously in the sky.
Commentary: Trāyastriṃśa Heaven is translated as the Heaven of the Thirty-Three. There are eight heavens to the east, eight to the south, eight to the west, eight to the north, and one in the center, making thirty-three heavens in all. Among these thirty-three heavens is a heavenly drum with no form or appearance: one can hear its sound but cannot see it. It is brought into being by the karmic retribution of the celestial beings. The celestial beings usually abide in meditation, always calm and quiet, free of distracting thoughts. Whenever they become heedless, the drum sounds without being struck, and a warning rings out spontaneously from the sky: “Practitioners must not indulge in deluded thoughts!”
All five sensual pleasures are impermanent
Like water foam, their nature is illusory
All existences are like dreams and mirages
Also like floating clouds and the moon in water.
Commentary: All wealth, beauty, fame, delicious food, and abundant sleep—the five desires—are impermanent, like foam gathering on water. They are all illusory and unreal, with no true substance at all. All conditioned phenomena are like dreams, illusions, bubbles, and shadows; they are also like sunlight and clouds drifting through the sky, and like the moon reflected in water. All are false and illusory, and should not be clung to.
Heedlessness is enmity and affliction;
It is not the nectar path, but the road of birth and death;
Whoever engages in acts of heedlessness
enters the great fish’s mouth of death and destruction.
Commentary: Indulgence means failing to observe the rules. Practitioners must observe the rules in the four dignified postures—walking, standing, sitting, and lying down. For example, when sitting in meditation, one must sit upright. Leaning forward or slouching backward is indulgence. Being unable to gather in body and mind, with layer upon layer of false thoughts, is also indulgence. Therefore, Bodhisattva Samantabhadra said, “Remember impermanence; do not be indulgent.” Indulgence is a hostile thief and the root of suffering. It is neither the cool, refreshing practice place of sweet dew nor a shortcut for escaping birth and death. In short, it is not a Dharma practice place for ending birth and death. If anyone engages in all kinds of indulgent conduct, in the future they will be swallowed by a great fish in the sea or carried off by the ghost of impermanence.
The world possesses the roots of all suffering
All sages detest and dread them
The qualities of the five sensual pleasures destroy one’s nature
You should delight in the true Dharma
Commentary: The sound that resounds from the heavenly drum expounds all the roots of worldly suffering—that is, suffering arises from the five desires (which may also be described as forms, sounds, smells, tastes, and touch). Therefore, all holy beings take no pleasure in the five desires and instead grow weary of them. The five desires have the nature of destroying merit and virtue: as soon as one gains even a little merit, they destroy it. Everyone, please take heed! You should delight in the true Dharma and not crave the pleasures of the five desires.
The Thirty-Three Heavens hear this sound
All together ascend to the Hall of Good Dharma
Śakra expounds the wondrous Dharma for them
All are guided to follow quiescence and cast off craving
Commentary: When the Thirty-Three Gods heard the heavenly drum spontaneously expounding the Dharma, they all went together to the Hall of the Wonderful Dharma, the place of practice of Śakra Devānām Indra, to listen to the god Indra expound the profound and wondrous Dharma, causing all the gods to practice in accordance with the Dharma and eliminate craving.
That sound is formless and cannot be seen,
Yet it can benefit the hosts of gods.
How much more, by manifesting a body according to their wishes,
Could it fail to ferry all sentient beings across!
Commentary: Although the celestial beings can hear the sound of the heavenly drum arising spontaneously, they cannot see its form. If the heavenly drum can benefit the celestial beings, how much more so can a Bodhisattva, who can manifest a physical form according to the wishes of beings—how could they not rescue and deliver all living beings? Bodhisattvas who practice the Bodhisattva path will certainly give rise to the mind of great loving-kindness and great compassion, to universally ferry beings across and save them far and wide. There is absolutely no question about it. The work of a Bodhisattva is to save beings from suffering and bring them happiness, end birth and death, and enable them to attain the four virtues of Nirvana: permanence, bliss, self, and purity.
When devas and asuras engage in battle,
By the superior power of the devas’ merit,
The heavenly drum sounds, telling the host of devas:
“You should not be afraid!”
Commentary: Asuras often fight with the god Śakra. When they fight, because the devas possess superior merit and virtue, the heavenly drum spontaneously sounds, telling all the gods: “Everyone, you must fight bravely. Do not give rise to fear. You will certainly be victorious. The Asuras will certainly lose.” The heavenly drum constantly encourages the heavenly soldiers and generals, inspiring them to fight the enemy courageously and win.
The devas heard the sound of that drum;
all their worries and fears were dispelled, and their strength increased.
At that time, the asuras’ hearts trembled with fear;
all the troops and soldiers retreated and fled.
