Commentary: Venerable Master Hsuan Hua (宣化)
Chinese translation: Tang Dynasty by the Tripitaka Master Shramana Shikshananda of Khotan
Vietnamese translation: Bhikshu Thích Minh Định
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Chapter 15 – Ten Abodes
The stages of a Bodhisattva comprise forty-two levels: the Ten Abodes, the Ten Practices, the Ten Dedications, the Ten Grounds, Equal Enlightenment, and Wondrous Enlightenment. Because a Bodhisattva has forty-two portions of ignorance, one begins at the Ten Abodes. Upon completing the cultivation of a Dharma method, one portion of ignorance is reduced and one portion of the Dharma body is increased, allowing one to ascend a level. At the level of Equal Enlightenment, one portion of the ignorance associated with the arising characteristics still remains unextinguished. Once it is completely eradicated, one becomes a Bodhisattva of Wondrous Enlightenment—that is, a Buddha.
This chapter speaks of the Bodhisattva’s Ten Abidings. Ten represents an immeasurable number of categories. Ten can give rise to a hundred, a hundred to a thousand, and a thousand to ten thousand. Whatever Dharma the Avatamsaka Sutra speaks of, it speaks in terms of ten kinds, indicating that the realm of Dharma is layer upon layer, inexhaustible, perfectly interfused, and unhindered.
“Abiding” means to dwell firmly. Thus: “Wisdom abides in the mind, attains the stage of non-retrogression, and is therefore called abiding.” Wisdom is that which abides; principle is that in which it abides. One enters the right position, and that position does not waver. What are the Ten Abidings? They are: 1). Abiding in the Initial Aspiration.
2). Abiding in the Ground of Purification.
3). Abiding in Practice.
4). Abiding in Noble Birth.
5). Abiding in the Perfection of Skillful Means.
6). Abiding in Right Mind.
7). Abiding in Non-Retrogression.
8). Abiding in Childlike Innocence.
9). Abiding as a Dharma Prince.
10). Abiding in the Consecration.
These Ten Abodes are the Dharma practice with which Bodhisattvas begin their cultivation. The meaning and principles of the Ten Abodes are explained in great detail later. This chapter is the fifteenth chapter of the Avatamsaka Sutra, and is therefore called the Fifteenth Chapter, “Ten Abodes.”
At that time, Bodhisattva Dharma Wisdom, through the Buddha’s power, entered the Bodhisattva Samādhi of Immeasurable Expedient Means.
Commentary: After finishing the fourteenth chapter, Bodhisattva Dharma Wisdom, relying on the great awe-inspiring spiritual power bestowed by the Buddhas of the ten directions, entered samadhi and contemplated the causes and conditions of all sentient beings, discerning which Dharma would be suitable to liberate them. He then expounded that Dharma to teach and transform them.
Whether a Buddha or a Bodhisattva, before expounding the Dharma, must first enter samadhi. This Bodhisattva Dharma Wisdom enters the samadhi of the Bodhisattva’s immeasurable skillful means. “Bodhisattva” means “one who enlightens sentient beings,” or “an enlightened being among sentient beings.” “Skillful means” refers to expedient, ingenious methods: “expedient” means benevolently adapting, and “ingenious” means wondrously skillful. Samadhi means right concentration and right reception. The Bodhisattva is contemplating the Dharma teaching that sentient beings rejoice in, in order to expound the Dharma and enable them to attain a fullness of Dharma joy. These expedient Dharma methods are immeasurable and boundless.
From precepts comes concentration, and from concentration comes wisdom. Therefore, before lecturing on a sutra, one should sit quietly for a while, so the mind becomes pure and free of distracting thoughts. Then, when it is time to lecture, true wisdom will manifest and flow forth from one’s own nature. It will be like a flowing stream, pouring forth without end, making listeners feel that the teaching is rich in flavor and that they cannot bear for it to stop. If one cannot sit quietly before lecturing, the principles explained will be dry and tasteless, and the listeners will not be moved to respond. So first one must enter samadhi, purify body and mind, and sweep away distracting thoughts; only then can one attain unobstructed eloquence.
By the power of samadhi, beyond worlds as numerous as dust motes in a thousand Buddha-lands in each of the ten directions, there were Buddhas as numerous as dust motes in a thousand Buddha-lands. They all bore the same name, Dharma Wisdom, and appeared before him, saying to Bodhisattva Dharma Wisdom: “Well done! Well done, good man! You are able to enter this Bodhisattva samadhi of immeasurable skillful means.”
Commentary: The Bodhisattva Dharma Wisdom entered samadhi. Through the power of samadhi, beyond worlds as numerous as the dust motes in a thousand Buddha-lands throughout the ten directions, there were Buddhas as numerous as the dust motes in a thousand Buddha-lands. Though they were so many, they all shared one name: Buddha Dharma Wisdom. They all appeared before the Bodhisattva Dharma Wisdom and said, “Excellent! Excellent! You are the very best of good sons! For the sake of teaching and transforming sentient beings, you have entered the Bodhisattva Samadhi of Immeasurable Expedient Means. After emerging from samadhi, you will expound the Dharma to teach and transform sentient beings. This is an exceedingly meritorious deed.”
Good man! All the Buddhas, as numerous as the dust motes in a thousand Buddha-lands in each of the ten directions, together empower you with their spiritual power. Moreover, by the power of Vairocana Tathagata’s vows made in the past, his majestic spiritual power, and the roots of goodness you have cultivated, you have entered this samadhi, enabling you to expound the Dharma.
Commentary: The Buddhas, as numerous as the dust motes in a thousand Buddha-lands, simultaneously said to Bodhisattva Dharma Wisdom: “You are an excellent man! We Buddhas, as numerous as the dust motes in a thousand Buddha-lands throughout the ten directions, have each led Bodhisattvas, also as numerous as the dust motes in a thousand Buddha-lands, and come here together. With our great awe-inspiring spiritual power and wisdom-light, we are jointly empowering you, causing you to enter the Bodhisattva samadhi of immeasurable skillful means. When you emerge from samadhi, you will expound immeasurable Dharma-gates of skillful means. Not only have we Buddhas come to empower you, but the Pure Dharma Body Vairocana Buddha is also empowering you. In the past, Buddha Vairocana once made a great vow to use his great awe-inspiring spiritual power to empower those who expound the Dharma. This is also due to the power of your having cultivated all kinds of roots of goodness in the past; only then could you enter the Bodhisattva samadhi of immeasurable skillful means and expound the wondrous Dharma of the Flower Adornment Sutra to living beings in the Flower Garland Dharma assembly.”
For the sake of increasing Buddha-wisdom, penetrating the Dharma Realm, thoroughly understanding the realm of sentient beings, entering without obstruction, practicing without hindrance, attaining incomparable skillful means, entering the nature of all-knowledge, awakening to all dharmas, knowing all faculties, and being able to uphold and expound all dharmas. Namely: to bring forth the ten kinds of abodes of the bodhisattvas.
Commentary: Bodhisattva Dharma Wisdom entered samadhi, remained in samadhi, and emerged from samadhi—all through the blessing and support of the Buddhas of the ten directions. Only then could he attain this state. Why did Bodhisattva Dharma Wisdom have to expound the Dharma? Because:
1). It causes Bodhisattvas of faith and understanding to increase their Buddha-wisdom upon hearing the Dharma.
2). Because it enables the Bodhisattva’s faith and understanding to penetrate deeply into the Dharma Realm. Although we sentient beings are part of the Dharma Realm, we do not unite with it as one; we do not comprehend the nature of the Dharma Realm or clearly understand its principles. Therefore, we cannot enter the Dharma Realm.
3). Because it enables one to believe and understand that Bodhisattvas skillfully know the realm of sentient beings. Sentient beings in the nine Dharma realms have different causes, conditions, effects, and retributions.
4). Because it causes one to believe and understand that the Bodhisattva’s sphere of entry is unobstructed, that all truths are thoroughly understood, and that the true nature of all dharmas is unobstructed.
5). Because it causes people to believe and understand that the Bodhisattva’s practice is free of karmic obstacles.
6). Because it enables people to believe and understand that the Bodhisattva has attained an incomparable Dharma-gate of skillful means.
7). Because it enables one to believe and understand that Bodhisattvas can deeply penetrate the nature of omniscient wisdom.
8). Because it inspires faith and understanding that the Bodhisattva has awakened to all dharmas.
9). Because it leads people to believe and understand that the Bodhisattva knows all faculties.
10). Because it enables one to believe and understand that a Bodhisattva can uphold all dharmas inwardly and expound all dharmas outwardly.
This discusses a Bodhisattva’s generation of bodhicitta and the ten Dharma practices cultivated in the Ten Abodes.
Good man, you should rely on the Buddha’s majestic spiritual power to expound this Dharma.
Commentary: The Buddhas, as numerous as the dust motes in a thousand Buddha-worlds, simultaneously said to Dharma Wisdom: “Good man! You are now receiving the Buddhas’ empowerment. The Buddhas praise you with their bodies and minds, enabling you to attain benefits and spiritual powers. Rely on the Buddhas’ great awesome spiritual power and expound the wondrous Dharma of the Ten Abodes, so that all sentient beings may bring forth the resolve for enlightenment.”
At that time, the Buddhas bestowed upon Bodhisattva Dharma Wisdom unobstructed wisdom, unattached wisdom, uninterrupted wisdom, undeluded wisdom, undifferentiated wisdom, unfailing wisdom, immeasurable wisdom, unsurpassed wisdom, unflagging wisdom, and invincible wisdom. Why? Because of the power of this samādhi; such is the nature of the Dharma.
Commentary:At that time, the Buddhas of the ten directions simultaneously bestowed ten kinds of wisdom upon Bodhisattva Dharma Wisdom. What are the ten kinds of wisdom? They are:
1). Unobstructed wisdom: Wisdom that has no obstacles. There are four kinds of unobstructed eloquence: unobstructed eloquence in words, in meaning, in the Dharma, and in delight in expounding. Unobstructed eloquence in words means that the words spoken are limitless and boundless, and the eloquence is unobstructed. Unobstructed eloquence in meaning means that the meanings and principles explained are limitless and boundless, and the eloquence is unobstructed. Unobstructed eloquence in the Dharma means that the Dharma expounded is limitless and boundless, and the eloquence is unobstructed. Unobstructed eloquence in delight in expounding means delighting in teaching the Dharma and proclaiming the Buddha’s Dharma at the appropriate times and occasions, so that all sentient beings hear the Dharma, practice it, and attain realization through their practice.
2). Wisdom without attachment: Wisdom does not cling to anything. Although you may have unobstructed wisdom, you must not look upon everything as empty or regard anyone as nothing. Otherwise, that itself is attachment, and you will not attain liberation. Only with wisdom free of attachment can you attain freedom.
3). Uninterrupted wisdom: Wisdom is not interrupted. When wisdom is present, one suddenly becomes intelligent; when it is interrupted, one becomes foolish. In short, if wisdom cannot remain constantly manifest, that is interrupted wisdom. Uninterrupted wisdom means wisdom continues without interruption and remains manifest at all times.
4). Wisdom free from delusion: Wisdom is without foolishness. With wisdom, one is intelligent; without wisdom, one is foolish. If you constantly practice and study Buddhism, wisdom will manifest. Hence: “Delve deeply into the treasury of sutras, and wisdom will be as vast as the sea.” At this point, there is no more foolishness, no more ignorance, no more darkness; the radiant light of wisdom is always manifest.
5). Wisdom without difference: Wisdom does not change. From beginning to end, wisdom remains one and cannot become two different forms.
6). Wisdom Without Loss: Wisdom is never mistaken or lost. The principles expounded are all correct and definitive, without error.
7). Immeasurable wisdom: Wisdom without limit. This wisdom can never be used up by taking from it, nor run dry through use. The wellspring of wisdom gushes forth and flows on, never ceasing.
8). Unsurpassed wisdom: Wisdom that nothing can surpass. Nothing can surpass this supreme wisdom. This wisdom has five kinds of virtues.
The first virtue: profound as thunder. This wisdom is like the sound of thunder when the sky clears, awakening deluded beings.
The second virtue: clear and audible from afar. This wisdom is not only clear, but can also be heard from very far away.
The third virtue: a compassionate and refined sound. This sound inspires compassion and is also gentle and harmonious. Like the voice of the Kalavinka bird (a bird with a beautiful voice), it is extremely pleasing to the ear; all who hear it rejoice.
The fourth virtue: it can cause beings to give rise to reverence and affection. When beings hear this sound, it penetrates deeply into their hearts and gives rise to thoughts of reverence and admiration.
The fifth virtue: all who hear it rejoice and never grow weary of it. All beings who hear this wondrous, excellent sound are always joyful and never tire of it. Because it possesses these five virtues, it is unsurpassed.
9). Wisdom without indolence: Wisdom has no laziness. Anyone who is lazy and does not practice is indolent. If one attains the wisdom of non-indolence, one is diligent at all times.
10). Wisdom that cannot be taken away: Wisdom cannot be seized. No matter what realm this wisdom encounters, that realm cannot take its wisdom away.
At that time, all the Buddhas each extended their right hands and touched the crown of the Bodhisattva Dharma Wisdom. The Bodhisattva Dharma Wisdom then emerged from samādhi and said to the bodhisattvas: “Children of the Buddha! The bodhisattva’s abode is vast, equal to the Dharma realm and to space. Children of the Buddha! The bodhisattva dwells in the family of the Buddhas of the three times.”
Commentary: At that time, Buddhas named Dharma Wisdom, as numerous as the dust motes in a thousand Buddha-worlds, each extended his right hand to touch the crown of Bodhisattva Dharma Wisdom’s head. At this point, someone might give rise to a deluded thought: “Bodhisattva Dharma Wisdom has only one head. With so many Buddhas extending their right hands at the same time to touch his crown, how can they all do so?” This is the principle of the unobstructed relationship between one and many. The Buddhas touched his crown simultaneously, with no before or after. This is the principle of arriving without moving and accomplishing without action. It is also a realm in which many do not obstruct one and one does not obstruct many. One and many are unobstructed and mutually beneficial. The purpose of touching his crown is to dispel ignorance and increase wisdom; it also removes karmic obstacles and nurtures wholesome roots. This directly benefits Bodhisattva Dharma Wisdom and indirectly benefits all sentient beings. Having attained wisdom, Bodhisattva Dharma Wisdom then teaches the Dharma for all sentient beings, enabling them to leave suffering and attain joy.
While Bodhisattva Dharma Wisdom was in samādhi, the Buddhas touched the crown of his head. He then emerged from samādhi and said to the Bodhisattvas who had come from the ten directions, “Disciples of the Buddha! The place where Bodhisattvas who have aroused the aspiration for enlightenment abide is vast and boundless, extending throughout the Dharma realm and empty space.” The Bodhisattvas’ Dharma bodies likewise extend throughout empty space and the Dharma realm, filling every place.
