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
— oOo —
Chapter 14 – Verses of Praise Atop Mount Sumeru
This is the fourteenth chapter, in which Shakyamuni Buddha expounds the Dharma-gate of the Ten Abodes in the Palace of Wonderful Victory in Trāyastriṃśa Heaven. Therefore, it is called the Chapter of Verses Praising on the Summit of Mount Sumeru.
At that time, through the Buddha’s spiritual power, in each of the ten directions there was one great Bodhisattva, each accompanied by Bodhisattvas as numerous as the dust motes in Buddha-lands. They came from worlds beyond lands numbering as many as the dust motes in a hundred Buddha-lands and gathered together.
Commentary: After the chapter “Ascending to the Summit of Mount Sumeru” had been completed, the Buddha manifested the power of His great spiritual penetrations. As a result, in each of the worlds throughout the ten directions, there appeared a great Bodhisattva. This is a symbolic expression, used to set forth the Dharma of the Ten Abodes. A great Bodhisattva is the foremost among Bodhisattvas—a leader. Each great Bodhisattva led Bodhisattvas as numerous as the dust motes in Buddha-lands, and together they came to the Hall of Wonderful Excellence in the Trāyastriṃśa Heaven. They gathered from worlds beyond Buddha-lands as numerous as the dust motes in a hundred Buddha-lands, and came to draw near to Śākyamuni Buddha.
Their names are Dharma Wisdom Bodhisattva, All Wisdom Bodhisattva, Supreme Wisdom Bodhisattva, Merit Wisdom Bodhisattva, Diligent Wisdom Bodhisattva, Good Wisdom Bodhisattva, Wisdom Bodhisattva, True Wisdom Bodhisattva, Unsurpassed Wisdom Bodhisattva, and Unshakable Wisdom Bodhisattva.
Commentary: When the Buddha expounded the Dharma at the Hall of Sublime Victory, ten great Bodhisattvas came to the Dharma assembly, rejoiced in the merit, praised the Buddha’s virtues, and helped the Buddha propagate the Buddhadharma. These are the names of the ten great Bodhisattvas from the ten directions:
1). In the east is the Bodhisattva Dharma Wisdom. He clearly understands the Buddhadharma and opens up great wisdom.
2). In the south is the Bodhisattva All Wisdom. He understands all the Buddhadharma and realizes all wisdom.
3). In the west is the Bodhisattva Superior Wisdom. He possesses exceptional wisdom.
4). In the north is the Bodhisattva Merit Wisdom. He possesses all kinds of merit and virtue and thereby attains true wisdom.
5). In the northeast is the Bodhisattva Diligence Wisdom. He devotes himself to cultivating the Dharma practice of diligence and attains great wisdom.
6). In the southeast is the Bodhisattva Good Wisdom. He devotes himself to good deeds and thereby opens up wisdom.
7). In the southwest is the Bodhisattva Wisdom. He devotes himself to the Prajna Dharma practice and thereby attains great wisdom.
8). In the northwest is the Bodhisattva True Wisdom. Through practicing the precepts and not telling lies, he attains true wisdom.
9). Below is the Bodhisattva Supreme Wisdom. His wisdom is unsurpassed; no one is above him.
10). Above is the Bodhisattva Firm Wisdom. His wisdom is as firm as a vajra, both luminous and sharp.
The lands from which they came are called the Indra Flower World, the Padma Flower World, the Jewel Flower World, the Utpala Flower World, the Vajra Flower World, the Wondrous Fragrance Flower World, the Delightful Flower World, the Aruna Flower World, the Narada Flower World, and the Space Flower World.
Commentary: From which worlds did those ten great Bodhisattvas come?
1. They came from the Indra Flower World.
2. They came from the Padma World.
3. They came from the Jewel Flower World.
4. They came from the Utpala Flower World.
5. They came from the Vajra Flower World.
6). From the world of Wonderful Fragrance Flower onward.
7). From the world of Delightful Flower onward.
8). From the world of Aruna Flower onward.
9). From the world of Narada Flower onward.
10). From the world of Space Flower onward.
These are also the worlds of the ten directions.
They cultivated pure conduct in the presence of the Buddhas, namely: Special Moon Buddha, Endless Moon Buddha, Immovable Moon Buddha, Wind Moon Buddha, Water Moon Buddha, Liberation Moon Buddha, Supreme Moon Buddha, Constellation Moon Buddha, Pure Moon Buddha, and Clear-Understanding Moon Buddha.
Commentary: The ten great Bodhisattvas, each residing at the Buddha’s place of awakening, practice pure conduct. They draw near to ten Buddhas. The names of those ten Buddhas all use the word “moon” as a symbol. Why? It represents the perfect and unobstructed virtue of wisdom, and blessings and wisdom free from hindrance. Wisdom and blessings are both complete, so they are like the full moon.
Those ten Buddhas are:
1). Buddha Extraordinary Moon: Because he attained the Dharma through ten difficult things, he is called Extraordinary.
2). Buddha Inexhaustible Moon: He gave rise to ten great aspirations that can never be exhausted.
3). Buddha Immoveable Moon: He contemplates the equality of what is unequal, and so is not shaken.
4). Buddha Wind Moon: He clearly understands karmic conduct, birth and death, and Nirvana; like the wind, he does not abide.
5). Buddha Water Moon: He brings benefit and peace to all sentient beings, like water that moistens everywhere.
6). Buddha Liberation Moon, having heard the ten kinds of Dharma, has a mind that remains concentrated and unmoving.
7). Buddha Supreme Moon, who is called supreme because he has heard the ten kinds of non-retrogression.
8). Buddha Star-Moon, whose three karmic actions are without fault, like bright, pure stars.
9). Buddha Pure Moon, who has skillful knowledge of afflictions and habitual tendencies, and is therefore pure.
10). Buddha Clear-Awareness Moon, who observes the faculties and desires of sentient beings and understands them completely.
These bodhisattvas arrived at the Buddha’s presence and bowed at his feet. In the direction from which each had come, they each conjured a lion throne of the Vairocana Treasury,
Commentary: Those ten great Bodhisattvas led their retinues of Bodhisattvas to the Hall of Wondrous Victory, where the Buddha was dwelling. They bowed at the Buddha’s feet and circumambulated him clockwise three times. According to the directions from which they had come, each manifested a Vairocana Treasury lion throne and sat cross-legged upon it, listening as the Buddha expounded the great Dharma of the Flower Garland.
They sat on their seats in the full-lotus posture.
In this world, the Bodhisattvas assembled atop Mount Sumeru. All worlds were likewise so; the names of those Bodhisattvas, the worlds, and the Buddhas’ names were all alike, without distinction.
Commentary: In this Saha world, the Bodhisattvas gather on the summit of Mount Sumeru. In the worlds of the ten directions, it is the same on every summit of Mount Sumeru; all the Bodhisattvas gather there as well. The names of those ten great Bodhisattvas, the names of the ten worlds, and the titles of the ten Buddhas are all exactly the same.
At that time, the World-Honored One emitted from the toes of both feet hundreds of thousands of millions of wondrously colored rays of light, universally illuminating all the worlds in the ten directions. In the palace of Śakra atop Mount Sumeru, the Buddha and the great assembly were all manifest.
Commentary: At that time, from the toes of both feet of the Buddha Shakyamuni, hundreds of thousands of millions of rays of brilliant colors streamed forth, illuminating all the worlds in the ten directions. On the summit of Mount Sumeru, in the palace of the god Indra.
In this world and that world, in this realm and that realm, throughout the immeasurable Buddha-lands, Buddhas and their great assemblies appear in every world. In short, what is happening as the Buddha teaches the Dharma in the Saha World is happening throughout the ten directions.
Bodhisattva Dharma Wisdom, relying on the Buddha’s awesome spiritual power, surveyed the ten directions and then spoke in verse, saying: At that time, the Bodhisattva Dharma Wisdom, relying on the Buddha’s spiritual power, surveyed the ten directions and spoke these verses, saying: Commentary: At that time, Bodhisattva Dharma Wisdom, in the east, relying on the great majestic spiritual power bestowed by Shakyamuni Buddha, surveyed the faculties, capacities, causes, and conditions of sentient beings in the ten directions and used verses to speak of the Buddha’s virtues.
The Buddha emitted pure light
Universally beholding the World-Teacher
At the summit of Mount Sumeru
Dwelling in the Sublime Victory Hall.
Commentary: The pure light of Shakyamuni Buddha, radiating from the toes of both feet, was seen by all the Bodhisattvas and all sentient beings in the worlds of the ten directions, who beheld the Great Guide of the world (the Buddha), dwelling in the Hall of Wonderful Victory atop Mount Sumeru.
All the Śakra kings of heaven
Invite the Buddha into the palace;
All use ten wondrous verses
To praise the Tathāgatas.
Commentary: In the worlds of the ten directions, all the heavenly kings Śakra invite Śākyamuni Buddha to enter the Hall of Sublime Victory. Each uses ten excellent verses to praise the virtues of the Buddhas. Everything is just as it is in the Hall of Sublime Victory atop Mount Sumeru in the Saha World, with no difference.
Within those great assemblies,
All the hosts of Bodhisattvas
Came from the ten directions,
Manifested seats, and sat upon them.
Commentary: In that great Dharma assembly of the Buddhas, all the Bodhisattvas had come from worlds in the ten directions. Each Bodhisattva manifested a Vairocana Treasury lion throne and sat peacefully upon it, listening to the great Flower Garland Dharma.
The Bodhisattvas in that assembly
All had the same names as we;
The worlds from which they came
Were likewise so named.
Commentary: In worlds as numerous as the dust motes in a hundred Buddha-lands, the names of the Bodhisattvas in all the Dharma assemblies are just like our names. The names of the worlds they visit are also like the name of the Saha World, Southern Jambudvipa.
The World-Honored Ones in their own lands,
Their names are all alike;
Each in the presence of their Buddha
Purely cultivates the unsurpassed practice.
Commentary: The names of the Buddhas and the lands from which those Bodhisattvas come are also the same. Each one dwells in their own land, cultivating the supreme, pure, compassionate practices.
O disciple of the Buddha, you should contemplate
the Tathagata’s sovereign power
all of Jambudvipa
say that the Buddha is within it.
Commentary: Bodhisattva Dharma Wisdom called out to the Buddha’s disciples: “All of you should contemplate and see. You should know that this is all accomplished through the Tathāgata’s power of freely wielded spiritual abilities. Throughout the entire world of Southern Jambudvīpa, everyone says that the Buddha is there, turning the great Wheel of Dharma and teaching all sentient beings.”
We now behold the Buddha,
Abiding atop Mount Sumeru;
In all ten directions, it is likewise,
Through the Tathagata’s sovereign power.
Commentary: We can all now see the Buddha dwelling atop Mount Sumeru. Sentient beings throughout all the worlds of the ten directions can also see the Buddha residing atop Mount Sumeru. This realm is brought about through the Tathagata’s accomplished, sovereign spiritual powers.
Within each and every world,
Generate the aspiration to seek the Buddha Way,
Relying on vows such as these,
Cultivate the practices of bodhi,
Commentary: Throughout all the worlds in the ten directions, every Bodhisattva who in the past had aroused the aspiration to seek the Buddha Way attained unsurpassed Buddhahood in accordance with the vows they had made. Life after life, kalpa after kalpa, they cultivated the practices of bodhi and followed the path of awakening.
The Buddha, with various kinds of bodies,
travels throughout the world.
Nothing obstructs him in the Dharma Realm;
no one can measure him.
Commentary: The Buddha employs all kinds of transformation bodies and travels throughout all worlds. The Buddha’s Dharma body pervades the entire Dharma realm, reaching everywhere without obstruction, and no one can know the realm of the Buddha’s wondrous spiritual powers and functions.
The light of wisdom ever shines everywhere
All the world’s darkness is dispelled
Nothing among all things is its equal
How can it be fathomed?
Commentary: The Buddha’s light of wisdom shines throughout the world at all times, gradually destroying and completely eliminating all the world’s darkness of greed, anger, and delusion. No one can compare with the Buddha. How can one measure and know the Buddha’s realm? The Buddha’s realm is not easy to know.
At that time, Bodhisattva All-Wisdom, through the Buddha’s power, gazed throughout the ten directions and recited these words:
Commentary: At that time, the Bodhisattva All-Wisdom, in the southern direction, relying on the Buddha’s great majestic spiritual power and blessing, surveyed the causes and conditions and faculties of beings in the ten directions, and praised the Buddha’s virtues in verse.
Even for a hundred thousand kalpas,
Always beholding the Tathagata,
If one does not rely on the true meaning,
But contemplates the World-Savior.
Commentary: If, throughout hundreds of thousands of kalpas, one continually sees the Buddha but does not contemplate the Buddha in accordance with the true meaning (free from characteristics), one will constantly cling to the Buddha’s thirty-two marks and eighty signs of excellence, believing them to be the Buddha’s true appearance.
That person clings to all marks,
Further enlarges the net of delusion,
Is bound in the prison of birth and death,
Blind and benighted, sees not the Buddha.
Commentary: However, although that person sees the Buddha, they cling to appearances, not knowing that appearances are empty. This only adds to the net of delusion, while the rope of birth and death binds them fast, so they can never escape the six realms of cyclic existence. Imprisoned in the prison of birth and death, they are like a blind person, forever unable to see the Buddha’s true countenance.
We should break through attachment. Do not cling to existence, nor to nonexistence. To cling to existence or nonexistence is to fall into one of the two extremes. Clinging to existence means grasping at appearances; clinging to nonexistence means falling into emptiness, as if nothing existed at all. To cling to neither emptiness nor existence—that is the Middle Way.
A true practitioner of the Buddhist Dharma must let go of appearances; letting go of appearances is bodhi. If one cannot let go of appearances and clings to them, one will only grow more and more foolish and be unable to open the wisdom within. When one’s wisdom opens, one sees the Buddha; when it does not, one is foolish, and the foolish see ghosts. Those who study the Buddhist Dharma should become more intelligent as they learn, not more and more confused.
We are now in the period of the Chan retreat, so everyone must be patient and cultivate an indestructible vajra mind. It is like iron: only after being tempered can it become steel. Only after steel is made into swords can it become sharp. We, too, must undergo a period of tempering before we can become sages and worthies. Sages and worthies have no habitual faults; everything about them is pure.
The purpose of a Chan retreat is to eliminate habitual tendencies and faults. Walking meditation, running meditation, and sitting meditation are ways of tempering body and mind, making them pure. When you reach the state in which you are unaware of your mind within, your body without, or things in the distance, then you will have let go of absolutely everything. If you can let go, you will naturally become a Buddha.
Why haven’t we awakened? Because we cannot let go of body and mind. We regard this stinking skin-bag as a good friend, so we are determined to protect it and cherish it, and not let it suffer any hardship. We cannot bear to be even a little thirsty or hungry, or even a little cold or hot. In short, we are constantly looking after it, treating it like a treasure. But even though you love it and worry about it, when the time comes to die, it will not help you in the least; you will simply depart with empty hands. At that time, you alone will go to receive the retribution for your deeds.
Observe all dharmas;
Their own nature is nowhere to be found;
Their marks of arising and ceasing;
They are spoken of only by provisional names;
Commentary: The three contemplations of the Tiantai school are contemplation of emptiness, contemplation of the provisional, and contemplation of the Middle. A verse explains them clearly:
“Phenomena arise through causes and conditions.
I say they are emptiness (contemplation of emptiness).
They are also provisional designations (contemplation of the provisional).
They also express the meaning of the Middle Way (contemplation of the Middle).”
All dharmas arise from conditions; all dharmas cease through conditions. The causes and conditions that give rise to dharmas are all empty, and also provisional; clearly discerning this is the meaning of the Middle Way. These three contemplations are originally one, namely, contemplation of the Middle. However, first one must clearly understand it as contemplation of emptiness, then clearly understand it as contemplation of the provisional, and further comprehend it thoroughly as the definitive meaning of the Middle Way, namely, contemplation of the Middle.
Contemplate all dharmas: they are without inherent nature. They arise and cease, cease and arise. Their nature is emptiness, but they are merely provisionally named and have no real substance. Therefore, the bhikshu Assaji said to the venerable Shariputra:
“Things arise from causes;
Things cease through causes.
Our Buddha, the great śramaṇa,
Always teaches this.” That is, this principle.