Commentary: When all the heavenly beings heard the heavenly drum resounding, they immediately cast off their fear, their fighting strength increased, and their courage grew ten thousandfold. They charged forward to slay the enemy. At that moment, when the Asura soldiers and generals heard the heavenly drum, they instead became afraid, and all of them fled.
The wondrous nectar samādhi is like the heavenly drum
It continually emits the tranquil sound that subdues demons
Great compassion pities and saves all
It universally enables sentient beings to extinguish afflictions
Commentary: The Bodhisattva cultivates the wondrous samadhi of ambrosia, like the heavenly drum, constantly sounding forth the tranquil sound that subdues demons. The Bodhisattva has a mind of great compassion, a mind that pities and rescues sentient beings, bringing all sentient beings everywhere to completely eradicate and cleanse away ignorance and afflictions, and purify body and mind.
The scripture passage above teaches us to eliminate afflictions wherever we are, yet we go looking for afflictions wherever we are, acting contrary to the meaning of the scripture. We turn our backs on the Way and run away; the farther we run, the farther we get from home, not knowing to turn back. Therefore: “The sea of suffering is boundless; turn back, and you will reach the shore.” Once you know how to turn back, you will return to the source—that is, enter the path with a pure, childlike mind and attain the fruit of liberation.
Indra manifests before all the celestial maidens,
Ninety-two nayutas,
Causing each of them to think to herself,
“The Heavenly King alone takes pleasure with me.”
Commentary: Śakra, Lord of Heaven, responded to all the celestial maidens’ requests and played with them. How many celestial maidens were there? There were ninety-two nayutas of celestial maidens. Through his supernatural powers, Śakra transformed his single body into ninety-two nayuta bodies, so that each of those celestial maidens thought, “Śakra is playing only with me.”
As he manifests bodies to respond throughout the assembly of celestial maidens,
So too within the Hall of Good Dharma;
In a single thought, he can display spiritual powers,
And come before them all to expound the Dharma.
Commentary: Śakra appears in ninety-two nayutas of forms and delights in the company of ninety-two nayutas of heavenly maidens, causing them all to feel joy. Likewise, while Śakra is in the Hall of Good Dharma, he expounds the wondrous Dharma in such a way that all beings feel that he is teaching just for them, and they become joyful. In a single thought, Śakra manifests great supernatural powers, transforming himself into countless forms and appearing before all the gods to teach them the wondrous Dharma.
Indra, though possessed of greed, anger, and delusion,
Can make all his retinue rejoice;
How much more one endowed with great skillful means and supernatural powers
Could such a one not make everyone rejoice?
Commentary: Although Śakra, the Lord of Heaven, is still full of greed, anger, and delusion, he can nevertheless make all the celestial maidens in his retinue rejoice. How much more so, then, can Bodhisattvas with great skillful means and great spiritual powers make all sentient beings happy? With great compassion, Bodhisattvas will surely bring joy to sentient beings!
King of the Sixth Heaven of Other-Transformations-and-Sovereignty
Sovereign in the realm of desire
Using karma, afflictions, and suffering as a snare
He binds all ordinary beings.
Commentary: The Heaven King of Freely Enjoying Others’ Emanations dwells at the summit of the Desire Realm, in the sixth heaven. He enjoys sovereignty within the Desire Realm, yet his thoughts are impure and he harbors lustful thoughts. He takes advantage of sentient beings becoming deluded, creating karma, and receiving retribution to weave a net that binds all foolish ordinary beings in the net of birth and death, leaving them unable to attain liberation.
He has greed, desire, anger, and delusion,
Yet holds sway over sentient beings.
How much more one endowed with the ten powers of mastery
Why can he not lead them all to practice together!
Commentary: The King of the Heaven of Freely Enjoying Others’ Emanations not only still has lustful desire, but also the three poisons of greed, anger, and delusion. Yet he has supernatural powers and can catch ordinary people and put them in the net of birth and death. How much more so a Bodhisattva, fully endowed with the ten kinds of power of mastery—how could he not be able to make all sentient beings cultivate together? He certainly can.
Great Brahmā Kings of the three-thousandfold world
All the abodes where the Brahmā gods dwell
All can manifest their bodies, seated there
And proclaim the wondrous, subtle Brahmā voice
Commentary: The Great Brahma King governs three thousand great thousand world systems. In a single thought, he can manifest himself seated before every dwelling place of all the Brahmas, proclaiming all the inconceivable, wondrous Brahma sounds, turning the Wheel of Dharma for them, and teaching them to diligently cultivate meditation.
That one dwells in the worldly Brahma realm—the Brahma King there in the world;
Even in meditation and supernatural powers, all is still as he wishes;
How much more so in the unsurpassed supramundane realm—for one who practices the transcendent path;
In meditation and liberation, how could he not be at ease!
Commentary: The Great Brahma King cultivates the pure path in the Form Realm. His meditative concentration and the wondrous workings of his spiritual powers are still fulfilled just as he wishes. How much more, then, will a Bodhisattva who cultivates the supramundane Dharma attain freedom in meditative concentration and liberation? They will certainly attain freedom.