Bodhisattva Dharma Wisdom called out again: “Disciples of the Buddha! A Bodhisattva dwells in the home of all Buddhas throughout the three periods of time and the ten directions.” The Buddha is the Dharma King, and a Bodhisattva is the child of the Dharma King, called a Dharma King’s heir. A Bodhisattva must perpetuate the Buddha’s position and succeed to the state of Perfect, Complete Enlightenment. Therefore, it is said that a Bodhisattva dwells in the home of the Buddhas of the three periods of time.
I shall now explain those Bodhisattva abidings. O sons of the Buddhas, there are ten kinds of Bodhisattva abidings, which the Buddhas of the past, future, and present have taught, will teach, and are teaching.
Commentary: When Bodhisattvas give rise to the bodhi mind and abide in the stages, I, the Bodhisattva Dharma Wisdom, will now explain: “Disciples of the Buddha! There are ten kinds of abiding in the stages of a Bodhisattva. The Buddhas of the past have explained the principles of the Bodhisattva’s Ten Abidings. The Buddhas of the present must explain the principles of the Bodhisattva’s Ten Abidings. The Buddhas of the future will also explain the Bodhisattva’s Ten Abidings.”
What are the ten? They are: the Abode of First Arousing the Mind, the Abode of Maintaining the Ground, the Abode of Cultivation, the Abode of Noble Birth, the Abode of Complete Means, the Abode of Right Mind, the Abode of Nonretrogression, the Abode of the Childlike, the Abode of the Prince, and the Abode of Consecration. These are called the ten abodes of bodhisattvas, taught by the Buddhas of the past, future, and present.
Commentary: What are the Ten Abodes? They are:
1). The Abode of Initial Arousing of the Mind: This means that the Bodhisattva’s roots of goodness, planted in the past, have matured after practicing the Bodhisattva path and carrying out the six pāramitās and myriad practices. The Bodhisattva then arouses the great bodhi mind and dwells at this stage; hence it is called the Abode of Initial Arousing of the Mind.
2). The Ground-Treating Abode: This means that, in the past, Bodhisattvas cultivated and disciplined greed, anger, and delusion in their minds. Ignorance, afflictions, attachments, habitual tendencies, and so on were gradually eliminated, bit by bit, and they came to abide at this stage; hence it is called the Ground-Treating Abode. The afflictions of Bodhisattvas decrease and do not increase, whereas the afflictions of us ordinary people increase and do not decrease. When one part of our afflictions is removed, two more parts are added, so they grow more numerous day by day, until we have as many as eighty-four thousand afflictions. This is what it means not to have cultivated the ground.
3). **Practice Abiding:** This means that the Bodhisattva diligently cultivates all kinds of Dharma practices and thoroughly understands all views and knowledge. Therefore:
“Diligently cultivate precepts, concentration, and wisdom
And thereby eradicate greed, anger, and delusion.” Therefore, it is called the Abiding of Cultivation.
4). Abode of Noble Birth: Because the Bodhisattva cultivates the path and possesses all kinds of roots of goodness, they are born into the noble family of the Buddha. Everything about them accords with the Buddha, which is why it is called the Abode of Noble Birth.
5). The Abiding of Complete Skillful Means: That is, the Bodhisattva is born into the Buddha’s family and therefore possesses all the skillful means and Dharma methods for teaching and transforming sentient beings. Hence it is called the Abiding of Complete Skillful Means.
6). Abiding in Right Mind: At this time, the Bodhisattva abides in the samādhi of right mind. The mind of the Way is in accord with the Buddha’s, and therefore this is called Abiding in Right Mind.
7). Abiding in Nonretrogression: This means nonretrogression in mindfulness, practice, and stage. Nonretrogression in mindfulness means not turning back from the mind of enlightenment; nonretrogression in practice means diligently cultivating the practice; and nonretrogression in stage means not regressing to the level of the Two Vehicles. Bodhisattvas possess these three kinds of nonretrogression and courageously press forward; therefore, this is called Abiding in Nonretrogression.
8). Childlike True Abiding: This means the true nature of a child, which also means not marrying. Bodhisattvas preserve their original face (their oneness) lifetime after lifetime; therefore, it is called Childlike True Abiding.
9). Dharma Prince Abiding: A Bodhisattva is a child of the Dharma King and has the right to inherit the Buddha’s position; therefore, this is called Dharma Prince Abiding.
10). The Consecration Abiding: When the Dharma Prince is about to become a Buddha, he must receive the consecration from the Buddhas of the ten directions, who use Dharma-water to anoint his crown, enabling him to fully develop the four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity. Hence it is called the Consecration Abiding.
That is the meaning of the Ten Abodes. The sutra text below will explain it in greater detail. In each abode, the Bodhisattva must give rise to ten kinds of mind for the sake of sentient beings, encouraging them to learn and practice ten kinds of Dharma gates. For now, this is only a brief explanation.
These are the Ten Abodes of a Bodhisattva. All Buddhas of the past, present, and future expound this Dharma teaching, instructing everyone who comes to hear the Dharma, so that all may bring forth the aspiration for enlightenment and in the future attain these ten kinds of Ten Abodes.
1. The Abiding of the Aspiration to Enlightenment
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“Disciples of the Buddha! How does a Bodhisattva abide in the Stage of Arousing the Aspiration? This Bodhisattva sees a Buddha, a World-Honored One, whose appearance is dignified and whose features are complete, pleasing for people to behold, difficult to encounter, and possessed of great power. Or the Bodhisattva sees the Buddha’s spiritual powers, hears a prediction, listens to instruction and admonition, sees sentient beings undergoing intense suffering, or hears the Tathagata’s vast Buddha-Dharma. The Bodhisattva then arouses the aspiration for enlightenment and seeks all-knowing wisdom.”
Commentary: Bodhisattva Dharma Wisdom called out once more, “O disciples of the Buddha! What is meant by the Bodhisattva’s Dwelling of Initial Resolve? It means that one must arouse the mind of enlightenment, cultivate the unsurpassed path, and practice the Bodhisattva path; hence it is called the Dwelling of Initial Resolve. A Bodhisattva abiding in the Dwelling of Initial Resolve sees the World-Honored One through ten kinds of causes and conditions.”
1). Beautiful Appearance: The Buddha’s appearance is very dignified and beautiful; hence, “the thirty-two marks of excellence and eighty auspicious characteristics.”
2). Perfect and complete physical appearance: The Buddha’s appearance is dignified and perfect, hence the saying:
“The Buddha’s face is like the pure full moon,
And also like the heavenly sun, radiating light.” It means:
“The Buddha’s face shines like the full moon,
just like a thousand suns shining.” 3). Everyone delights in seeing him: Because the Buddha’s marks are perfect, everyone wants to see the Buddha.
4). Very difficult to encounter: A Buddha appears in the world only after passing through countless kalpas, in order to benefit sentient beings; therefore, it is not easy to encounter a Buddha.
5). Possesses great awe-inspiring power: the Buddha has the ten powers and fearlessness, subdues heavenly demons, and overcomes the followers of other paths.
6). Or seeing supernatural powers: The Buddha’s miraculous transformations are inconceivable; one may also behold the Buddha’s supernatural powers.
7). Or hear a prediction: Or hear the Buddha give someone a prediction.
8). Or hearing admonition: Hearing the Buddha’s admonition, one knows that evil should be abandoned and good cultivated.
9). Or seeing sentient beings undergo all kinds of extreme suffering: when one sees sentient beings suffer, one gives rise to great compassion and bears their suffering on their behalf.
10). Or hear the Tathagata speak of the vast Buddha-Dharma, which has inconceivable realms.
What was discussed above were the ten kinds of conditions. Upon hearing them, the Bodhisattva arouses the aspiration for enlightenment, seeks the Buddha’s omniscient wisdom, and abides in the stage of the Abode of First Arousing the Mind.
This Bodhisattva contemplates ten kinds of Dharma that are difficult to attain and gives rise to them in his mind. What are these ten? They are: the knowledge of what is possible and impossible; the knowledge of the karmic results of good and evil actions; the knowledge of the superior and inferior faculties of beings; the knowledge of the various differences in their inclinations; the knowledge of the various differences in their elements; the knowledge of the paths leading to all destinations; the knowledge of the various meditations, liberations, and samādhis; unobstructed knowledge of past lives; unobstructed divine-eye knowledge; and the knowledge that completely exhausts the taints of the three times. These are the ten.
Commentary: When a Bodhisattva first arouses the aspiration, they do so in accordance with ten kinds of Dharma that can be attained. In the Bodhisattva’s case, these ten Dharmas are called the ten wisdoms; in the Buddha’s case, they are called the ten powers. Because a Bodhisattva’s power of concentration is not yet firm, it can only be called the ten wisdoms, not the powers. The Buddha’s power of concentration has reached its ultimate consummation, so wisdom becomes power. What are the ten kinds of difficult-to-attain Dharmas? They are:
1). Knowledge of what is possible and impossible: What is possible is reasonable, and what is impossible is unreasonable. What is reasonable leads to enlightenment; what is unreasonable is delusion. One may also say that what is possible is a place beyond the Three Realms, while what is impossible is being within the six paths of samsara. Knowledge is wisdom; this is not analytical reasoning, but a clear understanding of what is possible and impossible.
2). Understanding good and evil, karma and retribution: Whatever benefits others is called good; whatever harms others is called evil. Therefore:
“Do not think a good deed is too small to do.
Do not think an evil deed is too small to commit.” Though a good deed may be small, it must not be left undone; though an evil deed may be small, it must not be done. Therefore:
“Mount Tai is formed by accumulating grains of dust;
the ocean is formed by accumulating drops of water.” Good must be done little by little, until a little becomes much. Evil, too, accumulates little by little until it becomes much. Therefore, even if an evil deed is small, do not do it. Hence the saying: “Good deeds bring good rewards; evil deeds bring evil retribution. Good and evil will eventually be repaid; if it has not yet been repaid, the time has not yet come.”
Why must practitioners observe the precepts? To prevent evil and guard against wrongdoing. Preventing evil means not doing evil deeds; guarding against wrongdoing. Preventing evil means not doing evil deeds, while guarding against wrongdoing means doing good deeds. With this wisdom, one cannot become confused about right and wrong or fail to distinguish good from evil.
3). Knowledge of the superior and inferior faculties: A Bodhisattva not only knows the superior and inferior faculties of sentient beings, but also knows their own. A Bodhisattva has this wisdom. Wisdom is without discrimination; only mind-consciousness discriminates. These distinctions among the faculties are not discerned by the discriminating mind, but are seen through by wisdom.
4). The wisdom of understanding the distinctions among various things: Bodhisattvas thoroughly understand all dharmas and recognize the principle of their true nature. Bodhisattvas possess this wisdom.
5). The wisdom of the various distinct realms: Whatever realm of sentient beings there may be, the Bodhisattva perceives it clearly. Although there are all kinds of different realms, the Bodhisattva knows them all. The Bodhisattva possesses this wisdom.
6). The wisdom of the path to all destinations: That is, wisdom that is all-encompassing and ultimate. It knows the practice-gates of the five precepts and ten wholesome deeds, and also the Dharma-gates of the Four Truths, the twelve links of dependent origination, and the six perfections and myriad practices.
7). The wisdom of the dhyānas, liberations, and samādhis: The dhyānas comprise the four dhyānas and eight concentrations; there are eight liberations. Samādhi means concentration. There are nine successive stages of concentration: the four dhyānas, the four formless attainments, and the concentration of cessation. The concentration of cessation is the cessation of the seventh consciousness; it is a concentration cultivated by noble beings. Bodhisattvas possess this wisdom.
8). Unobstructed Knowledge of Past Lives: Past lives involve the causes, conditions, and karmic results of previous lifetimes. The Bodhisattva knows the karmic results of sentient beings’ spiritual practice throughout their past lives, lifetime after lifetime. The Bodhisattva has fully attained this unobstructed wisdom.
9). Unobstructed Wisdom of the Heavenly Eye: When the Bodhisattva abides in the initial stage of arousing the aspiration for enlightenment, they have already attained the supernatural power of the heavenly eye, with which they can observe without obstruction the faculties of the gods and the good and evil of sentient beings in the human realm. The Bodhisattva possesses this wisdom.
10). The wisdom that all outflows of the three lifetimes have been completely purified: The three lifetimes are the past, present, and future. Although people live in this lifetime, they are connected to all three. How are they connected? Through karmic retribution. “Outflows” refers to habitual tendencies and faults; the outflows of the three lifetimes flow into the three realms. The three realms are the realm of desire, the realm of form, and the formless realm. Why are there outflows? Because there are desires and ignorance. When desires and ignorance are no more, this is called being free of outflows. Bodhisattvas have completely eliminated all outflows of the three lifetimes, and so they possess this wisdom.
The Bodhisattva in the Abode of Initial Resolve, relying on these ten kinds of hard-to-obtain dharmas, arouses the bodhi mind and abides in the stage of the Abode of Initial Resolve.
Children of the Buddha, this Bodhisattva should be encouraged to learn ten things. What are the ten? They are: diligently making offerings to the Buddhas; delighting in abiding in saṃsāra; guiding the world and leading it to eliminate evil karma; constantly teaching and admonishing with the excellent, wondrous Dharma; praising the unsurpassed Dharma; learning the virtues of the Buddhas; being born in the presence of the Buddhas and always receiving their protection; skillfully expounding the samādhi of tranquility; praising freedom from the cycle of birth and death; and becoming a refuge for suffering sentient beings.
Commentary: Bodhisattva Dharma Wisdom called out once more, “O disciples of the Buddha! A Bodhisattva abiding in the initial resolve should encourage and instruct sentient beings to learn these ten Dharma practices, while also learning these ten Dharma practices oneself. What are the ten? They are:”
1). Diligently making offerings to the Buddhas: In teaching and transforming sentient beings, one should widely practice making offerings to all the Buddhas. Some people entertain deluded thoughts: “There are infinitely many Buddhas. How can I be before each one to make offerings? Even over an entire lifetime, I could not fulfill my wish to make offerings to the Buddhas. So how can I fulfill it?” One must take the Dharma realm as one’s mind and the Dharma realm as one’s essence. Therefore:
“Paying homage to one Buddha
is paying homage to countless Buddhas.
Making offerings to one Buddha
is making offerings to countless Buddhas.”
Simply contemplate with sincerity: “I am making offerings to one Buddha, which is the same as making offerings to immeasurable Buddhas.” Whether making offerings to Shakyamuni Buddha, Amitabha Buddha, or other Buddhas, making offerings to one is making offerings to all, and making offerings to all is making offerings to one. One must also contemplate that one’s body extends throughout empty space and the entire Dharma Realm, present before all the Buddhas and making offerings on a vast scale. This is diligently making offerings to the Buddhas.