All dharmas are unborn
All dharmas do not perish
If one can understand them thus
The Buddhas are ever-present
Commentary: Contemplate all dharmas: none bears the mark of arising, nor the mark of ceasing. This is attaining the patience with the non-arising of dharmas. In other words, one sees not a single dharma arise, nor a single dharma cease, and bears this patiently in one’s mind. At that time, even if one wants to speak, one cannot get the words out. With such penetrating wisdom, the Buddhas are always present before you. If you have not realized such wisdom, then even if the Buddhas are before you, you cannot see them; even if you do see them, you will not recognize them. Hence the saying:
“Face to face, yet not recognizing Guanyin. How much less can one recognize the Buddha.”
The Dharma-nature is originally empty and still
Neither grasping nor seeing
Emptiness-nature itself is Buddha
It cannot be attained or fathomed through thought.
Commentary: The nature of phenomena is unborn and undying, inherently still, impossible to grasp and impossible to see; therefore:
“Look, yet do not see,
Listen, yet do not hear,
Smell, yet there is no scent.”
If one realizes the realm of the quiescent Dharma-nature, then everything is empty. That is the true Buddha appearing before you—a realm beyond fathoming. If it can be fathomed, it becomes the second meaning. The First Truth cannot be thought, imagined, or measured.
If one knows all phenomena,
Their essential nature is thus;
That person is not
Defiled by afflictions.
Commentary: If one knows that the nature and intrinsic nature of all dharmas are neither born nor destroyed, then one is not defiled by or attached to any afflictions. If one knows that all dharmas are originally unborn and undying, then afflictions will transform into bodhi. At that point, there is no defilement, only purity—the wondrous nature of true suchness. The essential nature of all dharmas is likewise neither defiled nor attached.
Ordinary people perceive all dharmas,
They merely follow the characteristics,
They do not understand the Dharma’s signlessness,
For this reason, they do not see the Buddha.
Commentary: Ordinary people see existence; those of the Two Vehicles see nonexistence; Bodhisattvas see the fundamental essence of the Middle Way. Ordinary people see all dharmas—that is, all conditioned dharmas—and cling to every appearance. Those of the Two Vehicles see all dharmas as empty, but have not yet seen the Middle Way. Bodhisattvas cultivate the Dharma gateway of the Middle Way, leaning neither toward emptiness nor falling into existence. When ordinary people see the dharmas, they are swayed by their appearances. They do not clearly understand the principle that the dharmas are separate from all appearances; therefore, they cannot see the original, perfect, self-nature of the naturally true Buddha.
Muni, apart from the three times
All marks fully complete
Abiding where there is no abiding
Pervading everywhere, yet unmoving
Commentary: Shakyamuni Buddha is free from the three periods of time: past, present, and future. He fully possesses the thirty-two marks and eighty excellent characteristics; all his marks are perfect. The Buddha dwells in no place, which also means that he is nowhere and everywhere. Thus, “throughout all of empty space and the entire Dharma Realm,” everything is the Buddha’s Dharmakaya. The Buddha does not move from any one place, yet is everywhere. Though everywhere, he does not leave any one place. Thus, “One is all, and all is one,” and so it is said: “He pervades everything without moving.”
I contemplate all dharmas;
I understand them all completely.
Now, seeing the Tathagata,
I am certain and have no doubt.
Commentary: Bodhisattva All Wisdom said, “Now I contemplate the causes and conditions of all dharmas. Whether contemplating emptiness, the provisional, or the middle, everything is completely clear and thoroughly understood. Now, seeing Shakyamuni Buddha, all dharmas are definitively clear, without the slightest doubt.”
Dharma Wisdom has already spoken
The Tathagata’s true nature
From that I understand clearly
Bodhi is inconceivable.
Commentary: Bodhisattva Dharma Wisdom has already spoken of the true aspect and wondrous principle, and the formless function, of all the Buddhas. Through the verses in which Bodhisattva Dharma Wisdom offered praise, I have come to understand the wondrous principle of bodhi, which cannot be pondered or discussed.
At that time, the Bodhisattva Superior Wisdom, relying on the Buddha’s power, looked in all ten directions and spoke these verses:
Commentary: At that time, the Bodhisattva Superior Wisdom in the western direction, relying on the Buddha’s great majestic spiritual power and blessing, surveyed the causes and conditions and faculties of sentient beings in the ten directions, and used verses to praise the Buddha’s virtues.
The Tathagata’s great wisdom
Rare and peerless
All the worlds
No thought can attain it.
Commentary: The Buddha’s wisdom is perfect, and his blessings and virtues are also perfect; hence, “blessings and wisdom are both complete.” The Buddha’s great wisdom is exceedingly rare and incomparable. All beings in the world and all beings in the heavens, even if they were to ponder with their minds, could not know it. Why? Because the minds of sentient beings are limited, they cannot reach this realm.
Ordinary beings falsely observe
Grasping at characteristics is not in accord with reality
The Buddha is free from all characteristics
This is not something they can see.
Commentary: Ordinary beings use deluded thoughts to contemplate the realm of the Buddha and cling to appearances; thus, they do not accord with the Buddha’s wondrous principle. The Buddha is without form, free from all characteristics of conditioned phenomena, and is not a realm that ordinary beings can perceive.
The deluded, ignorant one
Falsely grasps the marks of the five aggregates
Does not understand that true nature
That person does not see the Buddha.
Commentary: Sentient beings are deluded. Because they lack wisdom, they are covered by ignorance. They take the false for the true and cling to the characteristics of the five aggregates (form, feeling, perception, formations, and consciousness). Those without understanding think the five aggregates are real, and so are confused by them and fail to clearly see the Buddha’s true nature. Such a person cannot see the Buddha.
Clearly knowing all dharmas,
Their own nature is nonexistent;
Understanding the nature of dharmas thus
Is to behold Locana.
Commentary: If one understands and clearly knows the self-nature of all dharmas, which are all originally nonexistent, then one will not cling to dharmas but will comprehend the nature of dharmas; thus one will see Vairocana and understand the realm of the Buddha.
Earlier, when speaking of the five aggregates as an inner bridge, it was said that clinging to appearances means not seeing the Buddha. Now, breaking through appearances is the scenery of the original ground. Be free of the marks of speech, mental apprehension, and written words. The Buddha’s realm is free of all marks and all phenomena.
Because of the preceding five aggregates,
The subsequent aggregates arise in succession.
Clearly knowing this nature,
One sees the inconceivable Buddha.
Commentary: The Heart Sutra says: “When Bodhisattva Avalokiteśvara was practicing the profound Perfection of Wisdom, he clearly saw that the five aggregates are all empty and passed beyond all suffering and distress.” The five aggregates are all empty. Therefore, it says: “Form is no different from emptiness, emptiness is no different from form. Form is emptiness, emptiness is form. Feeling, perception, mental formations, and consciousness are also like this.” The remaining four aggregates are just like the aggregate of form: illusory and without any real substance.
The five aggregates of the past give rise to the five aggregates of the present, and the five aggregates of the present give rise to the five aggregates of the future, continuously without interruption. Although they continue without interruption, the five aggregates of the past do not reach the five aggregates of the present, and the five aggregates of the present do not reach the five aggregates of the future. It is like waves arising one after another. Yet the wave in front does not move toward the wave behind it, and the wave behind does not move toward the wave behind it. The five aggregates of the past, present, and future arise continuously. It is like a seed giving rise to a sprout, but the seed does not reach the place where the sprout is.
Because the earlier five aggregates give rise continuously to the later five aggregates. Yet the later five aggregates do not come to the earlier five aggregates; that is, the earlier wave does not move toward the wave behind it. If one clearly understands that the five aggregates are empty, one constantly sees the Buddha and clearly understands that the Buddha is an inconceivable realm.
Like a treasure hidden in darkness,
Unseen without a lamp;
The Buddha’s Dharma, if no one expounds it,
Cannot be understood, however wise one may be.
Commentary: The Buddha-Dharma is inconceivable. It is like the seven treasures in a dark room: without a lamp, you cannot see them. The treasure in the darkness is Buddha-nature, hidden within ignorance. Because of ignorance, the true treasure of Buddha-nature is obscured. The lamp is wisdom; only with wisdom can you clearly recognize the true treasure of your own nature. Without wisdom, you are like someone with a jewel hidden in their robe: because no one has told you about it, you do not know it is there. Ignorance obscures the radiant light of Buddha-nature, and so there is no wisdom.
The Buddhadharma must be explained by a virtuous spiritual teacher for it to become clear. Without such a teacher to explain it, even if you have wisdom, you cannot clearly understand it. In short, even if you have wisdom, someone still needs to kindle the lamp of your wisdom before you can understand the Buddhadharma clearly.
There are four statements:
“First, with eyes but no light, one cannot see.
Second, without eyes but with light, one cannot see.
Third, without eyes and without light, one cannot see.
Fourth, with eyes and with light, one can see.”
If one has eyes but no lamp, one cannot see the treasures; if one has a lamp but no eyes, one still cannot see the treasures. If a person’s karmic obstructions are too heavy, the lamp of wisdom cannot be kindled. It is like the Two Vehicles, who were as deaf and blind amid the Flower Garland Dharma Assembly. Therefore: “Though one has eyes, one does not see Vairocana;
Though one has ears, one does not hear the sudden teaching.” Those of the Two Vehicles with dull faculties are like blind people, unable to see the wisdom they inherently possess. Without a lamp and without eyes, they are all the less able to see the Dharma treasure of their own nature. They must, of course, have both eyes and a lamp before they can see the Dharma treasure of their own nature.
I have the lamp of wisdom, and virtuous spiritual friends to teach me. That means I have eyes and a lamp with which to see the Dharma treasure. Each of us has our own Dharma treasure in our true nature: Buddha-nature. But we don’t know it. It’s as if it were lost, when in fact it still exists—we simply can’t make use of it.
Like an eye clouded by a film,
It sees not pure, wondrous forms,
Such an impure mind
Sees not the Dharma of the Buddhas.
Commentary: It is like having a film over the eye, making things appear double. Because the eye is afflicted, one cannot see the Buddha’s pure, wondrous Dharma body. If greed, anger, and delusion—the three poisons—arise in the mind, along with a defiled mind, an obstructed mind, a jealous mind, a selfish mind, or a self-serving mind, all these are impure minds that cannot clearly understand the wondrous Dharma of the Buddhas.
Again, like a bright, clear sun,
A blind person cannot see,
There is no mind of wisdom,
Ultimately, one cannot see the Buddhas.
Commentary: Like the bright sun, yet a blind person cannot see it. Wisdom is inherently present, but if it does not manifest, one will never see the pure Dharma body of the Buddhas.
If one can remove the eye’s cataract
Renounce the perception of form
See nothing among all phenomena
Then one sees the Tathāgata.
Commentary: If the film in the eye can be healed, the film in the mind can also be eliminated—that is, greed, anger, delusion, pride, doubt, and all afflictions completely eradicated. If one can relinquish form and phenomena in the five aggregates and the aggregate of perception. All phenomena of the five aggregates are empty, and one is not obscured by the five aggregates, then one can see the Tathāgata’s Dharma Body.
All-Wisdom spoke first
The Dharma of the Buddhas’ enlightenment,
I heard it from there,
And attained a vision of Vairocana.
Commentary: When Bodhisattva All Wisdom heard the Dharma spoken by Bodhisattva Dharma Wisdom, he immediately understood many principles of the Buddha’s teachings. Bodhisattva Superior Wisdom then said, “I learned many of the Buddha’s teachings from Bodhisattva All Wisdom.” This is the virtue of bodhisattvas humbling themselves before one another.
Bodhisattva All Wisdom had earlier spoken of the three contemplations of emptiness, provisional existence, and the Middle Way. He said, “The Buddhas of the three times expound the Dharma of bodhi. Having heard this wondrous Dharma, I was then able to see the perfectly complete and pure body of Buddha Locana.” Bodhisattvas have no arrogance or conceit. They would never say, “I have greater wisdom than other Bodhisattvas,” or, “The verses I speak are more profound than those of other Bodhisattvas.” They respect one another. As we study the Buddhadharma, we must truly embrace the minds of Bodhisattvas and Buddhas. Everything they do serves as a model for us. We must practice in accordance with the Dharma and learn from the humility and compassion of Bodhisattvas. That is the true hallmark of a Buddhist practitioner.
At that time, Bodhisattva Merit and Wisdom, relying on the Buddha’s power, surveyed the ten directions and spoke these verses: At that time, the Bodhisattva Merit Wisdom, relying on the Buddha’s majestic power, surveyed all ten directions and spoke this verse: Commentary: At that time, the great Bodhisattva Merit and Wisdom, in the northern direction, relying on the Buddha’s great majestic spiritual power and blessing, surveyed the causes and conditions and faculties of sentient beings throughout the ten directions, and used verses to praise the virtues of all the Buddhas.
All dharmas lack true reality
Deludedly grasping the mark of reality
Therefore, all ordinary beings,
Revolve in the prison of birth and death.
Commentary: “Dharmas” means the hundred dharmas: eleven form dharmas, eight mind dharmas, fifty-one mental factors, twenty-four dharmas not associated with mind, and six unconditioned dharmas, making one hundred dharmas in all. All dharmas are empty and still; none is truly real. Do not seek what is real among dharmas that are not real. That would be like looking for hair on a turtle or horns on a rabbit’s head—you will never find them. To use a deluded mind to cling to true marks, wanting to add a head to a head or feet to feet, is superfluous. Ordinary people do just these upside-down things, seeking what is real among dharmas that are not real. Because they cling in this way, they wander through the six paths of rebirth, being born and then dying, dying and then being born, without end. It is like dust, scooped up to the sky and then scooped down to the earth—there is nowhere truly real.
Words expound the Dharma
Those of little wisdom falsely discriminate
Thus obstructions arise
They do not understand their own minds
Commentary: As for the words used to explain the various dharmas, those of the Two Vehicles have little wisdom. Although they have already broken their attachment to the self, they have not yet broken their attachment to dharmas. They have realized only the emptiness of persons, but not the emptiness of dharmas. Therefore, they still cling to the words used to explain all dharmas, and use their limited wisdom to distinguish among them. For this reason, all kinds of hindrances arise, and they do not clearly understand that the dharma being spoken of is not separate from their own mind. Therefore:
“The Buddha speaks of all dharmas
In response to the arising of all minds.
If there were no minds at all,
What use would all dharmas be?”
Therefore, all dharmas are not separate from one’s own mind. To seek the Dharma outside the mind is to follow an external path. Hence it is said, “Mind, Buddha, and sentient beings—the three are not different.” When one clearly understands one’s own mind, one no longer discriminates or clings to dharmas.
Unable to fathom one’s own mind
How can one know the true path?
That is due to deluded wisdom,
Which increases all evils.
Commentary: Those of the Two Vehicles do not clearly understand the principle that all dharmas arise from mind. Therefore:
“When mind arises, all kinds of dharmas arise;
When mind ceases, all kinds of dharmas cease.”
If one does not clearly understand one’s own mind, how can one know the right path? Those of the Two Vehicles have little wisdom and little insight, and give rise to a discriminating mind. Once there is a discriminating mind, there are obstacles and delusion. Delusion means failing to discern right from wrong clearly. Because right and wrong are not clearly discerned, one therefore uses deluded wisdom. This may also be called worldly knowledge and eloquence: speaking of principles where there are none—in other words, “using forceful words to wrest the argument.” This is not speaking about principles; it is a deep attachment to the view of self, and the mark of self has not been broken. A discriminating mind increases all evil karma.
Not seeing the emptiness of all dharmas
Always enduring the suffering of birth and death
This person has not yet attained
the pure Dharma-eye, because
Commentary: The emptiness of persons means no longer clinging to the self; the emptiness of dharmas means not clinging to dharmas. These two attachments—to self and to dharmas—are not easily overcome. Some ordinary people are attached to the self, thinking, “I am like this; I am the best; I am better than everyone else.” They suffer day after day because of this self, yet do not even realize that they are suffering. In truth, people’s bodies may have different names, but if you search for an abiding self, you cannot find one. Because they do not see emptiness, they say that there is a self.
We also have the mark of a person, the mark of sentient beings, and the mark of a lifespan. Because these four marks are not empty, there is a mind of the past, a mind of the present, and a mind of the future. Not understanding these three minds, we constantly give rise to delusions and discrimination. Though all things do not exist, we continually seek ways to obtain them. Once we have obtained them, we are afraid of losing them. When one delusion does not arise, another takes its place. This is like tying ourselves up with a rope: we cannot attain liberation. That is why it is said that attachment to the self is not easily overcome.