Maheshvara, sovereign in wisdom
When the Great Ocean Dragon King sends down rain
He can distinguish the number of every raindrop
All are clearly known in a single thought
Commentary: Maheśvara is the king of the Great自在 Heaven. He dwells at the summit of the Form Realm, which is also the Akanistha Heaven. His wisdom is utterly自在; everything goes as he wishes, and his transformations are limitless. When the Great Sea Dragon King sends down rain, he knows every raindrop with perfect clarity in a single thought.
For immeasurable millions of eons, one must diligently cultivate and learn;
For immeasurable millions of eons, diligently cultivate and learn.
Attain this unsurpassed Bodhi wisdom;
Why not, in a single thought, Know the minds of all sentient beings throughout?
Commentary: Bodhisattvas who practice the Bodhisattva path diligently cultivate and study the Buddha Dharma throughout immeasurable kalpas, attaining the wisdom of unsurpassed Bodhi. How could they be unable, in a single thought-moment, to know the minds of all sentient beings everywhere?
The karmic retribution of sentient beings is inconceivable;
By the power of the great wind, the world arose;
The vast ocean, all the mountains, and the celestial palaces;
The radiance of myriad treasures, the myriad kinds of things;
Commentary: Because sentient beings give rise to delusion, create karma, and experience its retribution, they revolve endlessly through the six paths of samsara. This karmic retribution is inconceivable. Through the power of the great karmic wind, all worldly phenomena arise. Vast oceans, great mountains, all the heavenly palaces, radiant jewels, myriad kinds of beings, and so on—all are formed by the karmic wind.
Also can raise clouds and send down great rain,
Also can raise clouds and pour down heavy rain.
Also can disperse and destroy all cloud-vapors,
Also can disperse all clouds and vapors.
Also can ripen all grains,
Also can ripen all crops.
Also can bring peace and happiness to all living beings.
Also can bring peace and happiness to all living beings.
The great force of karmic wind also raises all the great clouds and pours down great rains. It also disperses all the clouds of vapor, ripens all kinds of grains, and teaches all sentient beings to attain bliss, arouse the aspiration for bodhi, diligently cultivate the Buddha’s path, and liberate sentient beings far and wide.
The wind cannot learn the pāramitās,
Nor learn the Buddha’s many virtues;
Yet it accomplishes inconceivable deeds
How much more so one who fulfills all vows!
Commentary: The power of karmic wind, though it can bring to completion all the myriad things of the world, cannot learn the Dharma-gate of the Paramitas, nor can it learn all the merits and virtues of the Buddha’s practice. Yet it can bring about inconceivable things. How much more so the Bodhisattvas, who are endowed with all the great vows! They make the four great vows and all their other vows; these Bodhisattvas accomplish things that are all the more inconceivable.
All kinds of sounds made by men and women,
All the sounds of birds and beasts,
The sounds of the great sea, flowing rivers, and thunder
All can delight the minds of sentient beings.
Commentary: Men have men’s voices, women have women’s voices, the elderly have the elderly’s voices, and the young have the young’s voices. All kinds of voices can be clearly distinguished. The sounds of all birds and beasts are different. The sound of the ocean and the sound of flowing streams are also different. The sounds of thunder and lightning, whether loud or soft, are different too. Yet every kind of sound causes sentient beings to feel joy and delight.
Moreover, knowing that the nature of sound is like an echo
Wait until attaining unobstructed, wondrous eloquence
Universally respond to sentient beings and expound the Dharma
And yet cannot make the world rejoice!
Commentary: The Bodhisattva practices the Bodhisattva path and also knows that the nature of sound is like an echo. Having attained the samadhi of unobstructed wondrous eloquence, the Bodhisattva responds to the capacities and conditions of all sentient beings everywhere, expounding all wondrous Dharma to teach and transform them. How could the Bodhisattva fail to bring joy to all sentient beings in the world? They are certain to be joyful, every one of them.
The ocean possesses wondrous, distinctive Dharma,
And can be the seal of equality for all.
Sentient beings, precious treasures, and flowing streams
It embraces all, rejecting none.
Commentary: Although the ocean is an insentient being, it has a wondrous and extraordinary Dharma. It can make the ocean seal shine forth, imprinting all things equally. All things are imprinted equally in the ocean. That is, all sentient beings and all precious treasures are imprinted in the ocean, and all bodies of water, large and small, flow into it. The ocean receives them all and never rejects them.
Those of inexhaustible meditative concentration and liberation;
The seal of equality is likewise so
All the wondrous practices of merit and wisdom
All are cultivated everywhere, without weariness or complacency.
Commentary: A Bodhisattva attains inexhaustible meditative concentration, wisdom, and liberation, or teaches all sentient beings impartially, without a discriminating mind—like the ocean, which does not reject even a small stream.