2). Taking delight in dwelling in birth and death: Bodhisattvas willingly dwell in birth and death; hence: “They return again carried by their vows.” That is, “They return again in accordance with their vows.” Although they dwell in birth and death, they are not attached to the appearance of birth and death. They are unlike those of the Two Vehicles, who must put an end to birth and death. Hence:
“View the Three Realms as a prison,
And sentient beings as illusory adversaries.” A Bodhisattva universally saves sentient beings and constantly abides in birth and death. I often tell you: “All those who have seen my face, heard my name, taken refuge with me, or listened to my sutra lectures as members of the faithful congregation”—I once made this vow: “They must become Buddhas before I do; if even one person has not yet become a Buddha, then I, too, will not become one.” I will become a Buddha only after they have all become Buddhas. Whether it takes one lifetime or a hundred, I must wait. Even if it takes one kalpa or a hundred kalpas, I must wait. In this way, right in the midst of birth and death, one brings birth and death to an end. Hence, “Birth and death are Nirvana”—they are one and the same.
3). Presiding over and guiding the world, causing evil karma to be eliminated: Serving as a refuge for sentient beings and guiding them in the world, causing them to eliminate all evil karma, turn from wrong to right, and leave delusion for enlightenment.
4). Using the superior wondrous Dharma to teach and transform continually: The Bodhisattva at the Initial Resolve Abode uses the superior wondrous Dharma to teach and transform all sentient beings, causing them to refrain from evil deeds and instead do good.
5). Praise of the unsurpassed Dharma: Praising the unsurpassed, profound and wondrous Dharma.
6). Learn the virtues of the Buddha: We must learn the virtues of all Buddhas.
7). Born in the presence of the Buddhas and always taken under their care: One must be born in an age when a Buddha is still alive and always be taken under the Buddhas’ care and taught by them.
8) Samādhi of Expounding Through Skillful Means and Tranquil Stillness: Using the Dharma-gate of skillful expedient means to expound all teachings and cultivate tranquil concentration.
9). Praising freedom from the cycle of birth and death: Although the Bodhisattva himself delights in dwelling in samsara, he praises freedom from the cycle of birth and death.
10). To serve as a refuge for suffering sentient beings: To serve as a refuge for all sentient beings who suffer.
Why is this? It is to enable bodhisattvas to deepen and broaden their understanding of the Buddha-Dharma, so that whatever teaching they hear, they understand for themselves, without relying on instruction from others.
Commentary: Why should people be encouraged to study these ten Dharma-gates? It is to enable Bodhisattvas who have just aroused the aspiration to abide in the Buddha-Dharma to let their Bodhisattva minds grow ever broader. In the assembly of any Buddha, when they hear the Buddha expound the Dharma, they will suddenly penetrate and comprehend it for themselves, awakening to and understanding the true nature of all dharmas. Hearing one thing, they will understand ten; they will arouse the great Bodhi mind and seek the unsurpassed path.
In the Taishō Tripiṭaka, there is a sutra called the *Sutra on the Extinction of the Dharma*. It describes what the Dharma-ending age will be like. It says that when the Dharma-ending age arrives, the *Śūraṅgama Sutra* will disappear first, followed by the *Buddha’s Power Samādhi Sutra*. These two sutras are representative of the manifestation of the age of the True Dharma.
Why will the Shurangama Sutra be the first to disappear? Because it speaks so clearly about human beings’ flaws. Those with false understanding and false views cannot continue to exist. For if the Shurangama Sutra remains, everyone will have right understanding and right views, and cannot help but uphold the precepts. If the Shurangama Sutra no longer exists, then people can do as they please and whatever they want. The other sutras do not speak as clearly as the Shurangama Sutra.
The Great Master Ouyi said: “Some people say that the Shurangama Sutra is false. I acknowledge that it was spoken by the Buddha. If it was not spoken by the Buddha, how could its text be so well ordered, with no confusion in its structure and a natural sequence? If Shakyamuni Buddha himself appeared before me and told me that the Shurangama Sutra was false, I still would not believe it!” If we wish to uphold the true Dharma, we must have deep faith in the Shurangama Sutra and not harbor even the slightest doubt. Therefore, the Shurangama Sutra is representative of the age of the True Dharma. In short, as long as the Shurangama Sutra remains, it is the age of the True Dharma; when it is no longer present, it is the age of the Degenerate Dharma.
Anyone who has left home or is a layperson at Kim Sơn Monastery should have no doubts about the Shurangama Sutra. Do not believe the foolish words of some ignorant, unconscious people who lack right knowledge and right views and falsely claim that the Shurangama Sutra is a forgery. Such nonsense cannot be believed!
Yet people have a peculiar trait: when you teach them the proper Dharma, they are not readily inclined to believe it; but when you tell them what is improper, they believe it very easily. For example, when they learn things that are bad, they understand them without a teacher; but when you teach them something good, they still do not believe it. Such is the strange nature of human beings. Therefore, people with right knowledge and right views are few, while those with deviant knowledge and views are many.
The Buddha once said, “Sentient beings are easy to save; human beings are hard to save.” Although human beings are one kind of sentient being, they are the most intelligent of all creatures. Because they are so intelligent, they are difficult to save. Thus:
“Though the gate of Buddhism is wide,
it does not save those without affinity.”
An ancient worthy once said: That is, this principle.
2. Treating the Earth Pillar
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O sons of the Buddha, what is the Bodhisattva’s Abode of Sustaining the Ground? This Bodhisattva gives rise to ten kinds of mind toward all sentient beings. What are the ten? They are: the mind of benefiting them, the mind of great compassion, the mind of bringing them happiness, the mind of helping them abide in peace, the mind of pity, the mind of embracing and accepting them, the mind of protecting them, the mind of regarding them as oneself, the mind of a teacher, and the mind of a guide. These are the ten.
Commentary: Bodhisattva Dharma Wisdom once again called out, “Disciples of the Buddha! What is meant by the Bodhisattva’s Abode of Ground-Cultivation? This Bodhisattva uses ten kinds of mind to cultivate and regulate their own mind-ground, practicing and upholding the Dharma; therefore, it is called the Abode of Ground-Cultivation. A Bodhisattva in the Abode of Ground-Cultivation must bring forth ten kinds of mind to teach and transform all sentient beings. What are these ten kinds of mind? They are:”
1). Beneficial intention: It must be for the benefit of all sentient beings, not for oneself.
2). Great compassion: There is great compassion for all sentient beings. Compassion can relieve suffering and eradicate the suffering of sentient beings.
3). A mind of peace and joy: When sentient beings are not at peace and happy, the Bodhisattva arouses great compassion to bring them peace and happiness, free from worry.
4). The Mind of Steadfast Abiding: To cause sentient beings to abide in the bodhi path of awakening.
5). Compassion: The Bodhisattva feels compassion for sentient beings, seeing that they are deluded, foolish, and ignorant, and truly deserving of compassion, and thus gives rise to the intention to rescue and protect them.
6). The mind of embracing sentient beings: Bodhisattvas constantly give rise to the mind of embracing sentient beings, helping them eliminate their bad habits and faults and gradually reform their evil ways and turn toward goodness.
7). Protective Mind: The Bodhisattva has a mind that protects the True Dharma, enabling it to endure for a long time without perishing.
8) Feeling as One Would Oneself: The Bodhisattva is compassionate. When seeing sentient beings suffer hunger and cold, the Bodhisattva feels as though they themselves were suffering hunger and cold.
9). Teacher of the mind: A Bodhisattva aspires to teach and transform sentient beings and to serve as a spiritual friend.
10). The mind of the spiritual teacher: That is, the Buddha-mind. The compassionate mind of a Bodhisattva is like the Buddha-mind, universally delivering sentient beings.
Those are the ten kinds of mind that a Bodhisattva must give rise to.
O son of the Buddha, this Bodhisattva should be encouraged to learn ten things. What are these ten? They are: reciting and studying widely; dwelling in solitude, quiet and stillness; associating with virtuous spiritual friends; speaking gently and pleasantly; speaking at the right time; having a fearless mind; thoroughly understanding the meaning; practicing in accordance with the Dharma; staying far from ignorance and delusion; and abiding steadfastly without moving.
Commentary: Bodhisattva Dharma Wisdom once again called out, “Disciples of the Buddha! A Bodhisattva abiding in the Abode of Ground-Treating should encourage and teach sentient beings to learn ten kinds of Dharma, and should also cultivate these ten Dharmas himself. What are the ten? They are:”
1). Reciting, studying, and learning extensively: One must recite and study the Mahayana scriptures and become well versed in them. A Bodhisattva must not only do so personally, but also encourage sentient beings to do the same.
2). Serene solitude: dwelling in a quiet, secluded place to practice.
3). Stay close to good spiritual friends: One must always stay close to good spiritual friends and keep away from bad spiritual friends.
4). Speaking gentle words: The Bodhisattva speaks very gently, causing those who hear him to feel joyful.
5). Speaking at the right time: A Bodhisattva knows when to speak, speaks only when the time is right, and does not speak carelessly or recklessly.
6). The mind is without fear: There is no fear in the mind of a Bodhisattva, and the Bodhisattva also encourages other sentient beings to be without fear.
7). Thorough understanding of all meanings: With regard to all scriptures and all principles, the Bodhisattva clearly and thoroughly understands their true meaning.
8). Practicing in accordance with the Dharma: Practice according to the Buddha’s teachings, not engaging in futile asceticism.
9). Free from ignorance and delusion: Bodhisattvas always keep away from all ignorance and delusion, thereby also dispelling ignorance and teaching sentient beings to keep away from ignorance and delusion.
10) Abiding firmly without moving: Constantly cultivate concentration; contemplative wisdom illuminates principle, and one decisively reaches the ultimate. Therefore, one abides firmly without moving.
Why is this? To enable Bodhisattvas to increase their great compassion for all sentient beings. Whatever Dharma they hear, they understand for themselves, without relying on another’s instruction.
Commentary: Why should one be urged to cultivate these ten dharmas? It is in order to cause Bodhisattvas in the Ground-Purifying Abode to increase their great compassion for all sentient beings. If they hear all the Buddha’s teachings, they will awaken to and understand them on their own, without needing a spiritual friend to instruct them.
3. The Abiding of Practice
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O disciples of the Buddha! How does a Bodhisattva abide in practice? This Bodhisattva contemplates all dharmas in ten ways. What are the ten? They are: contemplating all dharmas as impermanent, all dharmas as suffering, all dharmas as empty, all dharmas as without self, all dharmas as without action, all dharmas as without taste, all dharmas as not corresponding to their names, all dharmas as without location, all dharmas as free from discrimination, and all dharmas as without solidity. These are the ten.
Commentary: Bodhisattva Dharma Wisdom once again called out, “O disciples of the Buddha! What is the Bodhisattva’s Abode of Practice? The Bodhisattva in this abode practices in accordance with the Dharma taught by the Buddha. The Bodhisattva knows that conditioned phenomena are impermanent, suffering, empty, and without a self; this is why it is called the Abode of Practice.
“The Bodhisattva in the Abode of Practice uses ten methods of practice to contemplate the true nature of all phenomena. The Bodhisattva’s Dharma practices are the six pāramitās and the myriad practices. The six pāramitās are giving, upholding the precepts, patience, diligence, meditation, and wisdom.”
1). One must regularly practice generosity, giving to others; do not teach others to give to oneself.
2). One must constantly practice and uphold the precepts, that is, prevent evil and guard against wrongdoing. Do no evil; diligently do good.
3). One must constantly cultivate forbearance, enduring hunger and thirst, heat and cold, rain and wind. One must endure everything without being shaken by circumstances.
4). One must constantly cultivate with diligence—diligence of the body and diligence of the mind—and remain diligent day and night. Diligence of the body means participating in the morning and evening services and sitting in meditation to realize the truth. Diligence of the mind means diligently cultivating morality, concentration, and wisdom, and eliminating greed, anger, and delusion.
5). One must regularly practice meditation. Why must one practice meditation? Because wisdom arises from concentration. Hence: “Sit long enough, and meditation will come.” One must spend a long time sitting in meditation to attain accomplishment.
6). One must constantly practice Prajna and diligently study the scriptures in order to understand the Buddhadharma. Thus: “Enter deeply into the treasury of scriptures, and your wisdom will be as vast as the sea.” The purpose of cultivation is to counter afflictions and control false thoughts. One can patiently endure everything that does not go as desired; thus: “When adversity comes, accept it willingly.” Nurture your own Bodhi fruit, and you will reach the other shore. Those who cultivate the Way need only fear becoming lax and lazy. If they grow lax and fail to practice diligently, their Bodhi fruit will wither, and they will lose the opportunity to attain the Way.
What are the ten kinds of Dharma practices? They are:
1). Contemplating all phenomena as impermanent: What is impermanence? It is that the preceding thought arises and the following thought ceases; the following thought arises and the next thought ceases. Every thought is impermanent; every thought arises and ceases.
Long ago, when Shakyamuni Buddha was practicing the Bodhisattva path, he gave up his life for half a verse. Thus: “Forgetting oneself for the Dharma.” One day, while Shakyamuni Buddha was sitting in meditation beneath a tree during one of his lifetimes practicing the Bodhisattva path, he heard someone say, “All conditioned things are impermanent; they are subject to arising and ceasing.” He opened his eyes and saw a Rakshasa demon—one who fed on human beings—standing before him. The Bodhisattva thought to himself that verses always have four lines, and said to the demon, “Could you please tell me the remaining two lines?” The rakshasa said, “You want to hear the Dharma, but I’m hungry. I haven’t eaten anyone for three days, and I no longer have the strength to utter those two lines. If you can offer your body to me as a sacrifice, then I’ll say them.” — The Bodhisattva heard this and immediately replied, “I am willing to accept this condition. Please tell me.” The rākṣasa said, “When arising and ceasing have ceased, quiescent extinction is bliss.” After saying this, the rākṣasa wasted no time in wanting to eat the Bodhisattva.
– The Bodhisattva said, “Please wait a moment while I carve this verse into the tree, so that people in the future may practice in accordance with the Dharma.” The Rakshasa said, “All right!” Therefore, he carved the verse into a tree. Then he thought, “Words carved into a tree will be worn away by wind and rain. It would be better to carve them into stone, where they would last longer and benefit more people.” He then told the rakshasa demon what he had in mind.
– The Rakshasa said, “Hurry up and carve it; I can’t stand being hungry any longer.” The Bodhisattva hastily carved the sixteen-character verse onto the stone:
“All conditioned things are impermanent.
They are subject to arising and ceasing.