If we can overcome attachment to the self, we will no longer perceive a self or the mark of a self. But then there is attachment to dharmas: we develop all kinds of attachments to all dharmas and make all kinds of distinctions. That is why it is said, “They do not see the emptiness of all dharmas.” We cannot realize the principle: “Originally, there was not a single thing; where could any dust cling?” If we cling to conditioned dharmas, we cannot escape the three realms and will continually suffer birth and death in the six paths of transmigration.
A person like that cannot see all dharmas as empty. Why? Because they have not attained the pure Dharma eye. If they attain the pure Dharma eye, they will see that all dharmas are unborn and all dharmas are unceasing. Therefore:
“All dharmas, from the very beginning,
Have always had the mark of quiescent extinction.”
That is:
All phenomena have been so from the beginning;
Their characteristics are ever naturally still.
Upon attaining the pure Dharma eye, one fully understands the principle that all dharmas are without characteristics.
I formerly endured many sufferings,
Because I did not see the Buddha,
Therefore I must purify the Dharma Eye,
And contemplate what ought to be seen
Commentary: Bodhisattva Merit-Wisdom said, “In the past, because I did not know how to cultivate, I underwent all kinds of suffering. Why did I have to suffer? Because I did not see the Buddha. Why did I not see the Buddha? Because I had a self. I saw the self and its marks, and clung to them too deeply. So even face to face, I could not see the Buddha or the Bodhisattvas. Therefore, I had to cultivate; only then could I attain the pure Dharma eye and see the Buddha where he should be seen.” Why don’t we see the Buddha? Because we have too many false thoughts.
If one can behold the Buddha,
And the mind clings to nothing,
That person can then see
The Dharma as the Buddha knows it.
Commentary: If someone sees the Buddha without clinging, that is suchness, unmoving; it is also not grasping at appearances. The Diamond Sutra says:
“If one sees me in form
Or seeks me through sound,
That person follows a mistaken path
And cannot see the Tathagata.”
That is grasping and clinging to appearances. If one sees without truly seeing, and hears without truly hearing, then:
“The eyes see forms, yet within there is nothing;
The ears hear worldly affairs, yet the mind takes no notice.”
To see the Buddha without the mind being stirred is not to grasp at appearances. If one can be this way, with no divergent thoughts when seeing and no curiosity-seeking mind, then one will know the Dharma spoken by the Buddha. This is also clarity and lucidity; it is the innate wisdom manifesting here and now.
If you wish to be in the same place as the Buddha, you must remain unmoving in suchness, clear and bright. If you wish to be in the same place as ghosts, then keep moving as usual, without clarity or brightness. Choose between these two paths for yourself.
A person with the power of concentration remains unmoved in suchness even when seeing favorable states. Even when seeing unfavorable states, they remain unmoved in suchness. If they remain unmoved in suchness, they will be clear and lucid. If they are clear and lucid, they will ascend the Tathagata’s seat, enter the Tathagata’s house, wear the Tathagata’s robe, become one in substance with the Buddha, and abide in one place.
If one sees the Buddha’s true Dharma
Then one is called a person of great wisdom
This person has pure eyes
And can observe the world
Commentary: If one can perceive the Buddha’s true Dharma, one is a person of great wisdom. Only by delving deeply into the treasury of sutras can one attain wisdom as vast as the sea. Upon attaining the pure Dharma eye, one can observe the causes and conditions of the entire world.
Everyone is endowed with the Three Bodies, Four Wisdoms, Five Eyes, and Six Spiritual Powers. But because they do not cultivate, these do not manifest. If they cultivate to perfection, they will become Buddhas.
The three bodies are the Dharma body, the reward body, and the manifested (transformation) body. The Dharma body is pure and pervades all places. The Dharma body of ordinary people does not appear because it is obscured by ignorance. There are hundreds of thousands of millions of transformation bodies, but ordinary people cannot use them; they have only the reward body. The reward body is the present physical body, the body that experiences karmic retribution. The Buddha’s Dharma body is complete and perfect. Only when we have great wisdom can we see the Buddha’s three bodies.
The Four Wisdoms are: the Wisdom of Accomplishing What Is to Be Done, the Wondrous Observing Wisdom, the Equality Wisdom, and the Great Perfect Mirror Wisdom. The Wisdom of Accomplishing What Is to Be Done means that all that needed to be done has been done, and one will no longer take another body. The Wondrous Observing Wisdom comes from attaining the Five Eyes; only then does one have the wisdom of wondrous observation. The Equality Wisdom means that all sentient beings are equal, and the Buddhas are equal as well. This wisdom is not increased in the Buddhas in the slightest, nor diminished in sentient beings in the slightest; it is equal in all. But ordinary people are obscured by ignorance and cannot realize the wisdom of the equality of their nature. The Great Perfect Mirror Wisdom is pure, luminous wisdom, like a great round mirror, unstained by even a speck of dust. When things come, it responds; when things go, it is clear, leaving no trace.
The five eyes are the flesh eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye. The Buddha eye shines like a thousand suns, illuminating countless worlds. The Dharma eye observes all dharmas. For example, when reading the Flower Garland Sutra, it illuminates the entire text; a complete eighty-volume Flower Garland Sutra can be read in just one minute. The wisdom eye possesses all wisdom and thoroughly understands all phenomena and principles. The heavenly eye can see the actions of humans and beings in the heavens. The flesh eye—not the flesh eye of ordinary people, but a different kind of flesh eye—can see people, ghosts, and spirits, and can see forms and colors. The Buddha eye is in the center of the forehead; the Dharma eye and wisdom eye are on either side of the forehead. The heavenly eye and flesh eye are at the temples. Ghosts, too, possess all five of these eyes, but they are not luminous.
The six spiritual powers are: the divine eye, the divine ear, mind reading, knowledge of past lives, and the extinction of outflows. When practitioners cultivate to a corresponding level, they attain the divine eye and can see the actions and movements of heavenly beings; they can also hear the words of the devas very clearly. With mind reading, they know what another person wants to say and do. Knowledge of past lives enables them to observe the causes and effects of the actions sentient beings have performed in the past. With the spiritual-foot power, they can walk and stand in midair, coming and going freely without restriction. With the power of the extinction of outflows, they eliminate all afflictions and have no deluded thoughts; thus they attain Buddhahood.
Not seeing is seeing
Able to see all dharmas
If there is seeing in the Dharma
This is then nothing to be seen
Commentary: Not seeing means that there is no ordinary person’s discriminating consciousness of seeing. This is the inherent wisdom-vision of the sages. Discriminating consciousness encompasses all conditioned dharmas; wisdom without discrimination encompasses all unconditioned dharmas. The sages’ wisdom clearly understands all worldly and supramundane dharmas—that is, it penetrates the true aspect of dharmas. Only by having no attachment to any dharma can one see all dharmas. If ordinary people discriminate among dharmas, they will never understand the essential nature of all dharmas. At no time will they be able to enter deeply into the treasury of the sutras, whose wisdom is like an ocean. Only if one can break through attachment to dharmas can one understand all dharmas. This is the scenery of one’s original ground, the home already possessed, one’s original face; it is returning to the source, meaning that the dharma-body neither arises nor perishes.
The nature of all dharmas
Neither arising nor ceasing
How wondrous, the great Teacher
Awakened oneself, able to awaken others.
Commentary: The nature of all phenomena neither arises nor ceases; it is tranquil and unmoving. How wondrous, O great Teacher of the Way (Buddha)! You have awakened to the truth of all phenomena and have enabled others to awaken to it as well. Thus the threefold awakening is perfected, and the myriad virtues are complete.
Victorious Wisdom had already spoken
of the Dharma realized by the Tathāgata.
We heard it from him
and came to know the Buddha’s true nature.
Commentary: Bodhisattva Meritorious Wisdom said, “After hearing Bodhisattva Superior Wisdom speak these verses, I gained benefit from the Dharma and clearly understood all the dharmas realized by the Buddha. I swept away all dharmas, departed from all characteristics, and had no attachments whatsoever. Having heard the wondrous Dharma from Bodhisattva Superior Wisdom, we therefore thoroughly understood the Buddha’s true suchness and intrinsic nature: all worldly existence is impermanent.” At that time, the Bodhisattva Diligent Wisdom, through the Buddha’s mighty power, surveyed the ten directions and spoke these verses: At that time, Bodhisattva Diligent Wisdom, relying on the Buddha’s majestic power, surveyed the ten directions and spoke these verses, saying: Commentary: At that time, the great Bodhisattva Diligent Wisdom, in the northeast, relying on the Buddha’s great awe-inspiring spiritual power and blessing, surveyed the causes and conditions and faculties of sentient beings throughout the ten directions, and used verses to praise the Buddha’s virtues.
If one abides in discrimination,
Then the pure eye is destroyed
Ignorance and wrong views increase
One will never see the Buddhas.
Commentary: If one abides in discrimination, even when facing the Buddhas and Bodhisattvas, one will not recognize them. Why? Because the pure eye has been impaired, and so ignorance grows day by day and wrong views increase. You should know that ignorance is the state of an animal, and wrong views are the state of a hungry ghost. Thus, right before one’s eyes, one cannot recognize the Three Jewels—the Buddha, Dharma, and Sangha—and one will never see the Buddhas of the ten directions. The Sixth Patriarch Huineng said, “If you believe me, then even if you are 108,000 miles away, it is as if you are right beside me. If you do not believe me, then even if you are right beside me, it is as if you are 108,000 miles away.” This is the best explanation of this verse.
Discrimination is consciousness; non-discrimination is wisdom. Only by transforming consciousness into wisdom can one attain the pure Dharma eye. This pure eye is not obtained from outside, but realized within the mind. If there is no discrimination between self and others, right and wrong, good and evil, then one will be free of attachment to all dharmas. Wisdom will then manifest, illuminating the worldly and transcendent dharmas.
When we study the Buddha’s teachings, if we have a discriminating mind, then even if Buddhas, Bodhisattvas, and wise spiritual friends are right before us, we will not recognize them. If we have no discriminating mind, then when Buddhas, Bodhisattvas, and wise spiritual friends appear before us, we will discern them clearly and see them plainly.
If you clearly understand the false Dharma,
You will see it as it truly is, without delusion.
Know that delusion is originally true in itself;
Seeing the Buddha is then purity.
Commentary: If one understands erroneous teachings, that is, clearly understands the True Dharma and thus clearly understands the principle and nature of true suchness and true reality, one will not act in a deluded way. To act in a deluded way is to do what one should not do and not do what one should do. Not acting in a deluded way means doing what one should do and not doing what one should not do. You must know that delusion arises from true suchness and true reality. You must know that the root of delusion is the true; when all delusion has been completely eliminated, the true will appear. One need only eliminate the discriminating consciousness, and the innate wisdom will manifest. In this way, one will possess pure eyes and will then be able to see the Buddha.
Why is it that we do not understand the true Dharma? Because ignorance is at work, giving rise to greed and thoughts of desire, so we cannot distinguish right from wrong. If we can break through ignorance, there will be no greed or thoughts of desire, and we will clearly understand what the true Dharma is. Then every problem can be accepted and resolved.
We are originally just like the Buddha, with an inherently luminous nature that shines throughout the three thousand great thousand worlds. Because a single thought of ignorance arose, we came to this Saha World, or were reborn as human beings in another world. Therefore, through cultivation we can become Buddhas; without cultivation, we must become ghosts.
As long as we return to our source and restore our inherent wisdom, the mind of discrimination will cease, and everything will become clear. Therefore:
“Good and evil are two paths:
If you practice, then practice; if you create karma, then create karma.” Cultivate blessings and wisdom, and you are a Buddha; create sins and karma, and you are a ghost. The Buddha sees all sentient beings as Buddhas. The ghost sees all sentient beings as ghosts. It is all created by the mind. This sutra says:
“If anyone wishes to know clearly
All the Buddhas of the three times,
They should contemplate the nature of the Dharma realm:
Everything is created by the mind.”
All things in the Dharma realm are created by the mind.
Having views is defilement
This is not yet seeing
Far removed from all views
Thus one sees the Buddha.
Commentary: If there is seeing, that is deluded thought. If there is discrimination, there is defilement. If ordinary beings had no deluded thoughts or discrimination, they would be free from all discriminating minds, all minds of seeing and understanding. In this way, they would see the Buddha. Yet thinking that one wants to see the Buddha is also deluded thought. One must not have this deluded thought; then one will see everything, with neither a thought of seeing nor a thought of not seeing. When one reaches this state, one will constantly see the Buddha.
The perception of ordinary people involves thinking, mindfulness, and discrimination; the perception of sages involves no thinking, no mindfulness, and no discrimination. Therefore:
“When meditation reaches no-mind, that is the Way.
No mind, no thoughts: blessings are boundless.
Selfish desires and scattered thoughts are offenses.” What this means is: Having no discriminating mind is merit; having a discriminating mind is sin.
The world’s linguistic dharmas
Sentient beings deludedly discriminate
Know that all things in the world are unborn
This is seeing the world
Commentary: Sentient beings in the world have all kinds of languages. In worldly speech, there are many kinds: each country has its own language, each ethnic group has its own language, and each region has its own language—myriad varieties, all different. Sentient beings use deluded thoughts to distinguish among linguistic phenomena. In truth, all worldly linguistic phenomena and all marks of distinction have no real substance. Because they have no real substance, none of them arise or cease. Only by understanding this principle can one truly understand worldly phenomena.
If one sees, one sees the world
Seeing is precisely the aspect of the world
As it truly is, equal and without difference
This is called one who truly sees.
Commentary: If one truly understands all worldly phenomena, this understanding is precisely the eternally abiding aspect of the world. Yet it is neither born nor extinguished, like the underlying principle of true reality. To see this principle is to comprehend the source. The Sixth Patriarch Huineng said:
“The Buddha-Dharma is in the world;
Enlightenment is not apart from the world.
To seek bodhi apart from the world
Is like looking for a rabbit’s horn.”
That is to say: This is also expressed in accordance with this principle. Only then can one truly understand worldly and supramundane dharmas.
If one sees equality as without difference,
With regard to things, one makes no distinctions,
This vision is free from all delusions;
The undefiled attains freedom;
Commentary: If one truly understands the principle of the true aspect, then one does not give rise to discriminating thoughts toward any thing. To understand the essential nature of all things is to realize the true aspect, which is without characteristics yet has no characteristic that is not present. If one does not discriminate with regard to this fundamental principle, one will penetrate the true aspect of all dharmas. Worldly dharmas are themselves world-transcending dharmas; afflictions are themselves bodhi. When afflictions are transformed, they become bodhi. This understanding is free of discrimination. By leaving behind all delusions, one attains fundamental wisdom. If there is no discriminating mind, one is free from outflows. “Outflows” means retaining all habitual tendencies and faults. The state free from outflows means not using consciousness to discriminate, but attaining freedom. Therefore, it is said that one who is free from outflows attains freedom. Freedom is liberation: without constraint or restraint, without sorrow or worry, carefree and at ease. We study the Buddhadharma to learn the Dharma-door of being at ease in body and mind. If body and mind are at ease, we will attain realization.
What the Buddhas have revealed
All discriminative dharmas
These are all unattainable
Because their nature is pure.
Commentary: The Buddhas expound all dharmas, teaching them in response to the capacities of sentient beings. Therefore:
“The Buddha speaks all dharmas
In accordance with all minds.
If there were no minds,
What use would all dharmas be?”
In order to accord with the capacities of sentient beings, everything must be differentiated. That is why we speak of all the different Dharma teachings: the Flower Garland, Āgama, Vaipulya, Prajñā, Lotus, and Nirvāṇa teachings, and all kinds of other teachings. There are Mahāyāna teachings, Hīnayāna teachings, the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Perfections and myriad practices. These are medicines prescribed according to the illness: beings are given a medicine to take, and once the illness is cured, there is no need to take the medicine anymore. It is like crossing a river: a boat is needed to reach the other shore, but once there, one should leave the boat behind. The Diamond Sutra says:
“The Dharma must still be relinquished,
how much more so what is not the Dharma?”