A Bodhisattva cultivates the Bodhisattva path, cultivating all blessings and virtues and all wisdom. Hence, “Cultivate blessings and wisdom together.” Cultivating blessings benefits others; cultivating wisdom benefits oneself. If one only benefits others and does not know how to benefit oneself, one has blessings but no wisdom. If one only knows how to benefit oneself and does not know how to benefit others, one has wisdom but no blessings.
How does one benefit oneself and cultivate wisdom? By studying all the scriptures. Hence, “Enter deeply into the treasury of the scriptures, and wisdom will be like the ocean.” How does one benefit others and cultivate blessings? By doing one’s utmost within the limits of one’s ability. Whatever benefits sentient beings, do it to the best of your ability, without calculating what you will receive in return or harboring any other ulterior motives. In short, know only to spread the Dharma and benefit living beings, without seeking fame, reputation, or material gain.
A Bodhisattva diligently cultivates all the wisdom of Prajñā, the six perfections, and myriad practices. Each of the eighty-four thousand Dharma gates is cultivated to perfection, without ever becoming weary or feeling satisfied. At all times, one diligently cultivates morality, concentration, and wisdom, thereby eliminating greed, anger, and ignorance.
When the Great Ocean Dragon King sports,
Freely throughout all places,
He raises clouds that fill the four continents,
Those clouds have manifold, magnificent hues
Commentary: The Dharma Master explained: When the Dragon King in the sea frolics with his spiritual powers, he is free to go wherever he wishes. He raises clouds throughout an entire four-continent world—that is, the Eastern Victorious Body Continent, the Southern Jambudvipa Continent, the Western Cattle-Goods Continent, and the Northern Kuru Continent. The clouds that rise over these four continents are adorned with all kinds of exquisite, wondrous colors and are exceedingly beautiful.
The Sixth Heaven of Freely Enjoying Others’ Emanations
There, the clouds are the color of real gold,
In the Heaven of Delight, the color of red jewels.
Tusita Heaven, the color of frost and snow
Commentary: The sixth heaven of the Desire Realm is called the Heaven of Freely Enjoying Things Created by Others. The clouds that arise there are the color of pure gold. The clouds that arise in the Heaven of Enjoying Transformations are the color of red jewels. The clouds that arise in the Tuṣita Heaven are like frost and snow.
The Yama Heaven above is the color of lapis lazuli.
The Heaven of the Thirty-Three is the color of agate.
The Heaven of the Four Heavenly Kings is the color of crystal.
Upon the waters of the great ocean is the color of diamond.
Commentary: The Yama Heaven is the third heaven of the Desire Realm. The color of the clouds that rise there is like lapis lazuli. The color of the clouds that rise in the Heaven of the Thirty-Three is like agate. The color of the clouds that rise in the Heaven of the Four Heavenly Kings is like crystal. The color of the clouds that rise above the great ocean is like diamond.
Among the Kinnaras, the wondrous-fragrance color.
The dwelling place of the nāgas is lotus-colored.
The dwelling place of the yakshas is white-goose-colored.
Among the asuras, the mountain-rock color.
Commentary: Where the Kinnaras dwell, the color of the clouds that arise is like the color of wondrous fragrance. Where the dragons dwell, the color of the clouds that arise is like the color of lotus flowers. Where the Yakshas dwell, the color of the clouds that arise is like the color of white cranes. Where the Asuras dwell, the color of the clouds that arise is like the color of rocky mountains.
In Uttarakuru, the color of golden flame;
In Jambudvipa, the color of precious blue.
The other two continents are adorned in varied colors,
Appearing in accord with what beings delight in.
Commentary: In the Northern Uttarakuru Continent, the clouds that appear are the color of fiery gold. In the Southern Jambudvipa Continent, the clouds that appear are the color of precious blue. In the Eastern Purvavideha Continent and the Western Aparagodaniya Continent, the clouds that appear are a magnificent mixture of colors. All of these are different-colored clouds that manifest in accordance with sentient beings’ preferences.
Moreover, in the Heaven of Freely Enjoying Others’ Emanations,
Lightning amid the clouds gleams like sunlight.
Above, in the Heaven of Delight, like moonlight.
In Tuṣita Heaven above, Jambū gold.
Commentary: The Great Dragon King of the Ocean has great spiritual powers. He raises great clouds everywhere, each of a different color, and manifests great light everywhere. In the clouds over the Heaven of Freely Enjoying Transformations, lightning flashes shine like sunlight. In the clouds over the Heaven of Delight in Transformation, lightning flashes shine like moonlight. In the clouds over the Tuṣita Heaven, lightning flashes shine like the golden light of Jambudvīpa
In the Yāma Heaven, the hue of conch shell and snow.