When arising and ceasing have ceased,
Quiescence is bliss.” – With his wish fulfilled, he said to the rakshasa, “Please come and eat me.” After saying this, his mind became still, and he thought of nothing. He closed his eyes and waited for the rakshasa to come and eat him. After about five minutes, he heard no sound from the rakshasa. He opened his eyes and looked, and the rakshasa had already shot up into the sky, revealing himself in the form of the heavenly Lord Indra. He said, “Well done! Well done! You are a person who practices with great diligence, willing to give up your life for half a verse.” Having said this, he flew away through the air. It turned out that a heavenly being had come to test him and see how well Shakyamuni Buddha was cultivating.
All dharmas that arise and cease are impermanent. Dharmas that neither arise nor cease are also impermanent. All worldly dharmas are impermanent. Fundamentally, there is neither permanence nor impermanence. Speaking according to the true Dharma, the principle and essence of true reality are neither permanent nor impermanent.
There are ten modes of contemplative practice: first, impermanence; second, suffering; third, non-self; fourth, the impurity of food; fifth, the whole world; sixth, death; seventh, impurity (contemplation of white bones); eighth, abandonment; ninth, dispassion; and tenth, cessation. Contemplating all phenomena as impermanent is one of these ten contemplations.
2). All phenomena are suffering: Suffering is infinite and boundless. In brief, there are three kinds of suffering and eight kinds of suffering. The three kinds are the suffering of suffering, the suffering of change, and the suffering of conditioned existence. The eight kinds are the suffering of birth, illness, old age, and death; the suffering of separation from loved ones; the suffering of meeting those one hates; and the suffering of the five aggregates burning. Although there is suffering without limit, sentient beings in the Saha World are deluded and lose sight of their own nature, failing to recognize suffering; thus, they take suffering to be joy.
3). All dharmas are empty: Dharmas arise through conditions and cease through conditions; they have no inherent nature. Whatever arises from causes and conditions is empty. Therefore, it is said that all dharmas are empty.
4). All dharmas are without self: Whoever clings to the self and refuses to let it go thinks, “This is me; that is mine.” If one understands the principle that all dharmas are empty, then all dharmas have no self and nothing belonging to a self. Therefore, do not cling to the existence of a self.
5) All dharmas are without an agent: Since all dharmas are inherently without self, there is no one who creates any of them.
6). All dharmas are flavorless: Because all dharmas are uncreated, they have no flavor of the Way that is pleasing to relish.
7). All dharmas are not like names: All dharmas also have no true names.
8). All dharmas have no place: Because all dharmas are without a self, they therefore have no place either.
9). All dharmas are free from discrimination: All dharmas should be separated from the discriminating mind. When there is no discriminating mind, the underlying principle and true nature of all dharmas will become manifest.
10). All dharmas are not firm and real: All dharmas arise illusorily and cease illusorily; none is truly firm, real, and indestructible. These are the ten kinds of practice-gates that a Bodhisattva in the Practice Abiding must contemplate.
Buddhist disciple! This Bodhisattva should diligently study ten dharmas. What are the ten? They are: observing the realm of sentient beings, the Dharma realm, and the world; observing the realms of earth, water, fire, and wind; and observing the desire realm, the form realm, and the formless realm.
Commentary: Bodhisattva Dharma Wisdom called out once again, “Disciples of the Buddha! When bodhisattvas cultivate the practice of abiding, they should encourage and teach sentient beings to learn ten kinds of Dharma, and they themselves should also learn ten kinds of Dharma. What are these ten kinds of Dharma? They are:”
1). The Realm of Sentient Beings: The realm of sentient beings consists of the nine Dharma realms: Bodhisattvas, Pratyekabuddhas, Hearers, gods, humans, asuras, animals, hungry ghosts, and hell beings. Use wisdom to contemplate and observe the infinite, boundless realm of sentient beings. We must understand the causes and conditions of sentient beings before we can liberate them. Therefore: “Fully fathom human nature, one’s own nature, and the nature of things.” We must know the limits of human nature, the limits of our own nature, and the limits of the nature of things. That is why it is said that the realm of sentient beings is infinite and boundless.
2). The Dharma Realm: That is the true mind of human beings—vast, with nothing beyond it; minute, with nothing within it. It pervades all of space and the Dharma Realm, boundless and limitless.
3). Worlds: This world, that world, immeasurable worlds. On close contemplation, they are all immeasurable. However, one must clearly understand that all worlds are inseparable from all minds; hence: “The ten Dharma realms are not separate from a single thought.” So where do the realms of sentient beings, the Dharma realms, and the worlds come from? They arise from the minds of sentient beings. Therefore, it is said:
“Whoever wishes to know clearly
All the Buddhas of the three times
Should contemplate the nature of the Dharma realm:
All are created by the mind.” One must not only contemplate the realm of sentient beings, the world, and the Dharma realm, but also contemplate the causes and conditions of the earth, water, fire, and wind realms—the four great elements.
4). Earth realm: Earth has the property of cutting off (severing) the imagined forms of the great elements, giving rise to the inner and outer earth realms. The inner is the body; the outer is mountains and rivers.
5). Water Realm: When water moistens the deluded conception of the great elements, the water realm arises both within and without. Within, it is the water of the body; without, it is the water of the great earth.
6). Fire element: Fire has the capacity to heat. It can make all things hot, thereby giving rise to the inner and outer fire elements. The inner fire is the fire of the body; the outer fire is the fire of space.
7). The Wind Element: Through blowing and movement, the great element of deluded thought gives rise to the inner and outer wind elements. The inner is the air within the body; the outer is the air of space. The four great elements—earth, water, wind, and fire—combine to form the body; when they disperse, each returns to its own place. The quality of solidity returns to earth, the quality of moisture returns to water, the quality of heat returns to fire, and the quality of movement returns to wind.
8). The Desire Realm: Contemplate sentient beings in the Desire Realm, who have immeasurable causes and conditions. Sentient beings in the Desire Realm have desires, material forms, and consciousness.
9). The Form Realm: There are countless causes and conditions involved in contemplating the beings of the Form Realm. Although the Form Realm has physical forms, their shapes and substance are not real. However, we ordinary people cannot see them with our fleshly eyes. Only by attaining the divine eye can we see the activities and realms of the heavenly beings in the Form Realm.
10). The Formless Realm: The heavenly beings in this realm have no form at all; they have only consciousness. The Bodhisattva in the Abode of Practice should encourage sentient beings to learn these ten methods of contemplation.
Why is that? It is because [he] wishes to make the Bodhisattvas’ wisdom clear and lucid. Whatever Dharma they hear, they understand for themselves, without relying on another’s teaching.
Commentary: Why should one be urged to cultivate these ten dharmas? It is to enable the Bodhisattva to remain steadfast in practice and possess clear, luminous wisdom. Wherever they may be in the place of practice of any Buddha, if they hear the Dharma, they will awaken and understand it fully on their own, without needing the Buddha to instruct them, because the Bodhisattva has the wisdom to hear one thing and understand ten.
4. Birth Noble Pillar
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Disciples of the Buddha, what is the Bodhisattva’s Abode of Noble Birth? This Bodhisattva is born from the sacred teachings and fulfills ten qualities. What are the ten? They are: never turning back from the Buddhas; giving rise to deep, pure faith; skillfully observing the Dharma; and fully understanding sentient beings, lands, worlds, karmic actions, their results, birth and death, and Nirvana. These are the ten.
Commentary: Bodhisattva Dharma Wisdom called out once again, “Disciples of the Buddha! What is meant by the Bodhisattva’s Abode of Noble Birth? This Bodhisattva is born into a noble and wealthy family and holds a noble and wealthy position; therefore, it is called the Abode of Noble Birth. The Bodhisattva in this abode is born from the sacred teachings spoken by the Buddha. This Bodhisattva fulfills ten kinds of Dharma. What are these ten? They are:
1). Forever Never Regressing: When Bodhisattvas practice, they diligently move only forward and absolutely never turn back. They diligently cultivate the six perfections and myriad practices, attaining non-regression in abiding and non-regression in thought. Their stage is the Abode of Birth into the Noble Family; they do not regress to the Two Vehicles. Life after life, kalpa after kalpa, they walk the Bodhisattva path, arousing bodhicitta in every thought and remaining unmoved by greed, anger, and delusion. Because they have three non-regressing aspirations, they never regress.
2). In the presence of the Buddhas, they give rise to profound, pure faith: Bodhisattvas constantly dwell in the assembly halls of the Buddhas, pay reverence to the Buddhas, praise the Tathāgatas, extensively make offerings, and constantly learn from the Buddhas. By cultivating this Dharma-gate, they give rise to profound, pure faith. They have not the slightest doubt about the Buddha-Dharma, and thus attain accord with it.
3). Skillfully contemplate the dharmas: Skillfully contemplate the Dharma Realm, clearly understanding that its nature is not separate from one’s own mind.
4). Knowing sentient beings: The Bodhisattva clearly knows the faculties and dispositions of all sentient beings.
5). Lands: The Bodhisattva clearly knows all the lands in the ten directions, how they are formed and how they are destroyed.
6). Worlds: The Bodhisattva clearly knows the process of formation, abiding, destruction, and emptiness—the four kalpas—of all worlds.
7). Karmic actions: The Bodhisattva clearly knows all the various karmic actions created by all sentient beings, whether wholesome or unwholesome.
8). Karmic retribution: Sentient beings experience all karmic retributions.
9). Birth and death: How are sentient beings born? How do they die? How can birth and death be brought to an end? Bodhisattvas understand this fully. Birth and death are of two kinds: one is fragmentary birth and death, and the other is transformational birth and death. Fragmentary birth and death means that each person has a portion and a span. Transformational birth and death means birth and death from moment to moment, without interruption. Those of the Two Vehicles have ended fragmentary birth and death, but have not yet ended transformational birth and death. Bodhisattvas have ended transformational birth and death; therefore, “both kinds of birth and death are forever extinguished.” They have ended both fragmentary and transformational birth and death.
10). Nirvana: That is, neither arising nor ceasing. Some people think that passing away is Nirvana. In fact, Nirvana has four states: permanence, bliss, self, and purity. This is one of the ten kinds of Dharma that a Bodhisattva in the Abode of Noble Birth must accomplish.
A person’s life and death are determined according to the karma they have created. If they create wholesome karma, they rise; if they create evil karma, they fall into lower realms. When a person dies, the eighth consciousness is the last to leave the body. If it leaves from the upper part of the body, this indicates rebirth in one of the three fortunate realms; if it leaves from the lower part, this indicates rebirth in one of the three unfortunate realms. How can we know? The place where the eighth consciousness leaves the body remains warm. For example, if the soles of the feet are the last part to remain warm, this is a sign of rebirth in hell. If the crown of the head is warm, this is a sign of rebirth in the heavenly realm. In short, if a person does good deeds while alive, they will certainly be reborn in one of the three fortunate realms; if they do evil while alive, they will certainly be reborn in one of the three unfortunate realms. This is the law of cause and effect, which never changes.
After a person dies, they must undergo many rounds of judgment in the underworld over the course of forty-nine days. Once judged, those whose good karma is weighty are reborn in a favorable realm; those whose evil karma is weighty are reborn in an unfavorable realm. This is a general picture of the cycle of life and death. Hence the saying:
“If anyone wishes not to die,
Let them live as though already dead.”
What does this mean? It means that if you do not want to die, you must live as though you were already dead: your eyes do not look at things, your ears do not hear sounds, your mouth does not speak, and your mind does not think. Then you are like a living person who is already dead. If you attain this state, birth and death come to an end. It is not easy for a living person to live as though already dead. Therefore:
“The eyes see forms, yet within there is nothing;
The ears hear worldly affairs, yet the mind takes no heed.”
This is the standard for someone who lives as if they were dead.
Disciples of the Buddha! A Bodhisattva should encourage the study of ten dharmas. What are these ten? They are: thoroughly understanding all the Buddha-Dharma of the past, future, and present; cultivating all the Buddha-Dharma of the past, future, and present; perfecting all the Buddha-Dharma of the past, future, and present; and thoroughly understanding the equality of all Buddhas.
Commentary: Bodhisattva Dharma Wisdom once again called out, “Disciples of the Buddha! A Bodhisattva at the Stage of Noble Birth should encourage sentient beings to learn ten dharmas, and must learn these ten dharmas as well; otherwise, it becomes mere verbal Zen. What are the ten? They are: ”
1). Must thoroughly understand and know all the Buddha-Dharma taught by the Buddhas in the past.
2). One must clearly understand all the Buddha-dharma that the Buddhas will teach in the future.
3). One must thoroughly understand all the Buddhadharma taught by the Buddhas in the present. But with regard to the Buddhadharma, one must not only understand it thoroughly, but also sincerely put it into practice. If you know a little Buddhadharma, practice a little. If you know a bit more, practice a bit more. In short, practice as much Buddhadharma as you know. Accumulate little by little until it becomes much; gather grains of sand into a pagoda, and with perseverance, success will naturally follow. When practicing the Dharma-gate of the Six Perfections, cultivate each perfection one by one and uphold each practice one by one.
4). One must practice all the Dharma of the Buddhas of the past.
5). One must cultivate all the Buddhadharmas of the Buddhas of the future.
6). One must practice all the Buddha-dharmas of the present Buddhas.
7). Must fully perfect all the Dharma of the Buddhas of the past.
8). Must fully perfect all the Buddhadharmas of the Buddhas of the future.
9). One must perfect all the Buddhadharma of the Buddhas of the present. Having understood the Buddhadharma, one must practice it. Only through practice can one attain perfection.
10). One must clearly understand and know that all Buddhas are equal, and that all Buddha-Dharmas are also equal.
Why is this? In order to cause them to advance throughout the three times and attain equality of mind. Whatever Dharma they hear, they immediately understand for themselves, without being taught by others.
Commentary: Why should one be advised to study these ten dharmas? It is to help Bodhisattvas in the Abode of Noble Birth increase their diligence and attain an equal mind toward the three times. When they hear the Dharma, they immediately awaken and understand it for themselves, without needing a good spiritual friend to instruct them. Thus, they “hear one and understand ten,” possessing such wisdom.
5. The Complete Means of Abiding
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O sons of the Buddha! What is the Bodhisattva’s abiding in the perfection of skillful means? This Bodhisattva cultivates roots of goodness entirely to protect all sentient beings, benefit all sentient beings, bring happiness to all sentient beings, show compassion to all sentient beings, liberate all sentient beings, enable all sentient beings to be free from every calamity, enable all sentient beings to escape the suffering of birth and death, enable all sentient beings to give rise to pure faith, enable all sentient beings to be fully disciplined, and enable all sentient beings to realize Nirvana.