Once awakened and having attained genuine fundamental wisdom, one must let go of all dharmas and not cling to them. That is why it is said that they are all unattainable. Why are they said to be unattainable? Because the essential nature of dharmas is neither born nor extinguished, and is inherently pure. Being pure, what is there to attain? The Heart Sutra says:
“There is no wisdom, nor any attainment.” That is, seeing all dharmas as empty means clearly understanding that all dharmas are without characteristics. The Dharma taught by the Buddha is, in its inherent nature, entirely pure and without characteristics. But the distinction between pure and impure is taught for the sake of liberating all sentient beings; once all sentient beings have been liberated, the Dharma, too, will no longer be needed.
The nature of Dharma is originally pure,
Like space, it has no form,
All is inexpressible,
The wise contemplate it thus.
Commentary: “All dharmas, from time immemorial,
Have always been inherently still and silent.”
The true Dharma cannot be put into words. Therefore:
“Words have ceased, and mental activity has ended.
The mouth wants to speak, but words have fallen silent.
The mind wants to apprehend, but thought is no more.”
It cannot be spoken of, cannot be spoken of; once spoken, it is all an expedient means.
The nature of the Dharma is pure, like empty space, without form or appearance. Since it has no form or appearance, what is there to say? We speak by inference, we speak by direct perception; we speak without speaking, and do not speak while speaking. To teach and transform sentient beings as a skillful means, we must speak of what cannot be spoken. It is like empty space: although it has no appearance, within it everything is encompassed, from things as small as a speck of dust to things as great as mountains and rivers; nothing lies outside empty space. This is the principle of true emptiness and wondrous existence, and wondrous existence manifesting true emptiness. Therefore:
“True emptiness is not emptiness;
It does not obstruct wondrous existence.
Wondrous existence is not existence;
It does not obstruct true emptiness.”
Wondrous existence is precisely true emptiness, and true emptiness is precisely wondrous existence; therefore, it is said to be like emptiness, without any characteristics.
The fundamental nature of the Dharma is pure; there is nothing to say. All Dharma that is spoken is expedient means. Yet, before sentient beings awaken, one cannot help but teach them expedient Dharma. Once sentient beings have awakened, all Dharma is no longer needed: sweep away all Dharma and leave behind all characteristics. Hence the saying:
“When deluded, a thousand volumes are too few;
Once awakened, even one word is too many.” When sentient beings are deluded, they may look through a thousand volumes of sutras, read a thousand volumes of sutras, and bow to a thousand volumes of sutras, yet still feel it is not enough. Once they are enlightened, even when there is not a single word, they contemplate the wordless true sutra, read the wordless true sutra, and bow to the wordless true sutra. Such is a person of wisdom, able to observe things in this way.
Far removed from the notion of dharmas,
Delighting in no dharma,
This too is nothing to cultivate;
One can behold the Great Muni.
Commentary: If one can be free of all notions of phenomena, then there is no thought and no discrimination. No notion is suchness; it is the true nature of the Dharma. Not delighting in any phenomena means breaking the attachment to phenomena. It is like how we are studying and expounding all phenomena now. Because we do not understand, we still have to expound them. Once we understand, there is no need to expound them at all. What sutra is there to lecture on, what Dharma is there to teach? It is all superfluous.
However, at present we still do not clearly understand all dharmas, and thinking that we do not need all dharmas is not right. It is like wanting to cross the sea—this is merely talk. If you say, “I have crossed the sea,” when in fact you have not, only after crossing the sea can you say, “I have crossed the sea.” Before attaining fruition, before realizing the true-nature principle of suchness, to say, “I do not need all dharmas,” is to deceive oneself and others. It is like covering one’s ears while stealing a bell—merely deceiving oneself.
Before attaining fruition, one must study all the Dharma. If one truly leaves behind all perceptions and reaches the state of “When a single thought does not arise, the whole is revealed,” then all the Dharma is within one’s own nature. There is no need to cultivate, nor any need to study. That is why it is said, “There is no place to cultivate”; hence, “To cross the river, no boat is needed.”
Upon realizing the fourth fruit of Arhatship, one cultivates without cultivating, and does not cultivate yet cultivates. Such a person is beyond learning. Until one has realized the fourth fruit of Arhatship, one must still learn and continue practicing. Only upon reaching the state where there is no place to cultivate can one see the Original Teacher, Shakyamuni Buddha.
As Dehui has said,
This is called seeing the Buddha,
All actions whatsoever,
Are, in their essential nature, utterly still.
Commentary: Bodhisattva Vigorously Diligent Wisdom said, “Just as Bodhisattva Merit Wisdom explained, to understand all the Buddha-dharmas clearly is to see the Buddha. The inherent nature of all practices is fundamentally quiescent. One must awaken to this realm in order to understand the nature of the Dharma clearly.”
At that time, Bodhisattva Good Wisdom, relying on the Buddha’s power, surveyed the ten directions and spoke these verses:
Commentary: At that time, the Bodhisattva Good Wisdom, in the southeast, relying on the Buddha’s great awe-inspiring spiritual power and blessing, surveyed the causes and conditions and faculties of sentient beings throughout the ten directions, then used verses to praise the Buddha’s virtues.
Rare, great and valiant ones
Countless Tathāgatas
Their minds liberated from defilement
They cross themselves over and can ferry others.
Commentary: In our cultivation, we must be courageous and vigorous in our diligence, diligently cultivating the Buddha’s path. To be courageous and vigorous in our diligence means using this illusory body to cultivate the true Dharma of the Buddha. Each of us has a share in this body subject to birth and death in distinct stages; each of us has a segment of it. Because we each have a share and a segment, we become attached. We cling to this as “me” and to that as “mine.” For the sake of this stinking skin-bag, we spend all day in confusion, seeking our own benefit, acting selfishly, and craving fame and profit. Thus, this illusory body obscures our true wisdom-life, and we cannot be courageous and vigorous in our diligence. We become attached to sleep and rest, food and drink, men and women, fame and profit, and all kinds of other things. Once these attachments arise, we become lax and fail to make progress; in the end, we accomplish nothing.
The “Bodhisattva Medicine King’s Former Deeds” chapter of the Lotus Sutra says: Bodhisattva Medicine King, in seeking the Buddha Way, wrapped his body in silk cloth, poured fragrant oil over it, and set it alight as a lamp to make offerings to the Buddha. To seek the Dharma by offering one’s body to the Buddha—this is true diligence and true offering. With such earnest devotion, one will soon attain the Buddha Way.
In past lives, Shakyamuni Buddha relinquished countless bodies and lives to save sentient beings. Thus it is said that throughout the three-thousand-great-thousand world system, there is not even a place as small as a dust mote that was not a place where Buddhas of the ten directions relinquished their bodies. This is why it is said that great courage and vigor are exceedingly rare.
The Book of Changes says, “Heaven moves with vigor; the superior person strives ceaselessly to strengthen himself.” “Vigor” means being strong and robust. To constantly strengthen oneself without ceasing is to be courageous and vigorous. All the immeasurable Tathagatas possess this rare, great courage and vigor. The Buddhas of the past ceaselessly strengthened themselves, diligently cultivated and advanced with vigor, and did not begrudge their lives in their quest for the Buddha Way.
To be free of all defilements is also to be free of the two obstructions. What are the two obstructions? They are two kinds of attachment that hinder one from attaining the Way: the obstruction of afflictions and the obstruction of what is known. The obstruction of afflictions is attachment to the self; the obstruction of what is known is attachment to phenomena. Without attachment to the self, one can overcome the obstruction of afflictions; without attachment to phenomena, one can overcome the obstruction of what is known. It is easy to say, but hard to put into practice. If one can free oneself from the obstruction of afflictions and the obstruction of what is known, the mind will be liberated. Overcoming the two obstructions means liberating oneself, and one must also liberate others. All who practice the Bodhisattva Way must liberate themselves and others, awaken themselves and others, and benefit themselves and others. All who receive the Bodhisattva precepts must practice diligently and act toward these three great aims, so that they may become Bodhisattvas soon.
I see the Lamp of the World,
as it truly is, without delusion,
as, throughout immeasurable eons,
those who have amassed wisdom have seen.
Commentary: The Buddha is the Lamp of the World. For the sake of the Three Realms, he shines as a lamp, dispelling their darkness and enabling all sentient beings in the Three Realms to receive his light. I, the Bodhisattva Good Wisdom, see the Buddha’s true suchness and true aspect, free from delusion. The Buddha’s realm is suchness, unmoving and ever at ease; throughout immeasurable kalpas, it is always tranquil and unmoving. One who diligently cultivates wisdom and skillful means can clearly understand this principle.
All the actions of ordinary beings
Without exception, quickly come to an end
Their nature is like empty space
Therefore it is said there is no end.
Commentary: Anyone who has not attained the fruit of realization is called an ordinary being. The actions of ordinary worldly people are all impermanent, arising and ceasing. No ordinary being can abide forever without ceasing. The inherent nature of ordinary beings is true nature. Empty space is Buddha-nature. Therefore:
“Self-nature is like empty space;
Truth and falsehood dwell within it.
Fully realize the original essence;
Once one thing is understood, all things are understood.”
Whether ordinary beings or sages, all are endowed with Buddha-nature. Buddha-nature neither arises nor ceases, is neither defiled nor pure, and neither increases nor decreases. One’s own nature is Buddha-nature; Buddha-nature is one’s own nature. Therefore, all of us sentient beings can become Buddhas.
What is Buddha-nature like? It is like empty space. Within true emptiness is wondrous existence, and within wondrous existence is true emptiness. True emptiness does not obstruct wondrous existence, and wondrous existence does not obstruct true emptiness. Thus, within Buddha-nature there is both truth and delusion.
We must understand that our original self-nature and empty space are alike. Once we understand this, we will gradually come to understand everything. Hence: “Attain the One, and all things are finished.” If you attain the One, then there is nothing at all to do; the great task is complete. Therefore, it is said: “Understand one thing, and you understand everything.” Once you understand the One, you understand everything.
Because Buddha-nature is like space, and space is boundless. Therefore, it is said:
“All sentient beings possess Buddha-nature;
All can become Buddhas.”
Therefore, everyone is qualified to become a Buddha, but they must practice and diligently cultivate themselves in order to become one.
It is not easy for a spiritual practitioner to encounter Buddhas and Bodhisattvas, arhats, or all virtuous spiritual friends. Sometimes one may encounter them but fail to recognize them. Once they have passed by, it is too late to realize who they were. This is missing an opportunity right before one’s eyes.
When I was staying in Jilin Province in northeastern China, I heard an old cultivator on a mountain tell this story:
Long ago, a man went walking in the mountains. He went deep into the mountains and came upon two old men with completely white hair. They were very kind and naturally inspired reverence. The two were in a cave, playing chess with complete absorption. The man watched from outside the cave for several hours, thinking he wanted to go inside and see exactly who would win. Just as he was about to lift his foot and step forward, he heard an old man inside the cave say, “You are a mortal; you cannot enter the cave.” Then the old man pointed with his hand, and the stone entrance to the cave closed by itself.
Only then did the man realize that the two old men must certainly be immortals. He knelt outside the cave with great sincerity until he died there. Later, someone found his body and buried him beside the cave.
This story makes it clear that seeking the Way is not easy. The man knelt there until he died, and the cave entrance never opened.
The wise speak of the inexhaustible
This too is nowhere spoken
Because its own nature is inexhaustible
Attainment has an inconceivable end
Commentary: Empty space has no end, nor is there such a thing as endlessness. There is no ending, nor anything that does not end; hence the wise speak of the endless. Only those with wisdom say that empty space is endless. “Endless” means wondrous existence. In empty space there is wondrous existence; in true emptiness there is wondrous existence.
In the realm of whether something is finite or infinite, there is nothing to say. To say it exists is not quite right; to say it does not exist is not quite right either. If you say it exists, you cannot see it, because it is wondrous existence. If you say it is empty, it is not empty, because there is wondrous existence. Wondrous existence cannot be seen either; it is also true emptiness. The state of being neither endless nor not endless is also beyond words. At that point, no words are established; it cannot be expressed. For the self-nature in empty space is wondrous existence. Why is there wondrous existence in true emptiness? Because there is Buddha-nature. Buddha-nature is endless. For this reason, it is called endless and inconceivable.
To call it eternal is not quite right; to call it annihilated is not quite right either. Neither eternal nor annihilated, it does not fall into either of the two extreme views; this is also the definitive meaning of the Middle Way.
Within the inexhaustible teaching,
No sentient being can be found.
Knowing the nature of sentient beings to be thus,
One then beholds the Great Renown.
Commentary: “Infinity” refers to what is said of empty space: it is neither finite nor infinite. We cannot say that it is finite, nor that it is infinite. If we say it is finite, how could empty space be finite? If we say it is infinite, how could empty space possess infinity? Therefore, in the principle of the Middle Way, its essence is neither annihilated nor eternal. Viewed according to this principle, not a single sentient being can be found. Why say that no sentient being can be found? Because it is empty space! You must understand that the nature of sentient beings is itself empty; not a single sentient being can be found. When you clearly understand this principle, you arrive at the essential nature of the original Buddha-nature. This is what it means to constantly see the Buddha and at every moment never be apart from the Buddha.
No-seeing is spoken of as seeing
Non-arising is spoken of as sentient beings
If one sees, if there are sentient beings
One clearly understands there is no inherent nature.
Commentary: In the realm of true suchness and true reality, it cannot be spoken of; it cannot be spoken of. It is neither seen nor unseen. From the perspective of some ordinary beings, one might say that there is seeing. In reality, however, no sentient beings can be found; all are like empty space. This reasoning speaks either of seeing or of sentient beings. If one truly understands that everything is like empty space, then one cannot speak this way.
The seer and the seen,
The one who sees must relinquish them all.
Without impairing the true Dharma,
This person truly knows the Buddha.
Commentary: The nature of the seer and the object seen, and the views concerning them, do not exist. If there is neither a seer nor an object seen, then the true nature of all dharmas is suchness, unmoving. Therefore, when the seer and the object seen are entirely removed and relinquished, the principle of suchness is revealed. Both the seer and the object seen are empty; conditioned and unconditioned dharmas are also empty, as are defiled and undefiled dharmas. All attachment is gone as well. Only then is this the true principle of the Dharma-realm.
Why can we not realize the true nature of the Dharma or awaken to the principle of the true mark, which is marklessness? It is because we cling to the one who sees and that which is seen. Consequently, we cannot accord with the true principle of reality, nor can we see the Buddha. If we can accord with the true nature of the Dharma, we will understand the Buddha’s realm and know the principles of the Buddha-Dharma.
If a person understands the Buddha
And the Dharma spoken by the Buddha,
Then they can illuminate the world,
Like the Buddha Vairocana.
Commentary: If someone clearly understands the Buddha’s realm and the expedient Dharma-gates taught by the Buddha—that is, the eighty-four thousand Dharma-gates—they will have the light of wisdom that can illuminate and dispel all the darkness of the world, like the light that shines everywhere from the thousand-zhang Perfect Reward Body of Lushena Buddha Shakyamuni.
The Fully Awakened One skillfully reveals
The one Dharma, the path of purity
The great being Diligence-Wisdom
Expounding immeasurable Dharmas
Commentary: The Buddha is the Unsurpassed, Right and Complete Enlightened One. He skillfully employs skillful means to expound the eighty-four thousand Dharma gates, counteracting the eighty-four thousand habitual tendencies and afflictions of sentient beings. Only at the very end does the Buddha expound the One Vehicle of Buddhahood. Originally, not a single Dharma is established; this is the pure source, the wondrous nature of true suchness. The Bodhisattva Diligent Wisdom expounded immeasurable Dharma gates of skillful means.
Whether there is existence or nonexistence,
Those thoughts are all dispelled.
Thus one can see the Buddha,
Abiding in ultimate reality.
Commentary: Whether finite or infinite, with outflows or without outflows, conditioned or unconditioned—all thoughts and recollections are extinguished. Returning to the source, the pure source manifests: the wondrous nature of true suchness. If not even a single deluded thought arises, then when a single thought does not arise, the whole is manifest. That is, one will see the Buddha, always abiding in the Pure Land of Eternally Still Light, the true realm. At that time, one realizes the principle and substance of the true mark, clearly understanding that not the slightest dharma arises and not the slightest dharma ceases. This is the Dharma of neither arising nor ceasing.