In the Heaven of the Thirty-Three, the hue of golden flame
In the Heaven of the Four Heavenly Kings, the hue of many jewels
In the middle of the great sea, the hue of red pearls
Commentary: In the clouds above the Yama Heaven, flashes of lightning shine snow-white. In the clouds above the Heaven of the Thirty-Three, flashes of lightning shine like fire-gold. In the clouds above the Heaven of the Four Heavenly Kings, flashes of lightning shine in the colors of various precious treasures. In the clouds over the sea, flashes of lightning shine like red jewels.
Kinnara realm, lapis-lazuli hue.
The Dragon King’s dwelling, treasure-house hue.
Yaksha dwelling, crystal hue.
Among the Asuras, agate hue.
Commentary: Where the Kinnaras dwell, the flashes of lightning in the clouds are lapis-lazuli colored. Where the Dragon Kings dwell, the flashes of lightning in the clouds are treasure-colored. Where the Yakshas dwell, the flashes of lightning in the clouds are crystal-colored. Where the Asuras dwell, the lightning is agate-colored.
The realm of Uttarakuru is the hue of a fire-jewel.
In Jambudvīpa is the hue of Indra’s blue.
The other two continents are variously adorned,
Like the colors of clouds and lightning as well.
Commentary: In Northern Uttarakuru, lightning flashing among the clouds is the color of fire-jewels. In Southern Jambudvipa, lightning flashing among the clouds is indranila blue. In Eastern Videha and Western Godaniya, lightning flashing among the clouds over those two continents is variegated and splendid, like the colors of the clouds, and manifests all kinds of colors according to the beings’ preferences.
Thunder resounds in the Paranirmita-vaśavartin Heaven like Brahma’s voice.
In the Heaven of Delight in Emanation, the sound of a great drum.
In the Tuṣita Heaven, the sound of singing.
In the Yāma Heaven, the sound of heavenly maidens.
Commentary: The colors of the clouds that rise from the Great Ocean Dragon King, the flashes of lightning, and even the sounds they make are all different. Therefore, everything in the world is expounding the wondrous Dharma. Speaking of cause and effect, why are people born as people? Why are dogs born as dogs? People are born as people because in the past they did the deeds of human beings. Dogs are born as dogs because in the past they did the deeds of dogs. The same principle applies to other kinds as well.
We practitioners must clearly understand cause and effect; we must not go against it. We must believe that karmic retribution is absolutely true, without the slightest error. Remember! Do not casually speak falsely about right and wrong, or fail to observe the rules. That is going against cause and effect, and in the future you will surely fall into hell—there is no doubt about it.
The thunder in the sky of Paranirmita-vaśavartin sounds like the voice of Brahma. The thunder in the sky of Nirmāṇarati sounds like a heavenly drum. The drums in the sky of Tuṣita sound like singing. The thunder in the sky of Yāma sounds like celestial maidens
Above that Heaven of the Thirty-Three,
Sounds of many kinds, like those of the kinnaras.
Among the gods of the Four Heavenly Kings, who protect the world,
Sounds like those produced by the gandharvas.
Commentary: The sounds in Trāyastriṃśa Heaven are like the Kinnaras performing all kinds of majestic Dharma music. Those sounds can cause sentient beings to bring to mind the Buddha, the Dharma, and the Sangha. The sounds in the Heaven of the Four Heavenly Kings are like music performed by the Gandharvas, and can cause all who hear them to feel delight.
In the sea, the sound of two mountains striking one another.
Among the Kinnaras, the sound of flutes.
In the cities of the dragons, the sound of kalavinkas.
At the yakshas’ dwelling place, the sound of dragon maidens.
Commentary: The sound in the ocean is like two mountains colliding. The sound among the Kinnaras is like the sound of flutes and reed pipes. The sound in the Dragon King’s city is like the singing of Kalavinka birds. The sound where the Yakshas dwell is like Dragon Maidens singing.
Among the Asuras, in the central heaven, the sound of drums;
Among humankind, the sound of the sea tide.
Commentary: The sounds in the realm of the asuras are like the sound of heavenly drums. The sounds in the human realm are like the sound of the ocean tide. The same thunder is heard differently in each realm. This is because the karmic retributions of sentient beings differ, and so the sounds in each realm are different.
The Heaven of Freely Enjoying Others’ Transformations rains wondrous fragrance
Various kinds of mixed flowers serve as adornment
The Heaven of Delight in Transformation rains tāla flowers,
Mandāra flowers and sprinkled fragrance.
Commentary: In the Heaven of Freely Enjoying the Emanations of Others, wondrous fragrances and all kinds of assorted flowers often rain down as adornments. In the Heaven of Enjoying Emanations, tāla flowers and mandārava flowers often rain down, and floral fragrance is sprinkled as an adornment.
In the heaven above Tusita, maṇi jewels rain down.
Adorned with all kinds of precious gems.
The jewel in the topknot shines like the moon
Exquisite garments of true-gold color.