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha! What is meant by the Bodhisattva’s Abode of Perfected Skillful Means? This Bodhisattva delves deeply into the Dharma gate of skillful means, practices it successfully, and fulfills all virtues; therefore, it is called the Abode of Perfected Skillful Means. The Bodhisattva abiding in Perfected Skillful Means practices the six pāramitās and myriad practices, cultivates merit and wisdom, and cultivates all roots of goodness—all for the sake of sentient beings. You should pay attention! When reading this passage of scripture, you should turn the light inward and reflect, examining your own practice: Are you cultivating roots of goodness for the sake of sentient beings? You must carry out the following ten Dharma gates:
1). You must rescue all sentient beings: You must give rise to the Bodhisattva’s compassion and practice the Bodhisattva path to save sentient beings. Don’t be someone concerned only with your own liberation, and don’t harbor selfish thoughts for your own benefit. Everything is for rescuing sentient beings from the sea of suffering.
2). Benefit all sentient beings: No matter what, one must benefit sentient beings and not oneself. Whatever benefits sentient beings, do it with all your might, and do not stop until it has been done to the utmost perfection.
3). Bringing peace and happiness to all sentient beings: When sentient beings are in danger, we should go and rescue them. When they are suffering, we should go and help them. When they are sorrowful and worried, we should help them find peace and happiness. Bodhisattvas who practice the Bodhisattva path think only of sentient beings and not of themselves. Such a spirit of self-sacrifice is truly great. We who cultivate the Way should learn from the Bodhisattvas. To have the mind of a Bodhisattva is to be a Bodhisattva; to have the mind of a Buddha is to be a Buddha. Thus it is said:
“Set your aspirations on the sages, and you will be a sage;
Set your aspirations on heroes, and you will be a hero.” When one aspires to be a loyal minister and filial child, one becomes a loyal minister and filial child; when one aspires to be a great person or philosopher, one becomes a great person or philosopher. When one aspires to be a Bodhisattva, one becomes a Bodhisattva; when one aspires to attain Buddhahood, one will attain Buddhahood. A Buddha is someone who has attained Buddhahood, and a Bodhisattva is someone who has become a Bodhisattva. Since we, too, are people, why can’t we become Buddhas or Bodhisattvas? Because we have not made the resolve to become Buddhas or Bodhisattvas. How should we make this resolve? We must protect, benefit, bring peace and happiness to, show compassion for, and liberate all sentient beings.
4). Have compassion for all sentient beings: When you see sentient beings who have no food to eat, no clothes to wear, and no place to live, and are enduring every kind of suffering, feel as though you yourself were suffering. Do everything within your ability to help those who are suffering, or comfort them with kind words and good intentions. You must have this kind of compassion.
5). Deliverance of all sentient beings: Whatever suffering any sentient being may have, one seeks ways to deliver them and enable them to be liberated.
6). Enable all sentient beings to be free from calamities. Even when there seems to be no way, one must still think of a way. Enable sentient beings to be free from all calamities. This is the mindset of a Bodhisattva.
7). Enabling all sentient beings to escape the suffering of birth and death: At the Shurangama Dharma assembly, Venerable Ananda made a vow: “If even one sentient being has not yet become a Buddha, I absolutely will not claim realization of Nirvana.” Venerable Ananda’s great vow was to enable all sentient beings to escape the suffering of birth and death. When Bodhisattvas cultivate roots of goodness, they enable sentient beings to attain Nirvana on the other shore.
8) Causing all sentient beings to give rise to pure faith: Causing all sentient beings to awaken pure faith, without the slightest trace of doubt.
9). Bringing all sentient beings under control: Making all sentient beings free of afflictions, and completely subduing obstinate beings so that they know to turn from wrong to right and leave delusion for awakening.
10). Causing all sentient beings to attain Nirvana: Causing all sentient beings to realize the wondrous principle of Nirvana—the true bliss of permanence, bliss, self, and purity.
Buddhist disciples! This Bodhisattva should be encouraged to learn ten dharmas. What are the ten? They are: to know that sentient beings are boundless, that sentient beings are immeasurable, that sentient beings are innumerable, that sentient beings are inconceivable, that sentient beings have immeasurable forms, that sentient beings cannot be measured, that sentient beings are empty, that nothing is done by sentient beings, that sentient beings possess nothing, and that sentient beings have no intrinsic nature.
Commentary: Bodhisattva Dharma Wisdom once again called out, “Disciples of the Buddha! A Bodhisattva abiding in the stage of Perfecting Skillful Means should encourage sentient beings to study ten kinds of Dharma practices. We ourselves, too, must study these ten kinds of Dharma practices. What are these ten Dharma practices? They are:”
1). Knowing that sentient beings are immeasurable: A Bodhisattva must know the twelve kinds of sentient beings, all of which are boundless.
2). Know that sentient beings are infinite: One must know that sentient beings are beyond counting—there is no way to calculate how many there are.
3). Knowing that sentient beings are innumerable: One must know that sentient beings have no fixed number.
4). Knowing that sentient beings are inconceivable: Knowing that sentient beings are boundless, innumerable, and beyond counting, and knowing that they are wondrous beyond description. The deluded, inverted thoughts of all sentient beings are inconceivable, and so too are the practice of the path and its fruition.
5). Knowing the countless forms of sentient beings: He also knows that sentient beings have countless forms and appearances, and that their bodies differ as well.
6). Knowing that sentient beings are immeasurable: Also know that sentient beings cannot be fathomed by the mind.
7). Knowing that sentient beings are empty: Moreover, [he] knows that sentient beings have arising, abiding, changing, and ceasing—the four marks—and that ultimately they are all empty.
8). Knowing that no one made sentient beings: We also know that sentient beings are inherently empty, so how could anyone have made them? Therefore, there is neither a maker nor anything made; still less can we say that God created all sentient beings. Then who created God? Originally, no one created Him.
9). Knowing that sentient beings have no existence: Sentient beings are inherently empty in their own nature; therefore, one knows that sentient beings have no inherent existence.
10). Knowing that sentient beings have no inherent nature: Know that all sentient beings have Buddha-nature and can all become Buddhas; sentient beings originally have no inherent nature.
Why is this? To cause their minds to become ever more excellent and free from attachment. Whatever Dharma they hear, they understand on their own, without instruction from others.
Commentary: Why should we be advised to study these ten dharmas? It is to enable Bodhisattvas dwelling in complete skillful means to become even more superior in mind than before. Their wisdom is superior, their cultivation and contemplation are superior; everything about them is superior. They have no defiled thoughts or attachments and no desires or romantic passions. Whoever has no such defiled, clinging thoughts is a Bodhisattva dwelling in complete skillful means.
However, teaching people to have no defiled mind is no easy matter. If they have little defilement, they still have some. Even if they have none at all, defiled seeds still remain in the field of the eight consciousnesses, so it is not easy to make them disappear completely. How, then, can one be free of defilement and attachment? One must cultivate, uphold the precepts, bring forth the bodhi mind, and practice the Bodhisattva path.
Wherever this Bodhisattva may be, when they hear the Buddha expound the Dharma, they awaken and understand its true meaning on their own, without needing anyone else to instruct them.
In the past, there was a great monk in Thailand, a Theravada meditation master. He lived deep in the mountains and never came down from them all year. He ate roots and leaves and drank spring water to sustain his life. Thus, his way of life was: “Never eat your fill, and never seek comfort in your lodging.” One day, while he was in meditation, a vision appeared. He heard someone say to him, “Tomorrow, your former wife (your wife from a past life) will come looking for you and cause you trouble. Let’s see what you do.” I often say:
“Everything is a test.
Let’s see how you handle it.
You don’t recognize it right now,
so you’ll have to practice all over again from the beginning.”
That Zen master would have to face a test to see just how strong his meditative concentration was. At noon on the second day, sure enough, a middle-aged man arrived, a little over fifty, with the refined appearance of a professor. He was accompanied by a young woman, a little over twenty. The two came before the Zen master and greeted him with their palms joined. The professor asked how the Zen master practiced, and the Zen master answered all his questions. The professor praised the practitioner’s ascetic practice, saying it was truly worthy of respect.
At that moment, his daughter turned to the Zen master and said, “Father! I want to marry this Zen master.” He was very surprised! Then he asked his daughter, “Why is that?” His daughter said, “The Zen master has such a hard life! There’s no one to take care of him, and he’ll have an even harder time when he gets old. So I’ve decided to marry him and take care of him for the rest of his life.” The Zen master was very surprised to hear this and said, “That’s impossible! I’m a monk; I can’t get married.” The girl sounded very disappointed, so she burst into tears and wanted to ask the Zen master for an answer about whether he would marry her.
The Chan master firmly refused. She was distressed and sorrowful, but the Chan master remained unmoved. The professor flew into a rage and took away all the Chan master’s belongings. Yet the Chan master’s power of concentration had reached a level at which external circumstances could not sway him. He remained utterly still, sitting quietly in meditation. His mind was undisturbed, and he resolved to undertake a “hunger retreat.” At first, he neither ate nor drank, but the image of the young woman kept appearing before him, weeping and insisting that she wanted to marry him.
On the second day, that same vision appeared again. On the third day, it appeared and disappeared intermittently. On the fourth day, the young woman’s figure no longer appeared, and only then was the former tranquility restored. This was the power of samadhi overcoming the vision. From then on, the Chan master devoted himself to meditation, without any attachments and unmoved by visions.
Thus we can see that the karmic retribution of sentient beings is inconceivable. We who cultivate the Way must absolutely sever desire and cast off attachment, using the power of concentration to restrain lustful thoughts and not give rise to impure thoughts. We must learn from this Chan master’s conduct: even with a beautiful woman before him, his mind remained unmoved. If our power of concentration is insufficient, our adherence to the precepts will not be firm, and we will be swayed by circumstances. In this way, it is easy to lose the fruits of our spiritual cultivation, and by the time we regret it, it will be too late. Hence the saying:
“One misstep brings a thousand years of regret;
By the time you turn back, a hundred years have passed.”
6. Abiding in Right Mind
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O children of the Buddha, what is meant by a Bodhisattva’s Abiding in Right Mind? This Bodhisattva hears ten kinds of teachings and remains steadfast and unmoving in mind. What are the ten? They are: hearing the Buddha praised or disparaged, and remaining steadfast and unmoving in mind in the Buddha-Dharma; hearing the Dharma praised or disparaged, and remaining steadfast and unmoving in mind in the Buddha-Dharma; hearing Bodhisattvas praised or disparaged, and remaining steadfast and unmoving in mind in the Buddha-Dharma; hearing the Dharma practiced by Bodhisattvas praised or disparaged, and remaining steadfast and unmoving in mind in the Buddha-Dharma; hearing it said that sentient beings are either limited or limitless, and remaining steadfast and unmoving in mind in the Buddha-Dharma; hearing it said that sentient beings are either defiled or undefiled, and remaining steadfast and unmoving in mind in the Buddha-Dharma; hearing it said that sentient beings are either easy or difficult to liberate, and remaining steadfast and unmoving in mind in the Buddha-Dharma; hearing it said that the Dharma-realm is either limited or limitless, and remaining steadfast and unmoving in mind in the Buddha-Dharma; hearing it said that the Dharma-realm either arises or perishes, and remaining steadfast and unmoving in mind in the Buddha-Dharma; hearing it said that the Dharma-realm either exists or does not exist, and remaining steadfast and unmoving in mind in the Buddha-Dharma.
Commentary: Bodhisattva Dharma Wisdom called out once more, “Disciples of the Buddha! What is meant by a Bodhisattva abiding in right mindfulness? This Bodhisattva has a very clear understanding of the Buddha-Dharma and is not confused. He contemplates these teachings with the wisdom of a rightly focused mind; therefore, this is called abiding in right mindfulness. A Bodhisattva abiding in right mindfulness has right concentration and right reception. When he hears these ten teachings, his mind remains steady and unmoved. Thus:
‘Though the eight winds blow, he is not moved;
He sits firmly upon the lotus.’”
What are the ten dhammas? They are:
1). A Bodhisattva abiding in right mind, upon hearing that someone praises the Buddhas or slanders the Buddhas, remains steadfast and unmoved in the Buddha-Dharma. Why? Because in this Bodhisattva’s abiding, the mind makes no distinctions: praise and slander are all equal. A wise person is not pleased when praised by others, nor troubled when slandered by them. Therefore: “Praise and criticism do not move the mind.” A foolish person is indescribably happy when praised, but becomes troubled and infinitely sad when spoken ill of. When happy, they laugh; when sad, they cry. Those who are often cheerful seem to be on their way to heaven, while those who are always gloomy seem to be descending into hell. Therefore, practitioners should not let their emotions or impulses dictate their actions. They must be rational in order to control their emotions. So one should always smile; when one smiles, one can be rational and distinguish good from evil more clearly. Laughter is the secret to a long life, hence the saying:
“Since ancient times, the immortals had no other secret:
They were always joyful and never sorrowful or worried.”
This is a very wise saying.
2). A Bodhisattva abiding in right-mindedness hears someone praise the Dharma or slander the Dharma. With regard to the Buddha-Dharma, his mind remains settled and does not waver.
3). A Bodhisattva abiding in right-mindedness, upon hearing someone praise the Bodhisattvas (the Sangha) or slander them, remains mentally settled and undisturbed in the Buddhadharma. In short, upon hearing the Three Jewels praised or slandered, one should neither rejoice nor become angry. This is not being shaken by circumstances; it is also the strength of concentration firmly established.
5). The Bodhisattva in the Abode of Right Mind, upon hearing someone say that sentient beings are finite or infinite, remains steadfast in the Buddha-Dharma and does not waver.
6). A Bodhisattva abiding in right-mindedness, upon hearing someone say that sentient beings are defiled or undefiled, remains firmly settled in the Buddha-Dharma and does not waver.
7). The Bodhisattva abiding in Right Mindfulness hears someone say that the Dharma-realm is finite or infinite. Their mind remains firmly settled in the Buddha-Dharma and does not waver.
8). The Bodhisattva Abiding in Right Mind, upon hearing someone say that sentient beings are easy or difficult to liberate, remains unwavering in the Buddhadharma.
9). The Bodhisattva abiding in right mind hears someone say that the Dharma-realm comes into being or is destroyed. His mind remains steadfast in the Buddhadharma and does not waver.
10). The Bodhisattva in the Abiding of Right Mind hears someone say that the Dharma Realm either exists or does not exist. Within the Buddha-Dharma, the mind remains settled and does not waver. These are the ten dharmas by which one is not shaken by circumstances.
Someone gives rise to a deluded thought: “A Bodhisattva abiding in the right mind is neither a wooden person nor a stone person, so why does the mind not move?” Because this Bodhisattva’s abiding has realized right concentration and right reception, they are not shaken by external states. Hence:
“One who can turn circumstances
is not turned by circumstances.”