At that time, the Bodhisattva of Wisdom, relying on the Buddha’s power, surveyed the ten directions and spoke these verses:
Commentary: At that time, the Bodhisattva Wisdom, in the southwest, relying on the Buddha’s great majestic spiritual power and blessings, surveyed the causes and conditions and faculties of sentient beings throughout the ten directions, and used verses to express the Dharma he wished to expound.
Wisdom is Prajñā. There are three kinds of Prajñā:
1. Textual Prajñā.
2. Contemplative Prajñā.
3. True-Reality Prajñā.
Through written words, one gives rise to contemplation of Prajñā; through contemplation of Prajñā, one accords with and awakens to the true aspect of Prajñā. The verse spoken by this great Bodhisattva expresses precisely this principle.
I heard the supreme teaching;
Thereupon, the light of wisdom arose,
Illuminating all the worlds of the ten directions,
And revealing all the Buddhas.
Commentary: Bodhisattva Wisdom said: “When I heard of the supreme Buddhist teaching (the teaching that takes written words as its substance), luminous wisdom arose within me (when one undertakes Prajñā contemplation, it accords with the true aspect of Prajñā). This true aspect of Prajñā illuminates heaven and earth and all things throughout the worlds of the ten directions, and brings together as one all the Buddhas of the three times in the ten directions. Thus, one can see the Dharma bodies of all Buddhas.”
Within this, not the slightest thing exists;
There are only names imputed.
If one conceives of a self and a person,
One enters a perilous path.
Commentary: In that world, there was originally nothing. It is only because sentient beings are attached that this conditioned dharma exists. The Sixth Patriarch Huineng said:
“Bodhi is originally no tree;
The bright mirror has no stand.
From the beginning, not a single thing
Where could dust cling?”
So this is also about this principle.
There is nothing at all; there are only false designations. If one insists on speaking of the four marks of self, person, sentient being, and lifespan, one becomes increasingly deluded, revolving through the six realms of samsara. This is a very dangerous path.
To grasp as true and regard as true that which is not true—this is the inverted perception of sentient beings. Because of this inversion, they enter perilous paths, from which it is not easy to escape the three realms, and they cannot put an end to birth and death.
Ordinary people who cling to things
Regard the body as truly existent
The Tathagata is not grasped
They will never be able to see him
Commentary: Anyone who has not attained fruition is an ordinary being. Why have they not attained fruition? Because they cling to things and seek after things. Why do they cling to things? Because they have a body. This body is formed from the provisional union of the four great elements—earth, water, fire, and wind. When these four elements disperse, this body is no more. Yet ordinary beings do not understand this principle. Because of this body, they give rise to all kinds of attachments, thinking that this body is “me.” In truth, this body is not me. If it were me, then why would it die? No one wants to die, yet this body must eventually die, and we cannot control it. When we grow old, the four elements must retire and return to their respective places. Our eyes grow dim, and there is nothing we can do to stop them; our hearing fails, our teeth fall out, our skin wrinkles like a chicken’s, and our hair turns white like a crane’s feathers. Search this entire body—what, exactly, belongs to “me”? Nothing can be found. The body is formed from the provisional union of the four great elements. We can only say, “This is my body”; we cannot say, “The body is me.” Why? Because within the body is the true suchness, our inherent nature—that is the true master.
For example, when we are in a room, we cannot say that the room is us; we can only say that this room is where we live. This body is where we live. Our true suchness and inherent nature is what we are. This true suchness and inherent nature resides in the body. When we die, it moves out and goes to live in a new body. For this reason, do not cling to this body as something real; in fact, it is all illusory.
The Buddha has no attachments, but ordinary beings do, so they cannot see the Buddha. Only by letting go of attachment can one see the Buddha. Ordinary beings cling to things and will never see the Tathagata’s true face.
If this person lacks the eye of wisdom,
They cannot see the Buddha,
And for immeasurable kalpas
They wander through the ocean of birth and death.
Commentary: Ordinary beings cling and grasp, lacking the eye of wisdom, and cannot see the Buddha’s true body. For countless kalpas, they remain in the sea of birth and death, transmigrating without end. They wander through the six realms of rebirth—sometimes in heaven, sometimes among humans, sometimes as animals, sometimes as hungry ghosts—and can never escape the suffering of cyclic birth and death. Why? Because they cling to and grasp at appearances, and so remain deluded in the cycle of birth and death.
We cultivators of the Way must pay attention! Pay attention to what? Pay attention to the number “0.” If we can return to the source, return to “0,” then we will see all the Buddhas throughout the ten directions and the three periods of time. What is “0”? It is nothing at all: no beginning, no end, no inside, no outside, neither big nor small. If this “0” is broken apart, it becomes the number 1, the beginning of counting. Once there is a 1, we can add more zeros, as many or as few as we wish, and the numbers will continue to unfold without end.
This “0” is neither right nor wrong; it is neither you nor me. It has no appearance of a person, no appearance of self, no appearance of sentient beings, and no appearance of a life span. Nothing exists at all. Yet although nothing exists, everything is contained within this “0.” When it unfolds, it becomes the number 1. This 1 is very important. Why is the sky clear? Because it has obtained the 1. Why is the earth at peace? Because it has obtained the 1. Why can one become a sage? Because one has attained this 1. What is this 1? It is returning to the source. What is the “0”? It is the fundamental substance of the Dharma realm, the origin of Buddha-nature.
In the Dao De Jing, it says:
“Having obtained the One, Heaven is clear;
having obtained the One, Earth is at peace;
having obtained the One, a person is holy.” This number one is the mother of all things; therefore: “Having attained the One, all things are accomplished.” Before attaining the One, one searches east and west, completely lost and confused. Once one has found the One, everything is settled. In short, after attaining the One, all attachments disappear, and one lets go of everything. That is returning to the source and ending birth and death, no longer drifting in the sea of birth and death.
With contention, birth and death are spoken of
Without contention is Nirvana
Birth and death, and Nirvana
Both are unattainable
Commentary: Where there is affliction, there is contention; where there is no affliction, there is no contention. Therefore:
“Contention is a mind bent on winning and losing,
Contrary to the Way.
It then gives rise to the four marks
How can samādhi be attained?”
Contention is a mind concerned with winning and losing; vying to be stronger and arguing to win both come from thinking we are better than others. A competitive mind is a form of greed. Where there is greed, there is affliction; where there is affliction, there is concern with winning and losing. Therefore, those of us who cultivate the Way should not vie with others to be stronger or argue to win. We should yield good things to others and take bad things upon ourselves, without a mind concerned with winning and losing.
Some people say, “Then there’s no need to cultivate the Way; if you do, you’re being greedy.” Cultivating the Way means proceeding toward Buddhahood, toward the place where one ought to abide. We want to become Buddhas—isn’t that greed? No, it is simply wanting to return home. We have wandered too far from home, so we must return.
Because there is contention, the mind of the four marks arises. With the mind of the four marks, there is contention. With contention, there is birth and death. If one attains the samadhi of non-contention, there are no more afflictions and no more contention. This is pure Nirvana, and also the principle of suchness.
Why is there birth and death? Because there is Nirvana. Why is there Nirvana? Also because there is birth and death. Without birth and death, one cannot speak of Nirvana. Without Nirvana, one cannot speak of birth and death. When one reaches the principle of true suchness, the self-nature, neither birth and death nor Nirvana exists. Because there is birth and death, there is Nirvana; only because there is Nirvana is there birth and death. Fully awaken to this principle, and one attains the great treasury of light that is inherent in the self-nature.
If one pursues false names,
And clings to these two things,
That person does not know things as they truly are,
Nor the wondrous path of the Sage.
Commentary: If one pursues these false names, devoting effort to what is false instead of what is true, one will ultimately fail to attain the wondrous path of the sages. If one cannot let go of birth and death and Nirvana, and clings to false names without devoting effort to what is true, how can one attain the truth? If one keeps devoting effort to what is false, the result will ultimately be false. Such a person does not understand the principle of true suchness and the true aspect of reality, nor the principle of true emptiness and wondrous existence, and understands even less the principle of the number “0.” This number “0” is the wondrous path of the sages.
This number zero is wondrous beyond description. You should examine it carefully. This zero is true emptiness and wondrous existence; the Great Perfect Mirror Wisdom, the Wisdom of Equality, the Wondrous Observing Wisdom, and the Wisdom of Accomplishing Actions are all encompassed within it. If you keep applying effort to illusory things, the true principle will never become clear.
The wondrous path attained by Buddhas, Bodhisattvas, and sages is beyond the understanding of ordinary people. When studying the sutras, this is something to pay particular attention to. This sacred, wondrous path is a return to the source, a return to one’s original state—there is nothing to attain. The Heart Sutra says, “There is no wisdom, nor any attainment”; this is the principle being expressed.
Do ordinary beings lose the wondrous path of the sages? No, they do not! Many ordinary beings are already fully endowed with the wondrous path of the sages; they simply do not know how to use it or how to cultivate it. It is like a computer: only someone who has learned about computers knows how to use one. Someone who has never learned about computers naturally does not know how to use one, and even if they have a computer, it becomes a useless object.
The wondrous sacred Way is a computer; it has functions only when you know how to use it. Those who cultivate the Way must understand their inherent wisdom—the Great Perfect Mirror Wisdom. This is an all-powerful computer. If your cultivation succeeds, the Great Perfect Mirror Wisdom will manifest, and you will experience an inconceivable realm.
Not only are birth and death and Nirvana fictitious names; everything in the world is a fictitious name. For example, when a child is first born, he has no name, so he is called a baby. When his parents give him a name, he has a name. If someone praises him, he is pleased; if someone criticizes him, he cannot let it go and may even become angry. Once he has a name, he clings tightly to it and will not let go.
Before I left home to become a monk, my surname was Bai. Later, after observing filial mourning for three years at my mother’s grave, some people called me “the filial son Bai.” My Dharma name as a monk was An Ci; later I was called Du Lun, and now I am called Xuanhua. These are all fictitious names, everyone! Don’t cling to fictitious names. If someone scolds you, hits you, or even kills you, your mind should remain unmoved. You must have the power of concentration; do not let circumstances sway you. This is the true skill of cultivating the Way.
If one gives rise to such a thought
“This is the Buddha, this is the Supreme”
It is inverted and not the true meaning
One cannot see the Awakened One
Commentary: If one thinks this way—that this Buddha is the most supreme—this is inverted attachment. It shows that one has not understood that all the Buddhas of the ten directions and the three periods of time share the same Dharma Body and are equal. No Buddha is supreme, and no Buddha is inferior; they are all the same, without distinction. To rank them as superior or inferior is to be deluded and inverted, and is not the truth of ultimate reality.
All Buddhas are alike. It is only that the vows they make differ, and that their affinities with sentient beings differ as well. For example, Amitabha Buddha made forty-eight great vows to guide and receive sentient beings. Other Buddhas did not make forty-eight vows to guide and receive sentient beings, but one cannot say that Amitabha Buddha is supreme while the other Buddhas are inferior. The Buddhas are equal, the Dharma is equal, and the Worthy and Holy Sangha of the ten directions are equal as well. One must not devote one’s efforts to illusory matters; otherwise, one will never attain the wisdom of right knowledge and right view.
We should not expend effort on what is false; we should apply our effort to true suchness and the true aspect of reality. We should not expend effort on dead things; we should apply our effort to living things. If we apply our effort to living things, we will attain the fruit of Perfect, Complete Enlightenment and behold the Tathagata’s Unsurpassed Perfect, Complete Enlightenment.
Able to know this true reality,
The aspect of quiescent true suchness,
Then one sees the Venerable Perfectly Awakened One,
Transcending the realm of speech and words,
Commentary: To understand the true underlying reality is also to understand the principle of the true mark, which is markless, yet nothing is without its mark, and of true emptiness and wondrous existence. This true underlying reality, though serenely still and unmoving, responds and immediately communicates. If one awakens to the principle of suchness and the true mark, then:
“Originally, there is not a single thing;
Where could any dust cling?”
Originally, there are no afflictions, so where else could one seek bodhi? If you understand this state, you will see the Buddhas of the ten directions. Yet this wondrous truth cannot be expressed in words; one must be free of the marks of written words, the marks of names, and the marks of objects conceived by the mind. In short, be free of all marks and all dharmas and thoroughly understand this principle, and you will constantly see the Buddhas of the ten directions.
Language expounds all dharmas
Cannot reveal the true nature
Only through equality can it be seen
As with the Dharma, so it is with the Buddha
Commentary: Throughout the world, all things are expounding the wondrous Dharma. Each kind of sentient being expounds the Dharma of its own kind: the gods expound the Dharma of the gods, humans the Dharma of humans, animals the Dharma of animals, hungry ghosts the Dharma of hungry ghosts, asuras the Dharma of asuras, and beings in hell the Dharma of hell. All ten Dharma realms are expounding the Dharma. Each Dharma realm uses language its beings understand to explain the various teachings.
For Hearers, the Dharma of the Hearers is taught; for Pratyekabuddhas, the Dharma of the Pratyekabuddhas is taught; for Bodhisattvas, the Dharma of the Bodhisattvas is taught; and for Buddhas, the Dharma of the Buddhas is taught. There are eighty-four thousand kinds of Dharma, which serve to counteract the habitual tendencies and faults of sentient beings. When sentient beings have these faults, the Buddha uses these methods to counteract them. When sentient beings no longer have habitual tendencies or faults, all the Dharma must also be let go. Dharma that accords with you must still be let go; Dharma that does not accord with you must be let go all the more. The Diamond Sutra says: “Even the Dharma must be abandoned, let alone what is not the Dharma.” Language is merely a provisional, skillful means of expounding the Dharma to teach and transform sentient beings. The underlying principle of true reality—the true suchness of one’s inherent nature—cannot be expressed in words. Words and writing cannot reveal the principle of true reality. So what should we do? We must learn from the Buddhas’ impartiality and realize the innate wisdom-nature of impartiality; only then can we understand the principle of true reality. Only by being impartial can we return to the source. Without impartiality, we cannot understand the principle of true suchness and true reality.
The Perfectly Enlightened Ones of past ages
Future and present, | Future and present
Forever severing the roots of discrimination
Therefore they are called Buddhas
Commentary: A Buddha is one of Unsurpassed, Right and Perfect Enlightenment; a Bodhisattva is one of Right and Equal Enlightenment; and those of the Two Vehicles are of Right Enlightenment. The “Right Enlightenment” spoken of here refers only to a Buddha. Buddhas of the past, present, and future have forever severed the root of discrimination, which is consciousness itself. They have transformed the eight consciousnesses into the four wisdoms and completely eradicated the discriminating mind-consciousness, so that only wisdom remains. Wisdom can illuminate and perceive the true nature of all dharmas. A Buddha is a greatly awakened one, complete and perfect in both merit and wisdom. Therefore, a Buddha is called the Tathagata, the Worthy of Offerings, the Rightly and Universally Knowing One, the Perfect in Knowledge and Conduct, the Well-Gone, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, and the World-Honored One—the ten titles.
At that time, Bodhisattva True Wisdom, relying on the Buddha’s mighty power, surveyed all ten directions and spoke these verses:
Commentary: At that time, the great Bodhisattva True Wisdom in the northwest, relying on the Buddha’s great majestic spiritual power and blessing, surveyed the causes and conditions and spiritual capacities of sentient beings throughout the ten directions, and used verses to express the Dharma he wished to teach.
Rather endure the suffering of hell
and hear the names of all the Buddhas
than not receive immeasurable bliss
and not hear the Buddha’s name.
Commentary: I would rather endure all kinds of suffering in hell and often hear the names of the Buddhas. I do not wish to enjoy immeasurable happiness if I cannot hear the names of the Buddhas. In short, I would rather suffer and hear the Buddhas’ names. I do not wish to enjoy happiness without hearing their names.
We were born into the adversity of being born before or after a Buddha, one of the eight adversities. However, although we were born after the Buddha’s time, we can still hear the Dharma and the Buddha’s great name. Some people never hear the Buddha’s name in their entire lives. For example, the people of Uttarakuru have very long lifespans and can live to be a thousand years old. Their lives are very comfortable, but they never see a Buddha, hear the Dharma, or encounter the Sangha; they never hear the Buddha’s name at all. This, too, is one of the eight adversities.
The reason, in ages past
For countless kalpas, enduring suffering
Wandering through birth and death
Because the Buddha’s name was not heard
Commentary: Because they did not hear the Buddha’s name, throughout countless past kalpas they continually wandered through birth and death, enduring every kind of suffering. If they hear the Buddha’s name and practice in accordance with the Dharma, they will escape the Three Realms and no longer suffer.