Commentary: In Tusita Heaven, it often rains maṇi jewels, with all kinds of treasures to adorn everything. A precious jewel in the hair knot emits light like moonlight. There are exquisite, top-quality garments in a true golden hue, dazzlingly radiant and very beautiful.
In the Yāma Heaven, banners, pennants, and canopies rain down;
Garlands of flowers, incense, and fragrant unguents are wondrous adornments;
The finest garments, the color of red pearls;
And all kinds of performing arts and music;
Commentary: In the Yama Heaven, jeweled garlands, jeweled banners, jeweled canopies, and so on often rain down. There are also all kinds of flower garlands, all kinds of perfumes and ointments, all kinds of wondrous and exquisite adornments and implements, all kinds of fine, top-quality garments in the color of red pearls, and all kinds of music—all to adorn the Yama Heaven.
Thirty-three heavens’ wish-fulfilling jewels
Firm black aloeswood and sandalwood incense,
Turmeric, kirāta, tamāla, and the like,
Fragrant vapors and perfumed water rain down mingled together.
Commentary: In the Heaven of the Thirty-Three, wish-fulfilling jewels often rain down from the sky. There is also incense of black, hard sinking aloeswood and sandalwood, as well as turmeric incense, kela incense, dama incense, and so on. Beautiful flowers and fragrant water also continually rain down together from the sky, adorning Trāyastriṃśa Heaven.
In the cities of the world-protectors, fine delicacies rain down;
Their color, fragrance, and flavor all increase strength;
Inconceivable wondrous treasures also rain down;
All of it is brought forth by the Dragon King.
Commentary: In the city of the Heaven of the Four Heavenly Kings, delicious foods rain down regularly. They are complete in color, fragrance, and flavor, make one eat heartily, and increase one’s strength. These delicious foods are nourishing and have a delightful taste. Although we do not get to eat them, as we discuss this passage of the sutra now, we feel very satisfied. Why? Because the joy of meditation is our food, and the joy of the Dharma fills us completely. All kinds of wondrous, inconceivable jewels also rain down. That realm is entirely manifested through the spiritual powers and transformations of the Great Sea Dragon King.
Again, within that great ocean,
it pours down without ceasing, like cart axles;
again, it rains an inexhaustible treasure trove,
and also rains down all kinds of adornment-jewels.
Commentary: Again, in the great ocean, torrential rain falls continuously without stopping, like a wheel turning round and round without rest. It also rains down an inexhaustible great treasury of jewels and all kinds of jeweled adornments, as if rain were falling from heaven, descending from the sky in quantities as numerous as raindrops.
In the Kinnara realm, jeweled garlands rain down
Multicolored lotus garments and jewels
Fragrances of Vāriṣika and Mallikā
All kinds of musical sounds are fully present
Commentary: The Kinnara world often rains jeweled necklaces. It also has garments in all kinds of lotus colors, beautiful jewels, the fragrances of pārijāta and mallikā, and all kinds of music; everything is fully complete.
In the cities of the dragons, red jewels rain down.
Within the Yaksha city, maṇi jewels rain down.
Among the Asuras, weapons rain down.
They subdue all their hostile enemies.
Commentary: In the city of the dragon beings, red pearls often rain down. In the city of the Yakshas, maṇi jewels often rain down. In the realm of the asuras, weapons and clubs often rain down, subduing all hostile enemies
In Uttarakuru, jeweled necklaces rain down
Countless wondrous, supreme flowers rain down as well.
In the two continents of Purvavideha and Godaniya
All kinds of adornments rain down.
Commentary: In Uttarakuru, wondrous necklaces often rain down, as do immeasurable precious and supremely wondrous flowers. In Purvavideha and Aparagodaniya, all kinds of wondrous adornments often rain down.
In Jambudvīpa, rain falls as pure water;
It gently and delightfully moistens, always at the proper time;
It nurtures flowers, fruits, and medicinal plants;
It ripens all the grains and crops;
Commentary: In the realm of Jambudvipa, pure water often rains at the proper time, nourishing all things and bringing joy to people. Such rain can foster the growth of all flowers, fruits, medicines, and grains, and so forth, bringing all crops to maturity. Wherever precious jewels rain down, this is brought about by the karma of sentient beings, giving rise to such a realm.