The Bodhisattva at the Right Mind Abiding stage has cultivated to this level.
These are the ten. O sons of the Buddha! This Bodhisattva should encourage the study of ten dharmas. What are the ten? They are: all dharmas are without marks; all dharmas are without substance; all dharmas cannot be cultivated; all dharmas are nonexistent; all dharmas are without true reality; all dharmas are empty; all dharmas are without nature; all dharmas are like illusions; all dharmas are like dreams; and all dharmas are without distinctions.
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha! A Bodhisattva abiding in Right Mindfulness should urge sentient beings to learn these ten Dharma practices. But we must learn them too; otherwise, it is merely Zen on the lips. Teaching others to cultivate while not cultivating oneself is of no benefit. We must make ourselves an example, put the teachings sincerely into practice, and cultivate honestly; only then will there be results. What are the ten Dharma practices? They are:”
1). All dharmas are without marks: Dharma is inherently without marks. If there is attachment, the marks of dharma exist. If there is no attachment, neither person nor dharma exists; this is precisely signlessness.
2). All dharmas are unattainable: All dharmas are characterized by being free of characteristics; they have no true inherent nature. Therefore, the Diamond Sutra says: “Even the Dharma must be relinquished, how much more so what is not the Dharma.” That means even the true Dharma must be relinquished, let alone what is not Dharma, which must be relinquished all the more. To cling to the idea that there is an intrinsic nature is a mistake.
3). All Dharmas Cannot Be Cultivated: Do not cling to the idea that some dharmas can be practiced and others cannot. In all dharmas, there is neither anything that can be cultivated nor anything that cannot be cultivated. Whether to cultivate or not is up to the person, not the dharma. The dharma itself involves neither cultivation nor non-cultivation. Someone says, “If all dharmas cannot be cultivated, then we don’t need to practice.” The dharma itself does not need to be cultivated or left uncultivated, but we must practice in accordance with the Dharma in order to eliminate our habitual tendencies and faults.
4). All dharmas have no place of existence: All dharmas originally have nothing whatsoever; they are all empty.
5). All dharmas are unreal: Dharma is a method; dharma is a rule, so no dharma can be real.
6). All dharmas are empty: Having realized that all dharmas are empty, there is nothing at all. This is what the Sixth Patriarch Huineng said:
“Originally, there is not a single thing;
Where could dust alight?” This is the realm in which all dharmas are empty. Having reached this realm, what is there left to cling to? Greed, anger, ignorance, arrogance, and doubt—the five afflictions—are no more; only permanence, bliss, self, and purity, the four virtues of Nirvana, remain.
7). All dharmas are empty: Why do we say that all dharmas are empty? Because all dharmas have no inherent nature. Some people expound the Dharma; only when there is Dharma can it be put to use. If there are no people, the Dharma is useless too. Therefore: “People propagate the Dharma; the Dharma does not propagate people.” 8). All phenomena are like illusions: All phenomena are like magical illusions, not real.
9). All phenomena are like dreams: All phenomena are like a dream and are not real. Hence the saying:
“Human life is a dream
The dead dream a single dream
In the dream, the body is honored and noble
Awake from the dream, in a poor homeland” Day and night, we are all dreaming,
Unaware it is a yellow-millet dream.
If one does not awaken within the dream,
What a waste this one dream is.
10). All dharmas are without distinction: Every single dharma is without distinction. When we listen to sutras, we should not listen with a discriminating mind. Why? Because all dharmas are without distinction.
This passage of scripture teaches us not to become attached to the Dharma. Attachment to the Dharma is just as serious as attachment to the self (clinging to the “I”). Hence the saying:
“Seeing things and awakening to them, one transcends the world;
Seeing things and becoming deluded by them, one falls into the depths of samsara.” Between delusion and awakening, with attachment one sinks into the six realms; without attachment, one leaves the three realms. This is also “abiding in form yet free of form”: dwelling amid forms while remaining free of them; “in the dust yet emerging from the dust”: living in the dusty world while transcending it. Hence: “The body is in the dust, but the mind is free of the dust.” In the mind there are no delusive thoughts or attachments. This is called being unstained by a single speck of dust, with all myriad thoughts emptied. How free and at ease this state is!
Why? In order to make their minds progress ever further and attain the irreversible patience of the non-arising of dharmas. Whatever Dharma they hear, they understand immediately for themselves, without relying on another’s teaching.
Commentary: Why must we break our attachment to dharmas? It is so that Bodhisattvas may abide with right-mindedness, and the beings they teach may become ever more diligent in their cultivation—in other words, so that there are no obstructions. A practitioner must first give rise to the resolve to cultivate. When they have succeeded, they must let go even of that single thought. When not even one thought remains, what is there to worry about? What is there to obstruct them? With no obstructions, they will be free of inverted views and deluded dreams. Why do inverted views and deluded dreams arise? Because there are obstructions. If there are no obstructions, one will attain the stage of nonretrogression, achieving complete nonretrogression. Nonretrogression in what? Nonretrogression in the patience with the non-arising of dharmas. What is called the patience with the non-arising of dharmas? It is “seeing no dharma arise and seeing no dharma cease.” This is the realm of emptiness of dharmas. People are empty, dharmas are empty, and one’s own nature is clearly manifest within it. At this time, one is clear and lucid, abiding in patience in the mind. In this realm, there is nothing to experience and nothing to endure, yet one must still experience and endure. Do not think that seeing no dharma arise and seeing no dharma cease is easy; this realm is very difficult to realize. If one reaches this realm, one will be free of sorrow and worry, leave behind inverted views and deluded dreams, and ultimately attain Nirvana.
At this time, the Bodhisattva dwelling in the Abode of Right Mind, upon hearing all the Dharma, immediately awakens and understands. Thus: “Coarse words and subtle words all lead to the ultimate truth.” That is to say, “Whether words are coarse or refined, they all belong to the ultimate truth.” When you reach this state, whether someone scolds you or praises you, your mind will not be moved. In other words, there is no joy, anger, sorrow, or pleasure. When these four emotions do not arise, that is the Middle Way; it is also samadhi. The Dharma you hear accords with the truth, without needing anyone else to teach you.
7. The Abode of Non-Retrogression
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O Buddhist disciple! What is meant by a Bodhisattva abiding in non-retrogression? This Bodhisattva hears ten kinds of teachings and remains firmly non-retrogressive. What are the ten? They are as follows: Hearing that there are Buddhas or that there are no Buddhas, the mind does not turn away from the Buddha Dharma. Hearing that there is Dharma or that there is no Dharma, the mind does not turn away from the Buddha Dharma. Hearing that there are Bodhisattvas or that there are no Bodhisattvas, the mind does not turn away from the Buddha Dharma. Hearing that there are Bodhisattva practices or that there are no Bodhisattva practices, the mind does not turn away from the Buddha Dharma. Hearing that Bodhisattvas cultivate the practice of renunciation or do not cultivate the practice of renunciation, the mind does not turn away from the Buddha Dharma. Hearing that there were Buddhas in the past or that there were no Buddhas in the past, the mind does not turn away from the Buddha Dharma. Hearing that there will be Buddhas in the future or that there will be no Buddhas in the future, the mind does not turn away from the Buddha Dharma. Hearing that there are Buddhas in the present or that there are no Buddhas in the present, the mind does not turn away from the Buddha Dharma. Hearing that the Buddha’s wisdom is finite or infinite, the mind does not turn away from the Buddha Dharma. Hearing that the three times have a single characteristic or that the three times do not have a single characteristic, the mind does not turn away from the Buddha Dharma. These are the ten.
Commentary: Bodhisattva Dharma Wisdom called out once more, “Disciples of the Buddha! What is meant by a Bodhisattva who abides in nonretrogression? It means not turning back from the Bodhi mind, but abiding in the Bodhi mind. What is the Bodhi mind? It is the mind of awakening, free from ignorance, afflictions, and foolishness. To awaken to the fact that all conditioned dharmas are impermanent, suffering, empty, and without self—this is called abiding in nonretrogression. Why must a Bodhisattva who abides in nonretrogression hear these ten dharmas? To make the Bodhi mind firm and not turn back from it. What are the ten dharmas? They are:
1). A Bodhisattva abiding in non-retrogression, upon hearing someone say that Buddhas exist in the three times, or that no Buddhas exist in the three times, does not retreat from the bodhi mind within the Buddha’s teaching.
2). A Bodhisattva abiding in non-retrogression, upon hearing someone say that there is Buddhadharma or that there is no Buddhadharma, does not retreat from the bodhi mind within the Buddhadharma.
3). A Bodhisattva abiding in non-retrogression, upon hearing someone say that there are Bodhisattvas or that there are no Bodhisattvas, does not turn back from the Bodhi mind within the Buddha-Dharma.
4). A Bodhisattva abiding in nonretrogression hears someone say that there is Bodhisattva practice, or that there is no Bodhisattva practice. Their mind does not retreat from the Buddha Dharma. People of the Small Vehicle do not acknowledge that there are Buddhas; they acknowledge only Shakyamuni Buddha. They also do not acknowledge Bodhisattvas; they acknowledge only Arhats. Mahayana Bodhisattvas set foot firmly on the ground and practice the Bodhisattva path, saving and liberating sentient beings. Whatever anyone says, they remain unmoved, are not shaken by circumstances or swayed by words, and have a very profound understanding of the Buddha Dharma. Thus, whether circumstances are favorable or adverse, they strive forward diligently and do not retreat.
5). A Bodhisattva abiding in non-retrogression hears someone say that a Bodhisattva who cultivates the path can escape the Three Realms. The Bodhisattva’s mind does not waver in the Buddha-Dharma.
6). A Bodhisattva abiding in nonretrogression, upon hearing someone say that a Buddha dwelled in the world in the past, or that no Buddha dwelled in the world in the past, does not waver in mind within the Buddha-Dharma.
7). The Bodhisattva who abides in non-retrogression hears someone say that in the future a Buddha will abide in the world, or that in the future no Buddha will abide in the world. Their mind does not turn back from the Buddha-Dharma.
8). A Bodhisattva abiding in non-retrogression hears someone say that a Buddha is presently dwelling in the world, or that no Buddha is dwelling in the world. Their mind does not turn away from the Buddha’s teaching.
9). The Bodhisattva abiding in non-retrogression, upon hearing someone say that the Buddha’s wisdom is sometimes finite and sometimes inexhaustible, does not waver in their resolve in the Buddha Dharma.
10). The Bodhisattva who abides in non-retrogression hears someone say that the three times are one characteristic, or that the three times are not one characteristic. In the Buddhadharma, their mind does not retreat. When ordinary people hear these arguments, they do not know which is right. A single thought of ignorance arises, and they do not understand clearly, so they give rise to a mind of retreat. The Bodhisattva has not even a single thought of ignorance; in the Buddhadharma, their mind does not retreat. These are the ten dharmas.
The teachings of Buddhism fill all of empty space and pervade the entire Dharma Realm; there is not a single speck of dust where Buddhism is not present. No religion lies outside the scope of Buddhism. Christianity, Catholicism, Islam, Taoism, Judaism, and Hinduism are all within the Dharma Realm; they simply do different kinds of work. Each religion does its own work, all of which is to urge people toward goodness and to turn from evil toward what is right. For this reason, everyone can become a Buddha. The Buddha once said:
“All sentient beings have Buddha-nature.
All can become Buddhas.”
That is what the Buddha said with his own mouth, and it is absolutely not a lie. The guiding principle of my school is that sentient beings who believe in the Buddha can also become Buddhas. If they do not believe in the Buddha today, they will believe in him tomorrow. If they do not believe in this life, they will believe in him in the next life. If they do not believe in the Buddha in this kalpa, they will believe in him in the next kalpa. In the end, a day will come when they believe in the Buddha. As long as they believe in the Buddha, they will have the opportunity to become Buddhas. Buddhism takes the Dharma Realm as its substance, its function, its central doctrine, and its teaching—everything is the Dharma Realm.
For example, suppose someone hates the moon and keeps trying to get away from it. Wherever he goes, the moon follows him. So he runs to the Eastern Victorious Body Continent and looks up—the moon is still above his head. He then runs to the Southern Jambudvipa and looks up—the moon is still above his head. He runs on to the Western Cow Continent and the Northern Kuru Continent, and when he looks up, the moon is still above his head. He runs everywhere, east, west, south, and north, and in the end he still sees the moon following him. A person with eyes may wish the moon would stop following him, but there is no way to avoid seeing it.
Buddhism is like the moon: no matter how you run, you cannot run beyond Buddhism; everything is encompassed within the radiant light of Buddhist wisdom. So confused people do confused things, and clear-sighted people do clear-sighted things. In truth, there is neither confusion nor clarity; in truth, there are no affairs. Therefore:
“The world is free of trouble by nature;
Foolish people bring worries upon themselves.”
Everyone in this world, whatever they do, is repaying debts. Once their debts are fully repaid, they no longer need to work. All religions, one could say, are doing work for Buddhism. It is just like how, in every country, all the people work for the government; the principle is the same. But some people do not understand this principle.
Those who practice the Bodhisattva path want to benefit others, not harm them. Ask yourself: Why would I want to hurt or harm anyone? In everything, we must think of others and seek to benefit them. This is what it means for a Bodhisattva to arouse the aspiration: a Bodhisattva sacrifices themself to help others succeed. This is the Bodhisattva’s way of thinking and acting.
Each of us must ask ourselves: Why have I come into this world? Is it just to eat and wear clothes? To seek pleasure? If we think this way, then there is no value or meaning in being human. We have come into this world to help it and make it better and better. Do not live in this world competing and being greedy! Do not think only of yourself and not of others—never do that. If you have this way of thinking, change it at once; do not spend your whole life confused and unaware.
As human beings, we must make a contribution to society, be virtuous toward the people, contribute to the world and our country, and benefit all living beings. Only then does being human have meaning.
Once, there was an old monk who, with a full stomach and nothing to do, was joking around with his disciple. One day, the teacher said to the disciple, “Everyone likes to be number one and to be better than others at everything. They want a good reputation and a good position. Today, let’s see which of us loses. Whoever can’t come up with an answer loses and has to buy candy to treat the others.” The disciple, who was exceptionally eloquent, agreed to his teacher’s proposal.
– The teacher said, “I am a dog.” – The disciple said, “I am a maggot in a pile of dog shit.” – The teacher said, “What are you doing in there?” – The disciple said, “I bathe in dog feces.” The teacher had nothing left to say, admitted defeat, and then invited his disciple to eat candy. Although said in jest, it contains a philosophical principle. This is the principle of neither defilement nor purity (neither dirty nor clean). Once discriminating thoughts arise in the mind, one will vomit. Therefore:
“When the mind is pure, all is pure.