In the Dharma, there is no delusion;
Realizing it as it truly is;
Apart from all signs of combination
This is called Supreme Enlightenment.
Commentary: If one does not practice with a desirous mind, then one is not deluded regarding the Dharma. If not a single thought arises, one will realize true suchness and the real aspect. If one is free from all illusory, compounded characteristics, this is called the unsurpassed path of awakening.
The Kṣitigarbha Sutra says: “Among the sentient beings of Jambudvipa in the Southern Continent, every arising thought and movement of the mind is karma, and none is free of sin.” So, do people who do good deeds also incur karma and sin? That is right! They incur karma and sin. But when one does good without intention, only then is it truly good; if one acts with intention, it is evil. The ancients said:
“With intention, one does good, yet though it is good, there is no reward;
Without intention, one does evil, yet though it is evil, there is no punishment.”
Intentionally doing good deeds in the hope of obtaining good retribution is itself sinful karma. Why? Because when one obtains good retribution, one often creates evil karma again. For example, a poor person who cannot spare even a single coin cannot gamble, much less smoke opium. A person with money can gamble and can use drugs. Why? Because they have money.
Some people think, “I go gambling, and with the money I win, I build a large temple.” This way of thinking is evil. The temple you build will not be pure; I fear no one will be able to practice there. Or some people think, “I build a temple to seek blessings, so that in the future I will receive a good karmic reward.” This too is a karmic offense. So how can one create merit? One must act without attachment, without any ulterior motive. Building a temple or pagoda is simply fulfilling one’s responsibility. Do not seek any karmic reward at all; do not let thoughts arise. When thoughts arise, one is deluded. To act without stirring thoughts, without a discriminating mind, and without false thoughts—this is the Dharma of non-delusion. If you act with the thought of hoping to receive a good karmic reward, that is greed. For example, some people bow to the Buddha in hopes of having children. Some bow to the Buddha in hopes of becoming wealthy, or pray that everything will go as they wish and that all will be auspicious. If the Buddha were like that, wouldn’t he be a Buddha who takes bribes? We bow our heads and prostrate before the Buddha out of reverence for him. The Buddha is perfect and complete in all virtues and worthy of our prostrations and reverence. We do not calculate karmic rewards or seek them; only then are we free from delusion. The moment a thought arises, that is delusion. The moment a thought arises, that is delusion; we have not yet been able to free ourselves from deluded thoughts and dreams.
When we practice, we should not think about wanting to attain enlightenment. The more we think about it, the less likely we are to attain enlightenment. Why? Because wanting to attain enlightenment is itself a deluded thought. Hence the saying: “Ask only about cultivation, not about the harvest.” When it is time to sow, sow; don’t worry about what the harvest will be like. Give your all to planting, watering, and fertilizing. Whatever you plant, that is what you will harvest. Do not give rise to thoughts, for to give rise to thoughts is delusion. Therefore:
“With a mind, there is delusion.
Without a mind, there is spiritual response.”
I ask myself: For how long during a day does a single thought remain unborn? Our minds are like horses and monkeys, looking east one moment and west the next. This is the arising of false thoughts, and it is also delusion. What is delusion? It is not doing what should be done, and doing what should not be done. If false thoughts do not arise, then one is not deluded with regard to the Dharma.
The present is not compounded
The past and future are likewise
All dharmas are without marks
This is the Buddha’s true body.
Commentary: Forms arise through the illusory coming together of conditions; this is called a compounded form. For example, many particles of dust gather together to form a lofty mountain. The Buddha’s true reality and principle-substance are not formed through such conjunction. Yet it is not in the present; therefore, it is not in the past or the future either. Why? Because all dharmas have no substantial characteristics. This very absence of substance and characteristics is the original face—the true aspect and principle-substance—of the Buddha.
If one can contemplate thus
the profound meaning of all dharmas,
one then sees all Buddhas
the true aspect of the Dharma Body.
Commentary: All illusory appearances arise from conditions coming together; do not cling to them. If one can contemplate in this way, one will sweep away all dharmas and be free of all appearances. When not a single thought arises, all things are complete within me. This is the true meaning of the unsurpassed, profound and wondrous Dharma; it is also true suchness, the true aspect of reality—that is, when not a single thought arises, there is neither a wholesome thought nor an unwholesome thought. The Sixth Patriarch, Huineng, said: “Think neither of good nor of evil; right at that moment is the original face of the venerable Huiming.” When one thinks neither of good nor of evil, what is there? It is each person’s original face. This state is easy to speak of, but difficult to attain. If, for about five minutes, not a single thought arises, that merit surpasses the merit of building seven-jeweled stupas as numerous as the grains of sand in the Ganges. Hence the saying: “If one sits in meditation for a moment, it is greater than building seven-jeweled stupas as numerous as the sands of the Ganges.” That is, this principle. Why? Because it nurtures the Dharma body and wisdom-life—watering, fertilizing, and cultivating—so its merit is greatest: it is the profound realm of the meaning of all dharmas.
If you can attain this, then you will be able to see all the Buddhas of the ten directions and the three periods of time. Why? Because you clearly understand the principle of the Buddha’s Dharma Body, true suchness, and true aspect. In this way, the Buddha is always in the same place as you.
Why can we not return to our source? It is because of attachment and delusion. The Ksitigarbha Sutra says, “All sentient beings, with every thought that arises and every movement of the mind, are creating karma and committing offenses.” Some people see the beings in the three evil realms as acting in delusion and contrary to the Dharma. But beings in heaven see people in the human realm—and whatever good or evil they do—as likewise deluded and contrary to the Dharma. We feel that everything we do is good. We practice, eat our meals while reciting the Buddha’s name, chant sutras, and bow in repentance, thinking that we are diligently cultivating. Yet heavenly beings see it all as delusion and dreams. Why? Because we have things we seek. We eat vegetarian food hoping for karmic rewards, recite the Buddha’s name hoping for karmic rewards, chant sutras hoping for karmic rewards, and bow in repentance hoping for karmic rewards. We hope to become officials, grow wealthy, enjoy good health, and live a long life in the future. In truth, all of this is delusion! With thoughts come suffering; seeking nothing is a blessing. Having thoughts means having desires; having no thoughts means seeking nothing. Hence the saying:
“No mind, no thought—blessings without bounds;
Selfish desires and scattered thoughts are offenses.”
Whenever there is something to seek, whenever there is a thought in the mind, it is all delusion. Even seeking to do good deeds is delusion. Why? Because doing good deeds brings good karmic rewards. By the time you receive those good rewards, you become deluded again. Hence:
“It is hard for the poor to give alms;
It is hard for the wealthy to study the Way.”
When people are poor, it is very difficult to teach them to give alms, because they have no money. When people have money, it is very difficult to teach them to cultivate the Way, because they want to enjoy the pleasures of the five desires. They do not practice cultivation, yet continue to create all kinds of bad karma; in the future, they will fall into hell and suffer. When they are destitute, they want to give alms and do good deeds, but once they become wealthy, they do the opposite and engage in unlawful acts, falling into the lower realms to suffer. Is this not an upside-down state of affairs? We practitioners do not seek good karmic rewards in a future life, nor do we seek the reward of being reborn in heaven. Why? Because once our heavenly blessings are exhausted, we must suffer again. We must learn not to dwell on thoughts, not to seek, and not to crave. This is true wealth and nobility. Therefore:
“Not craving wealth and status is true wealth and status;
Knowing contentment is like being an immortal.” One must diligently cultivate morality, concentration, and wisdom, and eliminate greed, anger, and delusion. Then one will escape the three realms and end the cycle of birth and death. This is true freedom.
In the real, see what is real;
In the unreal, see what is unreal.
Thus is ultimate understanding;
Therefore, one is called a Buddha.
Commentary: A Buddha is one who has attained ultimate enlightenment, free from all inverted views, attachments, discrimination, and deluded thoughts. Thus, with regard to the true aspect of suchness, he realizes the realm of the true aspect of suchness. All inverted views, attachments, discrimination, and deluded thoughts are illusory and have no true essence.
What is ultimate understanding? It is seeing the truth in reality: realizing this realm within the principle and essence of the true aspect of suchness, and thereby understanding this principle. This principle of suchness is perfectly matched by the wisdom of suchness. Therefore, he is called a Buddha.
The Buddha-Dharma cannot be realized
Understanding this is called realizing the Dharma
All Buddhas practice in this way
Not a single dharma can be attained
Commentary: The Buddha expounded all dharmas to break sentient beings’ attachments. Once sentient beings no longer cling, even the Buddha’s teachings are no longer needed. If we have no attachments at all, then not a single thought arises; we return to the source, to our true, original home. If even a little attachment remains, we still need to use a little Dharma to counteract it and keep it in check.
The Buddhadharma is all suchness. There is neither knowing nor not knowing; it all comes down to the realm that has always been. We have not attained the realm of suchness—unmoving, clear and lucid—so we must cultivate and study. Upon reaching the ultimate, not a single dharma is established, and all dharmas are empty. Whatever can be spoken is not it, and whatever can be sensed is not it either; therefore, the Buddha said that the Dharma cannot be perceived. It cannot be sensed or discovered through thought. If we understand the principle of true suchness and true reality, then there is neither awareness nor non-awareness. Understanding this principle is understanding the Buddhadharma.
All Buddhas cultivate the Way by cultivating yet not cultivating, realizing yet not realizing—neither cultivating nor realizing. When greed, anger, and ignorance have all been purified, one reaches the fundamental principle of suchness: not a single dharma arises, all dharmas are empty, and nothing whatsoever exists. Therefore, it is said that not a single dharma can be attained.
Know that because of the one, there are many;
Know that because of the many, there is one.
All phenomena have nothing to depend on;
They arise only through combination.
Commentary: It must be understood that everything is formed as many from a single gathering, and that the many are brought into being by very many. Above, the number zero was mentioned; it is beyond number. Therefore:
“Transcends the Three Realms
And is not within the Five Elements.”
The Three Realms are the Realm of Desire, the Realm of Form, and the Formless Realm. The Five Elements are metal, wood, water, fire, and earth. Everyone is within the Five Elements, and each person’s appearance embodies all five. Someone with thin cheeks and a tall body belongs to the wood type. Someone with a pointed head and a broad chin belongs to the fire type. A square face with a yellow complexion belongs to the earth type. A fair face belongs to the metal type. A dark, plump face belongs to the water type. Some people are wood, fire, and earth; others are wood, fire, and metal. Some people have metal and wood conflicting within themselves, so they struggle with themselves. When the water type and the fire type are together, conflict often arises. When the wood type and the earth type are together, conflict often arises. But the number zero lies beyond these categories.
Some people believe that destiny is predetermined, and therefore say, “A fate allotted eight chi makes it hard to ask for a zhang.” That is not wrong! But this applies only to ordinary people. Those who cultivate the Dao are not included in this category. Dao cultivators need not consult the I Ching; that is something ordinary, worldly people use. A Dao cultivator can even put an end to life and death, let alone alter other things? They can transcend even further, so do not believe in such things. As for the five elements, it is simply a matter of understanding their principles. In fact, if you practice earnestly, you will understand every principle. This number zero is a very important Dharma method! You must apply yourselves to zero and study it carefully; then, in the future, you will certainly find a way, because it is not among the numbers. Numbers begin with one, yet there is no zero before one either.
Knowing the one already encompasses the many—that is, the many. The many are formed from the one. Hence the saying:
“One root branches into myriad differences;
myriad differences return to one root.”
“One gives rise to the infinite;
the infinite gives rise to one.”
Why is there the innumerable? Because there is the one. Why is there the one? Because there is the innumerable. If the many arise from the one, then all sorts of complications follow: from one arise two, three, four, and on through eight, nine, ten, with an endless number of categories emerging from them. If there is no one, then naturally there can be no many either. Thus it is said: “If the one is not, the many are not; if the many are not, the one is not.” If not even one speck of dust exists, then no specks of dust exist at all; if the many specks of dust do not exist, then neither does a single speck of dust.
All dharmas have no intrinsic nature and therefore have nothing on which to depend; nevertheless, through provisional combinations, they give rise to all dharmas of expedient means.
There is no agent or deed
It arises only from the conception of karma
How do we know this?
Because nothing exists apart from this.
Commentary: In the universe, regarding all things and phenomena, some people say that in the unseen there is a ruling master who controls them! This is the agent. All things and phenomena are what is acted upon. If there is a ruling master, then the agent creates all things and phenomena, and all things and phenomena are what is created. Some religions teach this. But in truth, no one rules over all things and phenomena. That is why it is said there is no agent and nothing acted upon: there is no one who acts, nor anything that is acted upon. How is this so? Everything arises from delusion, creates karma, and undergoes retribution. Where does karma come from? It is created by false thoughts. In the beginning there was no awakening (no understanding). Lack of awakening is ignorance, and because of ignorance, delusion arises. If there were no ignorance, there would be no delusion. Once delusion arises, false thoughts arise. With false thoughts, all kinds of karma are created.
The karma one creates, if one plants wholesome causes, brings wholesome results. If the karma is evil, it brings evil results. If the karma is neither wholesome nor evil, it brings results that are neither wholesome nor evil. Therefore, whatever sentient beings encounter is all created by themselves; no one else comes to control or create it. They keep revolving through samsara and cannot escape, experiencing the results according to their karma. Birth after birth and death after death, they can never escape birth and death. How do we know this is so? Apart from this principle, there is no other principle to speak of.
Some religions teach that the entire world is controlled by a god, and that therefore doing good or evil has nothing to do with us. Yet when the time comes to receive karmic retribution, we still have to bear it ourselves, while the god pays no heed. This is unreasonable. For this reason, it is said that it arises from our own karmic thoughts.
It is like someone ordering another person to commit murder. Although the murderer commits a crime, the person who gave the order is guilty too. If a god controls us, then everything is under that god’s command, and the god must also bear half the karmic blame for the actions we perform; only then would it be fair and reasonable. Otherwise, if the god tells us what to do, we bear the blame while the god takes the merit—that would be neither equal nor reasonable.
The karma we create ourselves has nothing to do with anyone else. Do good deeds and you receive good results; do evil deeds and you receive bad results. This is a perfectly reasonable law of cause and effect. So in our words and actions, we should not let others control us. If we really were controlled by gods, they should not teach us to do all kinds of evil things, but only good things—that would make sense. For the gods do not want people to do evil; they want people to do good. If the gods do not have this power, then when I do evil, I must bear the consequences. If the gods get credit for my good deeds, while I have to bear the consequences of my evil deeds, that really makes no sense.
All dharmas are without abiding
A fixed place cannot be attained
The Buddhas abide here
Ultimately unmoving and unshaken
Commentary: The Buddha taught eighty-four thousand Dharma gates, all of them expedient means for counteracting the greed, anger, and delusion of sentient beings. Therefore, it is said that the essential nature of all phenomena abides nowhere: it abides neither in existence nor in nonexistence. Thus, it has no fixed place. Phenomena have no substantial essence; they all arise from causes and conditions, and are therefore empty. Since they are empty, where could there be anywhere to abide? The Buddhas abide in the principle that their essential nature is neither empty nor existent. The Buddha’s Dharma body is formless, present nowhere and yet nowhere absent. The Buddha is suchness, unmoving, clear and radiant; therefore, ultimately, it does not waver.
At that time, the Bodhisattva of Supreme Wisdom, by the Buddha’s might, surveyed all ten directions and spoke these verses: At that time, the Bodhisattva Unsurpassed Wisdom, relying on the Buddha’s power, surveyed the ten directions and spoke this verse.
Commentary: At that time, the great Bodhisattva Unsurpassed Wisdom, from the direction below, relying on the Buddha’s great majestic spiritual power and blessing, surveyed the causes and conditions and faculties of sentient beings throughout the ten directions, and used verses to expound the Dharma he wished to teach.
Unsurpassed Mahāsattva
Far removed from the notion of sentient beings
There is none able to surpass him
Therefore he is called unsurpassed.
Commentary: The great Bodhisattva Unsurpassed Wisdom is unsurpassed in wisdom, cultivation, vows, spiritual powers, and so on. The Dharma he teaches is also unsurpassed. He is not only a great Bodhisattva, but also the foremost among the Bodhisattvas. He leads all the Bodhisattvas to the Buddha’s abode, to the Hall of Wonderful Victory, to hear the wondrous Dharma of the Flower Garland Sutra.