When we study the Buddhadharma, we must believe in its principles. If the principles are complete, then it is the Buddha speaking; if they are incomplete, then it is a demon speaking. This is the best way to discern them. Do not concern yourself with whether this passage in a sutra was spoken by the Buddha or that passage was written by a disciple. Mencius said, “If you believe everything in the Book of Documents, you might as well have no Book of Documents.” Why did Mencius have to say this? Because the Book of Documents records: “When King Wu attacked King Zhou, the blood flowed so abundantly that pestles floated.” King Wu attacked King Zhou—one wise man attacking an unwise man—so could there really have been blood flowing so abundantly that pestles floated? Therefore, it is better not to have books than to believe everything in them. We could put it this way: “If you believe everything in the sutras, you might as well have no sutras.” In every sutra, the most important principles are only a few. If you can keep the important principles in mind, that is enough. Every sutra has its value; you need only understand what is essential. That is what matters most. Do not swallow it whole without chewing, eating without knowing its taste. As the saying goes, “If you try to take in too much, you cannot chew it thoroughly.” What good is eating a lot if you cannot digest it? When the Buddha was about to enter Nirvana, one of his disciples asked him, “World-Honored One! What about the scriptures you have spoken?” The Buddha replied, “I have never spoken a single word. Where did the scriptures come from?” The Buddha taught the Dharma for forty-nine years, in more than three hundred assemblies. How could he have spoken not a single word? Does that mean the Buddha was lying? No! The meaning here is to teach people not to cling to the scriptures, to sweep away all dharmas, to depart from all marks, and not to cling to any forms.
Thus, immeasurable wondrous adornments
Various clouds, lightning, thunder, and rain
Dragon Kings can freely bring them all about
While their bodies remain unmoving and without distinction.
Commentary: The immeasurable adornments mentioned above are all manifestations of the adornment of the Buddha-land. The various clouds, lightning, thunder, rain, and so forth are all transformations brought forth through the freely wielded spiritual powers of the Dragon King of the Great Ocean. He can bring about all these realms without moving his own body, and without making distinctions, he accomplishes such wondrous and magnificent realms.
All things and phenomena in the world are expounding the wondrous Dharma. Thus, “water flows, flowers bloom, and the wind blows softly”—all are manifesting the sound of the Dharma. If one recognizes this, it is the wondrous Dharma. All things, whether they appear in subtle or coarse forms, are speaking the Dharma. If one does not understand this wondrous Dharma, then one cannot recognize even the Dharma spoken by the Buddha. An ancient worthy once said: “Green bamboo, lush and verdant, is all true suchness;
Yellow flowers, withered and faded—where are they not Prajñā?” This is what is meant by unintentionally expounding the Dharma. I often say, “Whoever expounds the Dharma in a way that makes sense, I believe; whoever expounds it in a way that does not make sense, I do not believe. I believe in truth, not in written words; written words are merely a tool for revealing the truth.” He dwells in the ocean of worlds,
The Dragon King in the ocean of worlds.
He can still manifest this inconceivable power,
He can still manifest such inconceivable power.
How much more one who enters the ocean of Dharma, endowed with merit—
How much more one who enters the ocean of Dharma, endowed with merit—
Could such a one be unable to perform great miraculous transformations?
And yet be unable to manifest great miraculous transformations! The teaching says: The Dragon King is in the sea of the world, yet can manifest such an inconceivable realm and possess such power. How much more so can a Bodhisattva who practices the Bodhisattva path, delves deeply into the treasury of the sutras, attains wisdom as vast as the sea, enters the ocean of Dharma, and is endowed with the virtues of all Buddhas manifest great supernatural powers and transformations! Such wondrous powers and functions are surely within their reach.
The liberation gates of those Bodhisattvas
Cannot be fully revealed by any example.
Now, using these examples,
I will briefly describe their sovereign power.
Commentary: The liberation practiced by all Bodhisattvas cannot be clearly revealed even by using every possible example, nor can it be fully expressed. Bodhisattva Worthy Leader said, “The example I am using now merely gives a brief account of the power of freely wielded supernatural abilities.”
Foremost wisdom, vast wisdom
True wisdom, boundless wisdom
Superior wisdom and transcendent wisdom,
Such a Dharma teaching has now been expounded.
Commentary: Only Bodhisattvas with foremost wisdom, or vast wisdom, can understand this principle. Only those with true wisdom, or boundless wisdom, can believe in this principle. Only those with especially superior wisdom, or surpassing wisdom, can clearly understand this principle. I have now finished speaking about the various wisdom Dharma methods mentioned above.
This Dharma is rare and exceedingly extraordinary.
If someone, upon hearing it, can patiently accept it,
Can believe, receive, and praise and expound it,
To do so is exceedingly difficult.
Commentary: This Dharma is exceedingly rare and extraordinary. If someone hears this Dharma, they can patiently accept it in their heart, realize the forbearance of the non-arising of phenomena, harbor not the slightest doubt, believe in this Dharma, receive and accept it, and praise it. To do so is a rare and difficult feat.
All ordinary beings in the world,
Those who believe in this Dharma are exceedingly rare;
If anyone diligently cultivates pure merit,
Only through the power of causes accumulated in the past can one believe.
Commentary: If all the foolish ordinary beings in the world are able to believe this wondrous Dharma, it is exceedingly difficult to attain. If there are people who diligently cultivate pure merit, it is all thanks to the power of the causes and merits from their past practice that they are able to believe this wondrous Dharma.