When the mind is defiled, all is defiled.”
That means:
“When the mind is pure, everything is pure;
when the mind is dirty, everything is filthy.”
When we cultivate to the realm of neither arising nor ceasing, neither defiled nor pure, and neither increasing nor decreasing, there will be attainment.
Disciples of the Buddha! This Bodhisattva should encourage the study of ten kinds of vast Dharma. What are the ten? They are: to teach that the one is many and the many is the one; that words accord with meaning and meaning accords with words; that nonexistence is existence and existence is nonexistence; that signlessness is form and form is signlessness; that absence of nature is nature and nature is absence of nature.
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha! Bodhisattvas abiding in nonretrogression should encourage and guide sentient beings to cultivate and learn ten kinds of vast Dharma, but they themselves must also learn these ten vast Dharma. What are the ten vast Dharma? They are:”
1). To speak of one is to speak of many.
2). To speak of many is to speak of one. To speak of one dharma is to speak of all dharmas; to speak of all dharmas is also to speak of one dharma. To speak of all the dust particles is also to speak of what is brought into being from a single dust particle. If all the dust particles are separated out, they are still a single dust particle. A single dust particle gathers many dust particles together—these are many dust particles. To speak of many is to speak of one; therefore:
“From one root branch out myriad distinctions;
Myriad distinctions return to one root.”
The one root is like the great earth; the myriad distinctions are all the flowers, grasses, trees, and kinds of grain—the myriad forms and phenomena nurtured and brought to fruition by the great earth. Though there are many such things, they will all eventually return to the great earth.
Our body also has a “one.” One expands into the infinite; the infinite returns to one. If we turn the number one into zero, then all troubles disappear. Therefore:
“Originally, there is not a single thing.
Where could dust alight?”
Once one has awakened to this principle of emptiness, one can realize the principle of emptiness; abiding in emptiness, one enters the samadhi of emptiness, and all afflictions are no more. Everything whatsoever is no more. This is the principle that the one and the many are not two: the one is the many, and the many are the one.
3). The wording must follow the meaning.
4). The meaning must follow the wording. The sutra’s wording must accord with its principles when explained; the principles arise from the sutra’s wording. The principles, in turn, must accord with the sutra’s wording, so that neither the words nor the meaning obstructs the other. For example, a sutra says, “In the Trayastrimsha Heaven, [there is] the Lord of the Gods.” If one does not explain the wording in accordance with its meaning, one might say that King Yama resides in the Trayastrimsha Heaven and governs the ghosts there. This would be a mistaken explanation of the meaning. If one explains it as saying that the Trayastrimsha Heaven can have a ruler who governs one four-continent world, then “one four-continent world” is the meaning. This is the wording following the meaning. Thus, explaining that it can have a ruler who governs one four-continent world is the way to explain the phrase “Lord of the Gods.” This is the meaning following the wording.
5). Nonexistence is existence.
6). Existence is nonexistence. Nonexistence is existence—that is wondrous existence; existence is nonexistence—that is true emptiness. True emptiness does not obstruct wondrous existence, and therefore is not nonexistence. Wondrous existence is not existence, and therefore does not obstruct true emptiness. True emptiness is wondrous existence; wondrous existence is true emptiness; they are mutually unobstructed. Hence:
“Form is emptiness, emptiness is form.”
7). No mark is a mark.
8). A mark is no mark. “To be apart from all marks is to be all dharmas.” Being apart from all marks is all dharmas. When encountering a mark and wishing to be apart from it, see it as empty; this is the principle that no mark is a mark, that is, a mark is no mark.
9). Emptiness itself is nature.
10). Nature itself is emptiness. Since nature and characteristics are not two, one must clearly understand nature in the midst of characteristics, and also regard nature as empty. Within characteristics is nature; within nature are characteristics. Nature and characteristics are not two; nature and characteristics are one and the same. This principle is vast and inconceivable; ordinary people cannot understand it.
Why is this? To enable them to progress and skillfully transcend all dharmas. Whatever Dharma they hear, they understand it on their own, without being taught by another.
Commentary: Why is that? Because he wishes to encourage sentient beings to learn these ten great dharmas, to cause bodhisattvas to abide in non-retrogression and become increasingly diligent step by step, and to skillfully understand and be liberated from all dharmas. When they hear the Dharma, they understand it themselves and do not need a spiritual friend to instruct them.
8. The Abode of the Youthful Being
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O disciples of the Buddha! What is meant by the Bodhisattva’s Abode of Childlike Innocence? This Bodhisattva abides in ten kinds of practice. What are the ten? They are: bodily conduct without fault; verbal conduct without fault; mental conduct without fault; taking birth according to one’s wishes; knowing the various desires of sentient beings; knowing the various understandings of sentient beings; knowing the various realms of sentient beings; knowing the various karmic actions of sentient beings; knowing the formation and destruction of worlds; mastery of supernatural powers; and unhindered activity. These are the ten.
Commentary: Bodhisattva Dharma Wisdom called out once again, “O disciples of the Buddha! What is the Bodhisattva’s Abiding in Childlike Innocence? This Bodhisattva’s body is like a child’s, and their thoughts are pure and true, with no bad habitual tendencies; therefore, it is called Abiding in Childlike Innocence. The Bodhisattva abiding in Childlike Innocence constantly practices the ten actions without committing any faults. What are the ten actions? They are:”
1). Bodily conduct without fault: Whatever the body does, it makes no mistakes or commits no faults.
2). Faultless speech: Every word spoken is truthful and proper, without deceit. One never lies, speaks divisively, fabricates, or hurls insults.
3) Faultless mental conduct: Whatever arises in the mind is pure, benevolent, and radiant; there are absolutely no defiled thoughts or mistaken imaginings.
4). Rebirth at will: One takes rebirth according to one’s own wishes. In the next life, one does whatever one wants—in other words, one’s wishes are fulfilled.
5). Knowing the various desires of sentient beings: Clearly knowing the various thoughts of desire of sentient beings.
6). Knowing the various kinds of understanding of sentient beings: What do all sentient beings understand? 7). Knowing the various kinds of beings: Knowing what each kind of being does. Bees know to gather nectar from flowers and make honey. Ants know to search for food and bring it back to their nest. Among the twelve kinds of sentient beings, each kind is different, and their ways of life are different.
8). Knowing the various kinds of karma of sentient beings: knowing all the various kinds of karma that sentient beings create. Why does a dog become a dog? Because it created the karma to be a dog. Why does a cat have to be a cat? Because it created the karma to be a cat. In short, whatever karma one creates, one receives the corresponding retribution.
9). Knowing the formation and destruction of the world: How is the world formed? How is it destroyed? Also, how are people born? What is the process of dying?
10).自在 in the supernatural powers of spiritual flight, with nothing obstructing one’s actions: Those who possess the supernatural power of spiritual flight can travel wherever they wish and transform themselves without limit. They can fulfill their every desire, and nothing they do is hindered.
These are the ten dharmas of a Bodhisattva abiding in the Youthful Abode.
Disciples of the Buddha! This Bodhisattva should diligently learn ten kinds of Dharma. What are the ten? They are: to know all Buddha-lands; to shake all Buddha-lands; to uphold all Buddha-lands; to contemplate all Buddha-lands; to visit all Buddha-lands; to travel through innumerable worlds; to receive and retain innumerable Buddha-Dharmas; to manifest bodies with unhindered transformative powers; to produce vast, all-pervading sounds; and, in a single instant, to attend upon and make offerings to innumerable Buddhas.
Commentary: Bodhisattva Dharma Wisdom once again addressed the Buddha’s disciples: “Bodhisattvas abiding in the Youthful Abode should encourage and guide sentient beings to learn these ten kinds of Dharma. What are the ten Dharmas? They are:”
1) Knowing all Buddha-lands: Because the Bodhisattva abides in the Youthful Abode, he knows all the lands of the Buddhas throughout the ten directions and the three periods of time.
2). Shaking all Buddha realms: Having known all Buddha realms, one must still cause a particular Buddha realm to quake; one must know which Buddha realm it is, know that realm, and know who its teaching master is.
3). Protect and uphold all Buddha lands: A Buddha land also passes through four stages—formation, abiding, decay, and emptiness. When the time comes, one should protect and uphold the realm of each Buddha.
4). Contemplating all Buddha realms: Although one protects all Buddha realms, one must still contemplate the causes and conditions of all Buddha realms—whether one should go and protect them.
5). To all Buddha realms: One should protect that Buddha realm, and then immediately go to that Buddha realm.
6). Traveling through countless worlds: Bodhisattvas abiding in the Childlike Abode all possess自在 supernatural powers and can travel to immeasurable, innumerable worlds.
7). Receiving the innumerable Dharma teachings of the Buddhas: Why go to innumerable worlds? To receive all the Dharma taught by the Buddhas.
8). Manifesting transformations freely: Making what is nonexistent appear, and what exists disappear; transforming oneself from small to large and from large to small, from few to many and from many to few; fulfilling one’s wishes at will, with transformations without end. This is freedom of the body.
9). Emitting a vast, all-pervading sound: Extending his broad, long tongue, he emits a vast sound that fills all Buddha-realms, expounding the Buddha-Dharma.
10). In a single instant, serve and make offerings to countless Buddhas: In a single thought-moment, go to the worlds of the ten directions to serve and make offerings to all the Buddhas of the ten directions and the three times. Bodhisattvas possess such wondrous spiritual powers.
Why is this? In order to make [one] progress and attain skillful mastery in all Dharmas. Whatever Dharma one hears, one understands it immediately on one’s own, without relying on instruction from others.
Commentary: Why must one be urged to study these ten teachings? It is to encourage Bodhisattvas dwelling in the Childlike Samādhi to increase their diligence. Of the eighty-four thousand Dharma-gates taught by the Buddhas, through each and every one, they attain the wisdom of skillful means. Whenever they hear the Dharma expounded in the assembly of any Buddha, they themselves suddenly understand it clearly, awaken to and comprehend the principle of the true nature of all dharmas, without needing the Buddha to explain it in detail and then teach them.
9. Dharma Prince Abiding
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O disciples of the Buddha! What is the Bodhisattva’s Prince Abiding? This Bodhisattva thoroughly knows ten kinds of Dharma. What are the ten? They are: thoroughly knowing the birth of sentient beings; thoroughly knowing the arising of all afflictions; thoroughly knowing the continuity of habitual tendencies; thoroughly knowing the skillful means of the practices undertaken; thoroughly knowing immeasurable Dharmas; thoroughly understanding all modes of conduct; thoroughly knowing the distinctions among worlds; thoroughly knowing matters of the past and future; thoroughly knowing how to expound conventional truth; and thoroughly knowing how to expound the ultimate truth. These are the ten.
Commentary: Bodhisattva Dharma Wisdom once again called out, “Disciples of the Buddha! What is meant by a Bodhisattva abiding as a Dharma King’s heir? The Buddha is the Dharma King, and Bodhisattvas are Dharma King’s heirs (children of the Dharma King). They have the right to succeed the Dharma King, and so this is called abiding as a Dharma King’s heir. A Bodhisattva abiding as a Dharma King’s heir skillfully knows ten kinds of Dharma gates. What are the ten? They are:”
1). Skillfully knowing how sentient beings take rebirth: He knows well how all sentient beings create karma and undergo birth and death. Each kind of sentient being has its own particular causes and conditions, which He understands completely.
2). Skillfully knowing the afflictions that arise: He skillfully knows why all sentient beings give rise to afflictions.
3). Skillfully knowing the continuous habits: He skillfully knows the habits of all sentient beings, which flow on like waves without ceasing. The habits from sentient beings’ past lives give rise to the habits of this life; the habits of this life give rise to the habits of future lives, continuing unbroken from life to life, age after age. How can a Bodhisattva know this? Because the Bodhisattva has attained the wisdom of the supernatural power of knowing past lives, he knows the habits of all sentient beings.
4). Skillfully knowing the appropriate means: He skillfully knows the appropriate means to practice; that is, he knows which expedient Dharma-gates should be practiced. In other words, whichever form should be used to liberate them, he manifests that form in order to expound the Dharma to them. Whichever Dharma should be used to liberate them, he employs that expedient Dharma-gate in order to expound the Dharma to them.
5). Skillfully knowing immeasurable teachings: Bodhisattvas clearly perceive the true nature of all dharmas. Thus: “Entering deeply into the treasury of the sutras, their wisdom is like the sea.” They skillfully know immeasurable wondrous teachings.
6). Skilled in understanding the deportments: He is skilled in understanding the three thousand deportments and eighty thousand subtle practices.
7). Skillfully knowing the differences among worlds: He skillfully knows the differences among worlds during the four kalpas of formation, abiding, destruction, and emptiness.
8). Skillfully knows what comes before and after: He skillfully knows what came before and what will come afterward. He also knows the previous thoughts of sentient beings—how they arose and how subsequent thoughts arise. He understands everything clearly.
9). Skillfully knows how to expound conventional truth: He skillfully knows the faculties and dispositions of sentient beings and uses worldly conditioned phenomena to expound the teaching of conventional truth for them.
10). Skillfully knowing how to expound the ultimate truth: He skillfully knows that sentient beings have keen faculties, and therefore expounds to them the unconditioned, supramundane Dharma, enabling them to clearly understand the principle of the ultimate truth. These are the ten dharmas that the Bodhisattva abiding in the Dharma Prince stage skillfully knows.
Disciples of the Buddha! This Bodhisattva should be encouraged to study ten kinds of Dharma. What are the ten? They are: skillful means concerning the Dharma King’s domain, the regulations of the Dharma King’s domain, the palace of the Dharma King’s domain, entry into the Dharma King’s domain, observation of the Dharma King’s domain, the Dharma King’s consecration, the Dharma King’s power and support, the Dharma King’s fearlessness, the Dharma King’s repose, and the Dharma King’s praise.
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha! A Bodhisattva abiding in the Dharma Prince stage should encourage and guide sentient beings to learn these ten kinds of Dharma. We ourselves, too, must learn these ten Dharmas. What are the ten Dharmas? They are:”
1). Skillful means in the realm of the Dharma King: The Dharma King (the Buddha) skillfully employs methods. It can also refer to the abode of the Dharma King and how to skillfully employ all means. The Dharma King’s sons must learn from the Buddha.
2). The Dharma King’s rules and standards: “Rules” means regulations, and “standards” means methods of the Dharma. One should learn from how the Dharma King handles all rituals, rules, and standards.
3). The Dharma King’s palace: The palace is where he rests, and the hall is where he conducts deliberations. When the Dharma King is in the inner palace, the Dharma Prince should observe the rites of a son; when the Dharma King is in the outer palace, the Dharma Prince should observe the rites of a minister. This too is governed by set regulations.