This great Bodhisattva, Unsurpassed Wisdom, has attained the highest in every respect. No one can surpass him, so he is called an Unsurpassed Mahāsattva.
“Bodhisattva” is half of a Sanskrit term; its full form is “bodhi-sattva.” “Bodhi” is translated as “awakening,” and “sattva” as “sentient being.” Thus it also means “an awakened sentient being,” and is also called “a sentient being who is awakened.” The meanings are the same; there is no difference.
What is meant by “awakening sentient beings”? It means using the principles one has awakened to and the methods one understands clearly to awaken all sentient beings in the ten directions, enabling them all to attain awakening. This is the Bodhisattva’s aspiration to awaken oneself and awaken others.
What is meant by “an awakened sentient being”? Bodhisattvas were originally sentient beings too. Through cultivating the six perfections and myriad practices, they become Bodhisattvas—that is, awakened ones among sentient beings. Not only are Bodhisattvas sentient beings; all Buddhas, too, attained Buddhahood by awakening from among sentient beings.
All beings that possess sentience, qi, and blood are sentient beings, born from the convergence of conditions. The Buddhas and Bodhisattvas of the past were just like us sentient beings; it is only that they diligently practiced the six perfections and myriad practices, and so became Buddhas and Bodhisattvas. We, on the other hand, are lazy and unwilling to practice, and so remain sentient beings.
However, although we are cultivating now, we are not diligent. It is as if we vow to cultivate but put it off until tomorrow, and when tomorrow comes, we put it off again. Day after day passes, and by the time we grow old, we still have not cultivated or accomplished anything. Some people say, “I’m still young. I’ll wait until I’m older to cultivate.” But when they grow older, they become entangled in the net of worldly affairs and refuse to cultivate. When they reach old age, they have even less time to cultivate. And when death comes, it is even less possible to cultivate. Because we think this way, from beginningless eons until now we have not brought forth the bodhi mind, practiced the Bodhisattva path, or cultivated the Six Perfections and myriad practices. How, then, can we understand birth and death and transcend them? Thus we are born and die again and again, ceaselessly revolving in samsara. If we are not lazy, but instead cultivate with courage and vigor like the Buddhas, Bodhisattvas, and Arhats, then we will soon become Buddhas, Bodhisattvas, and Arhats, and become enlightened beings among sentient beings.
Bodhisattva is also translated as “one with a great resolve for the Way,” because that resolve is exceptionally great: one fears neither suffering nor hardship, diligently cultivates the Buddhadharma, and wholeheartedly practices the Bodhisattva path. A Bodhisattva is also called a “Great Being,” a great man. Thus, “Great Being of the Southern Sea” is another name for Bodhisattva Guanshiyin. A Bodhisattva is also called a “Khai Shi,” one who opens the way. Such a person is not selfish, has no mark of self or view of self, is not jealous of others, and does not obstruct them.
Bodhisattvas are free from all the deluded thoughts of sentient beings. Whatever sentient beings think, they think about themselves, calculating how they can benefit. All the thoughts of Bodhisattvas are: “I want to benefit all sentient beings; I want to teach and transform all sentient beings; I want to save and liberate all sentient beings.” This is the Bodhisattva’s way of thinking: putting others before oneself.
The thoughts of Bodhisattvas and sentient beings are diametrically opposed. Sentient beings think selfishly, while Bodhisattvas think of benefiting others. Someone says, “I am practicing the Bodhisattva path now, so I am a Bodhisattva too.” That’s not wrong—you are a Bodhisattva, but one who has only just aroused the aspiration, not a seasoned Bodhisattva. A seasoned Bodhisattva has cultivated the six perfections and myriad practices throughout immeasurable kalpas. You have only just set out on the Bodhisattva path; you have merely just aroused the aspiration to become a Bodhisattva. Hence the saying:
Fish eggs, mango blossoms,
Bodhisattvas at the moment they first arouse the aspiration
these three are abundant in the causal stage,
but few come to fruition.
That is to say: Although fish lay a great many eggs, very few grow into fish. The Naimala tree produces many flowers, but very few fruits. How many are the Bodhisattvas who have just aroused the aspiration? Therefore: “It is easy to arouse the aspiration, but difficult to fulfill it.” Very few truly practice the Bodhisattva path and attain the fruition of a Bodhisattva. These three things are very numerous at the causal stage, but very few at the fruition stage. Although we are Bodhisattvas who have just aroused the aspiration, we should sustain the Bodhisattva aspiration forever. Do not aspire to be a Bodhisattva for just five minutes and then, once those five minutes have passed, abandon that aspiration. This is very important. I hope everyone will pay attention: we must see things through from beginning to end.
The realm attained by the Buddhas
Uncreated, without discrimination
The gross has no existence
The subtle is likewise so.
Commentary: All the Buddhas of the ten directions and the three periods of time—and, one could also say, our Fundamental Teacher, Shakyamuni Buddha—attain Nirvana without anything being attained. Why? Because original enlightenment is natural; there is no need to create anything or apply further effort to attain Nirvana. It is enlightenment that is already inherent, and so it is called non-action and non-discrimination. Because nothing is created, it cannot be discerned by consciousness. When there is no consciousness, one attains the wisdom that is already inherent. Not only are the six coarse marks entirely absent, but the three subtle marks are absent as well. This is the Buddha’s inner virtue of realization: he realizes this virtue within himself. This verse has six lines; the two lines that follow praise the external virtue of transformation—the virtue of teaching and transforming all sentient beings. Inner virtue of realization and outer virtue of transformation are two aspects of the Buddha’s virtue.
What are the Three Subtle Marks? They are:
1. The mark of karma.
2. The mark of seeing.
3. The mark of the realm of objects.
It also speaks of the karmic aspect, the manifest aspect, and the transforming aspect. These aspects are extremely subtle—not easy to perceive, not easy to understand clearly, and not easy to know.
1). The karma of manifestation: How is karma created? It arises by relying on ignorance. Ignorance gives rise to the three subtle characteristics, and thus: “A single deluded thought gives rise to the three subtle characteristics; the realm of objects is the major condition that gives rise to the six coarse characteristics.” It is also said: “Ignorance is the cause that gives rise to the three subtle characteristics; the realm of objects is the condition that gives rise to the six coarse characteristics.” Why do we come to be human? Because we created the karma of being human, we come to be human. Cats create the karma of being cats, dogs create the karma of being dogs, and so they are born as cats and dogs. This is creating one’s own karma and experiencing its results oneself. Thus, because of a single thought of ignorance, we come to be human; when the mind stirs because of ignorance, that is karma. Where there is karma, there is suffering, and the karma one creates must bear its consequences. Good karma brings good results; bad karma brings bad results.
Karmic formations arise from a single thought of ignorance. In short, ignorance is the root of attachment and of birth and death. In the twelve links of dependent origination, ignorance refers to men and women seeing one another’s forms and developing fondness and love for each other. Where there is love and attachment, there are actions. The root of our birth and death begins here.
2). Visible characteristics: Once karmic characteristics exist, visible characteristics arise. That is, when there is movement, they can be seen; if there is no movement, they cannot be seen.
3). Sign of the realm: When a sign is seen, the sign of the realm arises; if it is not seen, there is no realm.
Ignorance makes the mind move, and when it moves, there is suffering. Since the effect is inseparable from the cause, whatever cause one creates, one experiences that effect. When there is movement, the sign of seeing arises; when there is no movement, there is no sign of seeing. Therefore: “When a thought arises, a hundred things come into being.” “When thought stops, all things are empty.” When there is movement, there is a visible sign; then there is a sign of a realm—that is, the visible realm appears.
What are the six coarse characteristics? They are:
1. The characteristic of discernment.
2. The characteristic of continuity.
3. The characteristic of grasping.
4. The characteristic of naming and concepts.
5. The characteristic of karma-producing.
6. The characteristic of suffering bound by karma.
The realm of objects serves as an assisting condition and gives rise to these six coarse characteristics. The root of ignorance gives rise to the three subtle characteristics, while the branches and leaves of ignorance give rise to the six coarse characteristics.
1). Perceptual cognition: Once there is an object of perception, one knows the object, and liking or disliking then arises. These two kinds of mind arise continually, giving rise to deluded distinctions.
2). The characteristic of continuity: Depending on discriminative wisdom, two kinds of mind arise—liking and disliking—and then two kinds of thoughts arise: suffering and pleasure. Whether liking or disliking, suffering or pleasure, thoughts such as these continue without ceasing.
3). The mark of grasping: Because it continues without interruption, the mark of grasping arises, clinging to realms of suffering and joy. Not knowing that these are illusory and unreal, one instead gives rise to deeply rooted thoughts of attachment.
4). The characteristic of names: Grasping at objects, one thinks, “What is this name? What is that name?” One then clings to names that are illusory and unreal, thereby giving rise to the afflictions of discrimination.
5). The characteristic of initiating karma: One clings to illusory, unreal states, thereby giving rise to all kinds of characteristics of suffering karma, joyful karma, wholesome karma, and unwholesome karma. Relying on names and words and grasping at them, one creates all kinds of defiled and pure karma.
6). The characteristic of being bound by karma and suffering: Once someone is born with this characteristic, they are bound by karma and cannot be free, with no way to break loose. For example, when encouraged to practice, they say their circumstances do not allow it, that there is no one at home to take care of things, and so on. In short, they have all kinds of reasons. This is the characteristic of being bound by karma and suffering, unable to escape.
The realm of the Buddhas’ practice
Within it there are no numbers
Right awakening is far removed from number
This is the Buddha’s true Dharma.
Commentary: The realm in which the Buddhas teach and transform sentient beings transcends all numbers, for the Buddhas have gone beyond all numbers. Sentient beings still remain within the realm of numbers: where there are numbers, there are words to speak and thoughts to think. The Buddhas have gone beyond the paths of words and thought. To understand this realm is to understand the Buddhas’ true Dharma-gate of skillful means.
Those who study the Buddhadharma should not have the mark of self or the view of self. If they have the mark of self, they are attached; if they have a view of self, they are still attached. With attachment, one cannot understand the principle of emptiness. To understand the principle of emptiness, one must eliminate all attachments. Do not make plans for yourself; instead, seek benefits for sentient beings. Do not worry; let go of everything. Therefore: “Let go of body and mind, and Buddhahood will naturally be attained.” Why are we not at ease? Because we do not let go of body and mind. As for clothes, food and drink, and shelter, we should not be greedy. Clothes that are enough to keep out the cold will do; do not wear fine clothes. Eating enough to fill your stomach will do; do not eat overly nourishing food. A place to live that is enough to shelter you from rain and wind will do; do not live in a grand, spacious house. Do not worry about your body until your hair turns white. When the time comes, it will not help you either. Since it is so unfeeling and meaningless, why bother over this false thing?
The Tathāgata’s light shines everywhere,
Dispelling all darkness.
This light does not shine as something real,
Nor is it without shining.
Commentary: The Buddha’s light shines everywhere; the luminous wisdom of the Buddha shines throughout the minds of all sentient beings. It illuminates the minds of sentient beings, completely eliminating greed, anger, and delusion; it illuminates darkness and turns it into light, and eradicates the eighty-four thousand habitual tendencies and faults. When we study the Buddhadharma, we are eliminating darkness. Do not become attached to the Buddha’s light and ask, “Why can’t I see it?” When we study the Buddhadharma and awaken our wisdom, isn’t that the Buddha’s light? If the more we study, the more confused we become, and we do not truly understand the principles of the Buddhadharma, then we cannot eradicate our habitual tendencies and faults. We cannot say that the Buddha’s light does not shine everywhere. If our wisdom does not awaken, greed, anger, and delusion remain just as before, without changing at all. This means there is no place where it shines; it is neither that there is illumination nor that there is no illumination: it shines without shining, and does not shine while shining. This is speaking of our own wisdom-light manifesting; that is, the Buddha’s light does not shine everywhere.
The Buddha’s radiance is like an electric utility company. The room we live in already has all the wiring, light bulbs, switches, and so on installed, and is connected to the power supply. But if we do not switch it on, the lights still will not come on, and the room will remain dark forever. Why? Because the electricity is not flowing, so it cannot do its work. We have to switch it on, and the lights will immediately come on and dispel the darkness.
The minds of us sentient beings are like switches. If we open our minds and switch them on, the Buddha’s radiance will shine upon us. If we do not switch on our minds, then even the Buddha’s radiance cannot reach us. This is a simple analogy, but the principle is the same.
Everyone! Hurry and switch on your minds, so that you may receive the Buddha’s light of wisdom and let it guide you. Then you will attain the radiance of the Buddha shining everywhere.
Every sentient being has their own habitual tendencies and faults. Some enjoy sour food, some enjoy sweet food, some enjoy bitter food, some enjoy spicy food, and some enjoy salty food. These are the five flavors people like. The Buddha teaches the Dharma in the same way, adapting the teaching to each person. If someone takes delight in the Lesser Vehicle teachings, the Buddha teaches the Tripitaka. If someone takes delight in the Great Vehicle teachings, the Buddha teaches the Prajñā, Lotus, and Nirvana sutras.
Buddhism classifies its teachings into many different kinds, each of which is distinct. According to the Tiantai school, they are divided into four teachings: Tripitaka, Shared, Distinct, and Perfect. According to the Xianshou school, they are divided into five teachings: Lesser, Initial, Final, Sudden, and Perfect. Because people take delight in different teachings, the teachings are divided into all these kinds.
After the Buddha finished teaching this sutra, he taught another. After finishing this sutra, he taught that one. Each sutra is a remedy for the habitual tendencies and faults of sentient beings. Whichever sutra a sentient being needs—that sutra is the true sutra. In short, if it accords with sentient beings’ capacities and removes their faults, then it is true. If it does not remove their habitual tendencies, then it is all false.
As the Buddha was about to enter Nirvana, someone asked: “O World-Honored One! You have spoken so many scriptures; how are they to be disseminated?”
– The Buddha said, “I did not speak a single word, so what scriptures could there be?” Is this the Buddha telling a lie? The Buddha spoke the Tripitaka and the twelve divisions of the scriptures, so why say that he did not speak a single word? No. This means that what is useful is true, and what is useless is false. If sentient beings had no use for them, then of course this collection of scriptures would not contain a single word.
The Buddha once predicted: “When the Buddhadharma is on the verge of extinction, the Shurangama Sutra will be the first to disappear.”
This phenomenon is now occurring. All over the world, many people are saying that the Shurangama Sutra is a forgery. But ultimately, is it true or false? There is no evidence either way! They are merely grasping at shadows and making reckless criticisms. Not only have some scholars made such comments, but even members of the monastic community have publicly said that the Shurangama Sutra is false. This is following the views of those scholars. Not only do they say that the Shurangama Sutra is false, but gradually all the sutras will be called false; no sutra will be considered genuine, and little by little, they will all be destroyed. The Dharma-ending Age! The Dharma-ending Age! That is what the Dharma-ending Age is like. If everyone says the Shurangama Sutra is false, then of course the Shurangama Mantra will also be considered false. If one person tells ten, ten tell a hundred, a hundred tell a thousand, and a thousand tell ten thousand, spreading the word like this, then Buddhists themselves will be shaken, and no one will study the Shurangama Sutra or recite the Shurangama Mantra. Then they will have no wisdom to discern which Dharma is true and which is false.
In truth, any sutra that benefits you is a true sutra; one that does not benefit you is a false sutra. Even if the Buddha spoke it, what use is it if it does not suit your capacities? In short, what accords is true; what does not accord is false.
With respect to dharmas, there is no attachment,
No thought, and no defilement,
No abiding, no place,
Not destroying the nature of dharmas
Commentary: All dharmas exist for the sake of liberating all sentient beings. If there were no sentient beings, then there would be no dharmas. Dharmas exist in relation to sentient beings. The Buddhist sutras are the sutras of sentient beings; they are also the sutras within the mind. Therefore, we must always turn back and question our own minds. Thus, when the mind is true, the Dharma is true; when the mind is true, even a false sutra is true. Why? Because there is not much discrimination. If the mind discriminates, then even a true sutra becomes a false sutra, and a real Dharma becomes a false Dharma. The same applies to reciting mantras: if you recite without discrimination or deluded thoughts, then even if the mantra’s pronunciation is slightly off, there will still be a response. Why? Because when the mind is sincere and undivided, it is efficacious. If you recite with discrimination and deluded thoughts, then even an efficacious mantra will not be efficacious. Hence the saying: The righteous person practices the deviant Dharma;
the deviant Dharma is also righteous.