Among all sentient beings in all worlds,
Few seek the Śrāvaka Vehicle;
Those who seek the Pratyekabuddha Vehicle are even fewer;
Those who turn toward the Great Vehicle are exceedingly hard to encounter.
Commentary: Among all sentient beings in the world, very few wish to seek the Śrāvaka Vehicle. Even fewer seek the Pratyekabuddha Vehicle. Those who aspire to the Mahāyāna are fewer still and very difficult to encounter.
Those who aspire to the Great Vehicle are already few;
To believe this Dharma is even harder.
How much more to uphold and recite it, and explain it to others;
To practice in accordance with the Dharma and truly understand it!
Commentary: Those who aspire to the Great Vehicle are difficult to meet and difficult to see. One might think this is easy, but believing in the Dharma taught by Bodhisattva Samantabhadra is even more difficult. Believing is no easy matter; how much more difficult it is to uphold and recite it, and to explain it to others. To practice in accordance with the Dharma and clearly understand its true meaning is more difficult still.
If someone were to carry the three thousand great thousand worlds
upon their head for an entire kalpa, their body unmoving,
what that person did would not be difficult;
to believe this Dharma is truly difficult.
Commentary: If someone were to carry the three-thousand great thousand worlds on their head for the duration of a kalpa without moving their body, that would be something impossible. Even doing this would not be considered difficult; what is truly difficult is for someone to believe this Dharma. The principles of the Flower Garland Sutra spoken by Bodhisattva Samantabhadra are so wondrous and subtle that people find them impossible to believe.
Someone could hold ten Buddha-lands in their hand
And stand in empty space for an entire kalpa;
What that person did would not be difficult
To believe this Dharma is truly difficult.
Commentary: If someone were to hold up ten Buddha-worlds in the palm of their hand and stand in midair for the duration of an eon without their body moving, that would be something impossible to do, yet it would not be difficult. The hardest thing of all is to believe in this Dharma. Because this wondrous Dharma is inconceivable and its realm is so profound and mysterious, it lies beyond the reach of the wisdom of ordinary people; therefore, they cannot believe in it.
To beings as numerous as dust motes in ten Buddha-fields,
Give all manner of pleasures for an entire kalpa
The merit of that deed is still not supreme;
One who believes this Dharma is supreme.
Commentary: If someone were to give each of the beings, as numerous as the dust particles in ten Buddha realms, whatever objects they desired, and do so for an entire kalpa, the resulting merit would be immeasurable and boundless, yet it would still not be the most supreme. The merit of believing in this wondrous Dharma is supreme. In short, the merit of believing in this Dharma is hundreds of thousands of millions of times greater than the merit of giving alms.
At the abodes of Buddhas as numerous as dust motes in ten Buddha-lands,
They all reverently make offerings throughout an entire kalpa.
If one can recite and uphold this chapter,
One’s merit surpasses theirs and is supreme.
Commentary: If someone were to make four kinds of offerings to each of as many Tathagatas as there are grains of dust in ten Buddha-lands:
1). Food and drink.
2). Clothing.
3). Utensils.
4). Medicines; serving the Buddha, revering the Buddha, and drawing near to the Buddha. In this way, over the course of one kalpa, one has planted a great deal of merit. But if someone can recite this verse from the Worthy Leader Chapter, they will gain merit that is even more supremely excellent: making offerings to all the Buddhas of the three times and ten directions.
At that time, after Bodhisattva Xianshou had spoken this verse, the worlds in the ten directions quaked in six ways, the palaces of the māras vanished, and the evil destinies came to rest. All the Buddhas of the ten directions appeared before him, each extending a hand to touch his crown, and together they praised him, saying, “Well done! Well done! You have excellently expounded this Dharma. We all rejoice in it.”
Commentary: At that time, after Bodhisattva Worthy Chief had spoken this verse, the worlds in the ten directions all quaked in six ways, the palaces of Māra vanished, and the evil destinies came to a halt. The Buddhas of the ten directions all appeared before Bodhisattva Worthy Chief, each placing his right hand upon his head, and praised him in unison, saying, “Well done! Well done! You have skillfully expounded this Dharma. We all rejoice in it.” After Bodhisattva Worthy Leader had finished reciting the verse above, six kinds of upheaval occurred throughout the worlds of the ten directions: shaking, roaring, and striking, which pertain to sound; and moving, surging, and rising, which pertain to form. These six phenomena represented adornment. At that time, the palaces of the demon kings also disappeared, and the three evil paths came to a halt. The Buddhas of the ten directions all appeared everywhere before Bodhisattva Worthy Leader. Each Buddha raised a golden-colored right hand and rubbed the crown of Bodhisattva Worthy Leader’s head, and together they praised him, saying, “Well done! Well done! You have skillfully expounded this Dharma. We all rejoice in it.”
END OF CHAPTER 12