The deviant person practices the right Dharma;
the right Dharma is also deviant.
Therefore, it is said:
A righteous person reads a false sutra,
and the false sutra is also true.
A false person reads a true sutra,
and the true sutra is also false.
It is not that the sutras are true or false; rather, people make distinctions. To compare one thing and say, “This is true, that is false,” is not to understand the Buddha’s Dharma. If you understand the Buddha’s Dharma, you absolutely would not devote effort to this. Thus, “not clinging to the Dharma” means having no discriminating mind. Have no thought of purity and no thought of defilement; neither purity nor defilement is established. Then you will constantly encounter the white ox cart. If defilement and purity are both absent, you will always encounter the true Dharma.
This Dharma pervades empty space and the entire Dharma realm. It abides in nothing, yet there is nowhere it does not abide. But all of it is encompassed within your own nature. This is what it means not to destroy the Dharma-nature. The Dharma-nature pervades empty space and the entire Dharma realm. It is not that this small place is me while that large place is not me, or that this large place is me while that small place is not me. There is no self; all of it lies within the Dharma realm, all encompassed within the Dharma-nature.
In this, there are no duality,
Nor is there even one,
The one of great wisdom who sees well,
Skillfully abides in accordance with reality
Commentary: These are not two Dharma gates; that is, the self-nature is nondual. Nor is there even one—indeed, not even one is established. Therefore:
“Not a single dharma is established;
All dharmas are empty.” Not even one, not even two. That is, there is neither one thought nor two; ultimately, there is not even thought. If there are still two thoughts, then there is still obstruction, still delusion, still thought. When even thought is absent, this is the realm:
“True emptiness has no self or other;
The Great Way has no form or appearance.” Those of great wisdom skillfully perceive all principles, namely, the principle of true emptiness and wondrous existence. This is the wondrous, inconceivable abiding without abiding, and therefore it is called peaceful abiding.
In emptiness, there is no duality;
Nonduality, too, is nothing.
All three realms are empty
This is what all Buddhas see.
Commentary: Within emptiness, there should be no two thoughts. If there are two thoughts, there is no emptiness. Having no two thoughts means that not a single thought arises. When not a single thought arises, one accords with the essential principle of the Dharma realm; that is why it is said that everything in the three realms is empty. Emptiness is the emptiness of the ultimate truth. At that point, one will accord with the Dharma realm and become one with it. The Dharma realm is our own nature, and our own nature is the Dharma realm. This is the same understanding shared by all Buddhas, the same state of realization.
Ordinary beings lack awakened understanding
The Buddha commands them to abide in the true Dharma
All dharmas have nowhere to abide
Awakening to this, one sees one’s own body.
Commentary: The views of ordinary beings are all marked by attachment and obstruction. They lack true wisdom, and so they do not clearly understand anything at all. Because ordinary beings are neither awakened nor understanding, the Buddha teaches all sentient beings to abide in the Right Dharma and not entertain wrong understanding or wrong views. If sentient beings abide in the Right Dharma, where does the Dharma abide? Since all dharmas are inherently empty, they have nowhere to abide. If we understand this principle, we can break through all attachments and truly recognize our own original face.
Not a body, yet it speaks of body
Not arising, yet appearing to arise
No body, and no seeing
This is the Buddha’s unsurpassed body
Commentary: The Diamond Sutra says, “The Buddha speaks of no body; this is called the great body.” If it is a body, then it is not the great body. The great body is the Dharma body; the Dharma body is spoken of as a body, but in reality it has no form. It is so great that nothing is outside it, and so small that nothing is inside it. Therefore, the Buddha says “no body,” and calls it the great body. There is no true physical body; it is merely called a body.
The Buddha is thusness, unmoving, clear and lucid, present nowhere and yet nowhere absent. There is nothing He does not know, no place He does not illuminate, and no place where He does not manifest. Thus it is said that He does not arise, yet manifests arising. This is not like ordinary people, who discriminate between arising and not arising, moving and not moving. For the Buddha, stillness does not obstruct movement, and movement does not obstruct stillness; movement and stillness are one. This is the principle of not arising yet manifesting arising.
Of course there is no body—so how could there be seeing? No body, no seeing: this is the Buddha’s unsurpassed body and unsurpassed seeing. The unsurpassed Dharma body has no form. You should know that having no form is like empty space. Therefore:
“If anyone wishes to know the Buddha’s realm,
Let their mind be pure like empty space.” In a thought, not only are defiled dharmas absent, but pure dharmas do not arise either. Therefore, everything is originally complete and perfect; this is the Buddha’s unsurpassed body.
Thus, True Wisdom speaks
The wondrous Dharma-nature of all Buddhas.
Whoever hears this Dharma
Will attain a pure eye.
Just as the principles explained above were heard from Bodhisattva True Wisdom, who spoke in this way, I (Bodhisattva Supreme Wisdom) also speak in this way. This is the wondrous Dharma-nature spoken by all the Buddhas of the ten directions and the three times. If anyone hears this wondrous Dharma-nature, they will attain great wisdom and the pure Dharma eye.
At that time, the Bodhisattva Firmly Established Wisdom, relying on the Buddha’s power, surveyed all ten directions and recited these verses:
Commentary: At that time, the great Bodhisattva Firm Wisdom, in the upper direction, relying on the Buddha’s great awe-inspiring spiritual power of blessing, surveyed the causes and conditions and faculties of beings in the ten directions, and used verses to express the Dharma he wished to expound.
How wondrous, the Great Radiance
The valiant, unsurpassed sage
For the sake of the deluded multitudes
And arose in the world
Commentary: The Buddha is truly great! His great, radiant wisdom has reached the highest pinnacle. The Buddha is courageous and strong, and is supremely vigorous in practicing the six perfections and myriad virtuous deeds. The Buddha has ten titles, and the Unsurpassed One is one of them. The Buddha is the most venerable and foremost of all beings; no one is above him. Why did the Buddha appear in the Saha World? It was to benefit all the multitudes of deluded sentient beings. The Buddha leads sentient beings away from delusion and toward awakening, from what is wrong to what is right, back to their source, so they can see their true face. The Buddha appeared in the world to teach and transform all sentient beings, help them leave suffering and attain joy, and bring the cycle of birth and death to an end.
There are three kinds of worlds:
1. The world of inanimate objects.
2. The world of sentient beings.
3. The world of enlightened beings.
What is the material world? It is mountains, rivers, land, houses, and rooms. What is the sentient-being world? It is the place where all sentient beings live. What is the world of right awakening? It is the place where all the sages live. In the sentient-being world, some attain Buddhahood, some become Bodhisattvas, and some become Arhats; the world in which they live is called the world of right awakening.
The world being discussed here encompasses all three worlds. The Buddha came to this world to teach and guide sentient beings, enabling them to understand the mind and see their true nature, and ultimately attain Buddhahood. This is the Buddha’s aspiration, and also the Buddha’s compassion.
The Buddha, with a mind of great compassion
Universally surveys all sentient beings
Sees them within the Three Realms
In the cycle of rebirth, enduring all suffering.
Commentary: With a mind of great compassion, the Buddha surveyed all sentient beings throughout the ten directions. Seeing that they were undergoing birth and death in the Three Realms and suffering every kind of hardship in the cycle of samsara, he felt profound compassion. Therefore, he came to this world to teach and guide sentient beings out of the sea of suffering and help them attain the peace and joy of Nirvana.
The Buddha guides sentient beings through the four immeasurable states of mind—loving-kindness, compassion, sympathetic joy, and equanimity. Hence: “Great loving-kindness without conditions; great compassion from sharing the same essence.” What is “great loving-kindness without conditions”? It means that when you encounter someone with whom you have no affinity, you should treat them with a loving mind and influence them, thereby forming a wholesome affinity. If you do not form an affinity with someone with whom you have none—if you pay them no attention and do not draw near to them—then in the end, you will still have no affinity with them.
What is “great compassion in which all are one”? It means that you must see yourself as being in the wrong; do not see them as being in the wrong. If the Buddha sees sentient beings as being in the wrong, he regards it as his own fault. I often recite this verse: Admit that you are in the wrong.
Do not speak of others’ faults.
Others’ faults are your own;
Being one in body is called great compassion.
You still haven’t quite learned to put this into practice, so you often say that other people are wrong. If you can think this way: If they are wrong, then I am wrong. Their suffering is my suffering. Don’t distinguish between them and us; see us as one. This is great compassion.
Why do we undergo birth and death? Because of thoughts of desire. Thoughts of desire are the root of birth and death. The purpose of our practice of the Way is to end birth and death. How should we practice? The method is very simple: cut off desire and remove attachment. If our cultivation is fully successful, birth and death will cease. When there are no more thoughts of desire, the gates of hell will be firmly shut. Therefore, what is important for practitioners of the Way is to cultivate until no thoughts of desire remain. As long as there are thoughts of desire, there are outflows; as long as there are outflows, there is birth and death. When there are no thoughts of desire, there are no outflows; when there are no outflows, there is no birth and death.
The Buddha saw sentient beings in the Desire Realm, the Form Realm, and the Formless Realm, endlessly cycling through birth and death, death and birth. In one life, they are born as the child of the Zhang family; in the next, as the child of the Li family. In another life, they are born as the father of the Zhao family, or as the grandfather of the Wang family. They sink and rise like this without end. Sometimes, those who were father and child in a previous life are brothers in this one; or those who were grandfather and grandchild before change places in this life. Such reversals arise from differing karmic conditions. Sometimes, by doing good deeds, they are born in the heavens; sometimes, by doing evil, they fall into hell. Within samsara, they keep turning and turning.
Beings in the Desire Realm have especially strong desires, and therefore do not attain the fruit. In the Form Realm, there is still visible form. In the Formless Realm, although there is no visible form, there is still discriminating consciousness. As long as there is consciousness, one has not yet escaped the Three Realms, because the root of discrimination has not been completely severed. Beings who have not escaped the Three Realms must still undergo suffering.
There are three kinds of suffering:
1. The suffering of suffering.
2. The suffering of change.
3. The suffering of conditioned existence.
There are also eight kinds of suffering:
1. The suffering of birth.
2. The suffering of aging.
3. The suffering of illness.
4. The suffering of death.
5. The suffering of separation from loved ones.
6. The suffering of meeting those one hates.
7. The suffering of not getting what one wants.
8. The suffering of the blazing of the five aggregates.
In addition, there are countless kinds of suffering that could not be fully described throughout all future ages.
Sentient beings must endure immeasurable suffering. One person may endure many kinds of suffering and go through many calamities; or many people may endure one kind of suffering, such as war, when many people have no food to eat, no clothes to wear, or no home to live in, and everyone suffers the same disaster. There are all kinds of suffering, too many to describe.
Those outside the Way either cling to annihilationism or to eternalism; both are extreme positions, not the reasoning of the Middle Way. Those who cling to annihilationism believe that when people die, it is like a lamp going out: nothing remains. There is no cause and effect, no cycle of rebirth, and no karmic retribution for good or evil deeds. This is the false view of annihilationism. Those who cling to eternalism believe that after death, people remain human in their next life and cannot be reborn as animals; animals remain animals forever and cannot become human. This is the false view of eternalism. They do not understand the cycle of cause and effect and karmic retribution, so they continue to wander through the cycle of rebirth and undergo suffering, never attaining liberation.
Except for the Perfectly Enlightened One
The venerable, virtuous Teacher
All gods and humans
None is able to save.
Commentary: The Buddha uses great compassion to eliminate the suffering of sentient beings. The Buddha sees sentient beings in the Three Realms transmigrating and experiencing every kind of suffering. Only the Buddha can save sentient beings from suffering and bring them joy. Neither humans nor gods can rescue those who suffer. The Buddha is the Great Teacher of the Way, fully endowed with blessings and wisdom, and is also the protector and savior of the Three Realms. When we turn from evil toward goodness, from the false toward the right, correct our faults and renew ourselves, turn the light inward and reflect, and leave delusion behind for awakening, we are all rescued by the Buddha, escape the sea of suffering, and reach the Other Shore.
If the Buddhas and Bodhisattvas
Did not appear in the world,
There would not be a single sentient being
Able to attain peace and happiness.
Commentary: The Buddha attained Supreme Perfect Enlightenment and appeared in the world. The entire assembly of virtuous and noble Sangha members also appeared in the world. They bring true joy to all sentient beings. What is true joy? It is having no suffering, only joy.
The Tathagata, perfectly and equally enlightened,
Together with the assembly of sages and saints,
Appears in the world
And can bring happiness to sentient beings.
Commentary: Why do you wish to see the Buddha? Because you wish to obtain great blessings—that is, to attain unsurpassed, perfect enlightenment. If, upon hearing the name of each Buddha, a person gives rise to faith and reverence, then that person is a lamp-tower of the world, able to illuminate the darkness, guide sentient beings lost in delusion, and lead them to a place of peace and bliss.
If one sees the Tathāgata,
one gains great and wholesome benefit.
Hearing the Buddha’s name, faith arises
that itself is a stūpa in the world.
We have seen the World-Honored One
For we have gained great benefit
Having heard such wondrous Dharma
We will surely attain the Buddha Way
Commentary: The purpose of all of us wanting to see the World-Honored One is to gain great benefit. Having heard the inconceivable wondrous Dharma spoken by the World-Honored One, all will become Buddhas in the future. The Avatamsaka Sutra says:
“By saying ‘Namo Buddha’ once,
One has already attained the path to Buddhahood.” Again, it is said:
“If a person’s mind is scattered,
Even if they use a branch of flowers
To make offerings before a Buddha image,
They will gradually see countless Buddhas.” Some may bow to the Buddha
Or simply press their palms together
Some may even raise one hand
Or merely bow their heads.
With this, make offerings to statues;
Gradually, one will see immeasurable Buddhas.
When we enter a temple or pagoda, or simply put our palms together, or simply bow our heads, we can recite: “Namo Buddha, all Buddhas of the ten directions and the three times; Namo Dharma, all the revered teachings spoken by the Buddhas; Namo Sangha, all the sages and holy members of the Sangha in the ten directions.” Not only can we recite the full names of the Three Jewels, but even if we recite just one phrase, “Namo Buddha,” we will attain the path to Buddhahood in the future.
The Bodhisattvas of the past
Through the Buddha’s majestic spiritual power,
They attained the pure wisdom eye
And understood the realms of all Buddhas.
All the Bodhisattvas who reach the Bodhi Way-place have, in the past, received the blessings of the great spiritual power of all the Buddhas of the ten directions and the three times, and thereby attained the pure eye of wisdom, which clearly illumines the true nature of all dharmas. Thus they fully understand the realms of all Buddhas. The realm of the Buddhas is like empty space, yet it still contains wondrous existence. Emptiness does not obstruct existence, and existence does not obstruct emptiness. Emptiness and existence are not two—this is the realm of the Buddhas.
Now beholding Vairocana
Further increasing pure faith
The Buddha’s wisdom is boundless
Its exposition is inexhaustible.
At present, when we behold the thousand-zhang Vairocana Buddha, the Perfectly Complete Reward Body, our pure faith is strengthened. Some people believe in the Buddha because they see the Buddha’s majestic image, but this faith is not pure. Some people study the Buddha-Dharma not to propagate it, but because they want to become great Dharma masters, possess unhindered eloquence, and gain victory. This, too, is not pure. Pure faith means believing with earnest, heartfelt sincerity, with no defiled or impure things mingled in—only pure faith.
The Buddha’s wisdom is boundless. No matter how it is expounded, it can never be fully expressed. The Buddha’s wisdom surpasses everything and cannot be put into words. There is nothing the Buddha does not know, and nothing he does not see.
Bodhisattvas such as Superior Wisdom,
and I, Firm Wisdom,
throughout countless billions of kalpas,
even speaking could not fully describe it.
Bodhisattva Firm Wisdom said, “Bodhisattva Superior Wisdom in the west, the Bodhisattvas in the other eight directions, and I, Firm Wisdom, even if we were to speak for countless billions of great kalpas about the Buddha’s wisdom and realm, could never finish speaking of them.”
END OF CHAPTER 14