4). The Dharma King’s entry into a place: When the Dharma King enters, one must learn and follow all the rituals and ceremonies required.
5). Observing the Dharma King’s realm: While the Dharma King is reigning, the Dharma King’s son must observe all causes and conditions. Hence: “When entering, look at the royal father, observing his appearance and speech. When leaving, look at the ministers, discerning the virtuous from the foolish.” When the Bodhisattva enters, he contemplates the Buddha’s teachings; when he goes out, does he assess whether beings’ capacities are receptive? 6). Consecration of the Dharma King: When a Dharma Prince assumes the position of Dharma King, he must undergo the consecration ritual. The Buddhas of the ten directions use Dharma water to consecrate him, enabling him to give rise to the four immeasurable states of mind so that he may teach and guide sentient beings.
7). The Dharma King’s power of upholding all dharmas: How does the Dharma King uphold all dharmas? The Dharma King’s sons should learn to do likewise. The Bodhisattvas’ six perfections, four methods of embracing, and myriad practices are all encompassed by the dhāraṇī. This is the meaning of power.
8). The Dharma King’s fearlessness: How is the Dharma King free from fear? When Bodhisattvas practice, they are free from five kinds of fear and attain ten kinds of fearlessness (freedom from fear).
9). The Dharma King’s sleep and rest: How does the Dharma King sleep?
10). Praise of the Dharma King: What should the Dharma King praise? Bodhisattvas should revere and praise the Buddha’s virtues. Bodhisattvas abiding in the Dharma Prince stage should know all these ten dharmas and study them.
Why is this? To enable them to progress, their minds are free of obstruction. Whatever Dharma they hear, they immediately understand for themselves, without relying on another’s teaching.
Commentary: Bodhisattva Dharma Prince, why must one study these ten kinds of Dharma? To increase diligence, so that the mind has no obstacles or attachments whatsoever. Whenever one is in the bodhimanda of the Buddhas and hears the Dharma, one understands it for oneself, without needing the Buddha to teach it.
10. Consecration Abode
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Children of the Buddha! What is meant by the Bodhisattva’s Consecration Abode? This Bodhisattva attains ten kinds of wisdom. What are the ten? They are: shaking countless worlds; illuminating countless worlds; sustaining countless worlds; traveling to countless worlds; adorning and purifying countless worlds; revealing the truth to countless sentient beings; observing countless sentient beings; knowing the faculties of countless sentient beings; causing countless sentient beings to enter the path; and bringing countless sentient beings under control. These are the ten.
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha! What is meant by the Bodhisattva’s Consecration Abode? When a Bodhisattva succeeds to the position of Dharma Prince, he must first receive the consecration ritual. The Buddhas of the ten directions come to consecrate him; hence it is called the Consecration Abode. A Bodhisattva must perfect these ten inconceivable wisdoms in order to attain the Consecration Abode. What are these ten kinds of wisdom? They are:”
1). Shaking countless worlds: The Bodhisattva abiding at the consecration stage, endowed with wisdom and great awe-inspiring spiritual power, knows which worlds should be shaken and manifests the six kinds of shaking in order to subdue all sentient beings.
2). Illuminating countless worlds: The Bodhisattva abiding in the consecration stage has great wisdom and great radiance, illuminating countless worlds.
3). Sustaining countless worlds: Bodhisattvas in the Consecration Abode use their supernatural powers to protect countless worlds, enabling them to endure for a long time without being destroyed.
4). Going to countless worlds: The Bodhisattva in the consecration stage must go to the assemblies of all the Buddhas of the ten directions to attend upon and make offerings to every Buddha.
5). Adorning and purifying innumerable worlds: Bodhisattvas abiding in the Consecration Abode adorn and purify innumerable worlds.
6). Enlightening countless worlds: The Bodhisattva in the Consecration Abode uses His inconceivable wisdom to guide and teach all sentient beings, causing countless beings to bring forth the aspiration for bodhi and eventually attain Buddhahood.
7). Observing innumerable sentient beings: The Bodhisattva abiding in the consecration stage skillfully observes the causes and conditions of innumerable sentient beings and uses various means to guide them.
8) Knowing the faculties of countless sentient beings: The Bodhisattva abiding at the consecration stage knows the faculties of countless sentient beings. Sentient beings have different faculties: those who have planted many roots of goodness are intelligent, while those who have planted few roots of goodness are foolish. Having learned the faculties of sentient beings, the Bodhisattva must use appropriate methods to save and guide them, enabling them to leave suffering and attain happiness.
9). Causing countless sentient beings to turn toward the Bodhisattva’s consecration stage, or causing countless sentient beings to turn toward the path of enlightenment.
10). Causing countless sentient beings to be tamed: The Bodhisattva in the Consecration Abode uses great wisdom to tame stubborn sentient beings. Thus, “Stubborn sentient beings are difficult to tame.” Yet this Bodhisattva can tame countless sentient beings, inspire them to bring forth the bodhi mind, and cultivate the unsurpassed path.
These are the ten kinds of wisdom of the Bodhisattva abiding in the Consecration Stage.
O son of the Buddha! This Bodhisattva’s body and bodily deeds, miraculous manifestations, knowledge of the past, future, and present, accomplishment of Buddha-fields, and realms of mind and wisdom are all unknowable; even Bodhisattvas who are Dharma Princes cannot fathom them.
Commentary: Bodhisattva Dharma Wisdom once again addressed the Buddha’s disciples: “The body of a Bodhisattva abiding in the consecration stage, and the karma of the body he creates, are all brought about by miraculous transformations. He possesses an inconceivable realm. With the wisdom he cultivated in the past, the wisdom he cultivates in the future, and the wisdom he cultivates in the present, he brings to completion, adorns, and purifies all Buddha lands. Neither the realm of the minds of sentient beings nor the realm of all the wisdom of sentient beings can know this realm. Even Bodhisattvas abiding in the Dharma-Prince stage cannot understand the realms of the Bodhisattva abiding in the consecration stage that I have just described.”
Disciples of the Buddha! This Bodhisattva should urge others to learn the ten kinds of wisdom of the Buddhas. What are the ten? They are: wisdom of the three times, wisdom of the Buddha-Dharma, unobstructed wisdom of the Dharma realm, boundless wisdom of the Dharma realm, wisdom that fills all worlds, wisdom that universally illuminates all worlds, wisdom that sustains all worlds, wisdom of knowing all sentient beings, wisdom of knowing all phenomena, and wisdom of knowing the boundless Buddhas.
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha! A Bodhisattva abiding in the Consecration Stage should exhort and guide sentient beings to learn the ten kinds of wisdom of the Buddhas. He himself must also learn these ten kinds of wisdom. What are the ten kinds of wisdom? They are:”
1). Wisdom of the Three Times: That is, the wisdom of the past, future, and present—the three times.
2). Wisdom of the Buddha Dharma: The wisdom of the Buddha Dharma taught by the Buddhas.
3) The wisdom of the unobstructed Dharma Realm: the Dharma Realm in which principle and phenomena are unobstructed, the Dharma Realm in which phenomena are unobstructed from one another—this wisdom.
4). The wisdom of the boundless Dharma realm: The Dharma realm has no boundaries; this wisdom.
5). Wisdom that fully pervades all worlds: This wisdom can completely fill all worlds.
6). Wisdom illuminates all worlds: This wisdom can illuminate all worlds.
7). Wisdom that sustains all worlds: This wisdom is able to sustain all worlds.
8). Knowledge of all sentient beings: The wisdom that knows all sentient beings.
9). Knowledge of all dharmas: wisdom that knows all dharmas.
10). The wisdom that knows the boundless Buddhas: wisdom that knows the boundless Buddhas.
Why is this? In order to increase knowledge of all modes. Whatever Dharma they hear, they understand for themselves, without being taught by another.
Commentary: Why must one study the ten kinds of wisdom of the Buddhas? It is to enable Bodhisattvas abiding at the consecration stage to develop all wisdom. When they hear the Dharma, they awaken and understand it on their own, without needing the Buddhas to instruct them.
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At that time, by the Buddha’s spiritual power, worlds numbering as many as the dust motes in ten thousand Buddha-lands in each of the ten directions underwent six kinds of shaking. They were: shaking, universal shaking, and equal universal shaking; rising, universal rising, and equal universal rising; surging, universal surging, and equal universal surging; quaking, universal quaking, and equal universal quaking; roaring, universal roaring, and equal universal roaring; striking, universal striking, and equal universal striking.
Commentary: At that time, through the awe-inspiring spiritual power of Shakyamuni Buddha, in each of the ten directions there were worlds as numerous as the dust motes in ten thousand Buddha-lands. In every world, six kinds of quaking arose. They did not cause sentient beings harm, but instead awakened them. What are the six kinds of quaking? They are: moving, rising, and surging (in form); shaking, roaring, and striking (in sound). These six phenomena then transform into eighteen phenomena.
1). Motion: If this moves while that does not, or that moves while this does not, it is local motion.
2). Change: Everything is in motion; the whole world is moving.
3). Simultaneous movement everywhere: All worlds move everywhere at the same time.
4). Arising: In this place there is arising, while elsewhere there is no arising. Or in this place there is no arising, while elsewhere there is arising.
5). Pervasive arising: It arises everywhere in this world, but does not arise in other worlds.
6). Equal and universal arising: At the same time in all worlds, it arises everywhere at once.
7). Dũng: There is a jumping phenomenon here, but there is no such phenomenon elsewhere.
8). Universal courage: Everywhere throughout the world, all are courageous.
9). Equal and all-pervading valor: At the same time, valorous everywhere throughout all worlds.
10). Vibration: There is a sensation of vibration in this area, but no sensation of vibration elsewhere.
11). Upheaval: The entire world is shaken everywhere.
12). Equal pervasive shaking: At the same time, in all worlds, everyone feels a tremor.
13). Roar: There is a roaring sound here, but elsewhere there is no roaring sound.
14). All-pervading roar: The sound of roaring is heard throughout the world.
15). Universally Pervasive Roar: At the same time, in all worlds, a roar is heard everywhere.
16). Kích: Here there is the sound of kích (a clanging sound), but in another world there is no sound of (clanging) kích.
17). Biến kích: The sound of kích can be heard everywhere around the world.
18). Equal Universal Striking: At the same time, in all worlds, the sound of striking is heard everywhere. This is one of the eighteen kinds of shaking.
Rain down heavenly fragrances, powdered incense, garlands of heavenly flowers, assorted incense, heavenly jeweled robes, clouds of heavenly jewels, and heavenly adornments. The heavenly musical instruments sound of themselves without being struck, emitting great radiance and wondrous sounds.
Commentary: When the great earth shook in six ways, precious and beautiful celestial flowers rained down from the sky. There were celestial incense powders, celestial garlands, assorted celestial incenses, precious garments worn by heavenly beings, jeweled clouds in the heavens, and beautiful celestial ornaments. Celestial music spontaneously resounded with wondrous, beautiful sounds, without anyone playing it. It also emitted every kind of celestial light and every kind of wondrous, beautiful celestial sound.
Just as here, in this world of four continents, the Dharma of the Ten Abidings is taught in Indra’s palace atop Mount Sumeru, and various miraculous transformations are manifested, so too is it in every world throughout the ten directions.
Commentary: Just as, atop Mount Sumeru in the four continents of this Saha World, the Dharma of the Ten Abodes is expounded in the palace of the god Indra, with all kinds of miraculous powers and transformations manifested, so too in all the worlds throughout the ten directions: just as in the Saha World, Shakyamuni Buddha expounds the Dharma of the Ten Abodes in Indra’s palace atop Mount Sumeru.
Moreover, by the Buddha’s spiritual power, from each of the ten directions, beyond worlds numbering as many as the dust motes in ten thousand Buddha-lands, there came here Bodhisattvas numbering as many as the dust motes in ten Buddha-lands. They filled the ten directions and said: “Well done! Well done! O son of the Buddha, you have well expounded this Dharma!”
Commentary: All the Bodhisattvas in the ten directions, aided by the Buddha’s great and majestic spiritual power, came from each of the ten directions, having passed beyond worlds as numerous as the dust motes in ten thousand Buddha-lands. Bodhisattvas as numerous as the dust motes in a hundred thousand Buddha-lands all arrived in the Saha world, at the summit of Mount Sumeru, in the palace of Indra’s Heaven, filling the ten directions. They spoke together at the same time: “Well done! Well done, Buddha-son! You have skillfully expounded the wondrous Dharma of the Ten Abodes.”
We all share the name Dharma Wisdom. The countries from which we came are all called Dharma Cloud. The Tathagatas in those lands are all named Wonderful Dharma. At the places of our Buddhas, the Ten Abodes are also expounded. The assemblies and their retinues, the wording and the meaning, are all likewise the same, with nothing increased or diminished.
Commentary: These Bodhisattvas say: “We all share the same Dharma name, and are all called Dharma Wisdom. The worlds we come from also share the same name, and are all called Dharma Cloud. In every Dharma Cloud world, the Buddha is called the Buddha of Wonderful Dharma. In the presence of the Buddha, we too expound the wondrous Dharma of the Ten Abodes. The assembly at the Dharma gathering and all its retinue are likewise the same. The wording and meaning of the Dharma of the Ten Abodes are also identical to those in the Saha World—not one word added, nor one word omitted. Therefore:” “The Buddhas of the three ages and ten directions
all share the same Dharma voice.”
They all speak this wondrous Dharma.
Disciples of the Buddha! Through the Buddha’s spiritual power, we have come to this assembly to bear witness for you: just as it is in this assembly, so it is in all the worlds throughout the ten directions.
Commentary: Countless Bodhisattvas, as numerous as the dust particles in ten Buddha-lands, came to the Avatamsaka Dharma Assembly and said to Bodhisattva Dharma Wisdom, “Disciples of the Buddha! We have all come to the Saha World and joined the Avatamsaka Dharma Assembly through the Buddha Shakyamuni’s great awesome spiritual power, to bear witness as you expound the Dharma of the Ten Abodes. In all the worlds throughout the ten directions, it is exactly the same as at this Dharma Assembly; there is no difference. The Dharma of the Ten Abodes is being expounded everywhere.” At that time, Bodhisattva Dharma Wisdom, relying on the Buddha’s power, surveyed the ten directions and the Dharma Realm, and spoke these verses, saying: At that time, the Bodhisattva Dharma Wisdom, relying on the Buddha’s power, surveyed the ten directions throughout the entire Dharma realm and spoke in verse, saying: Commentary: At that time, the Bodhisattva Dharma Wisdom, relying on the great awe-inspiring spiritual power of Buddha Shakyamuni, surveyed the causes and conditions of all sentient beings in the ten directions, and even the causes and conditions of all sentient beings throughout the Dharma Realm, then spoke one hundred verses to teach and transform the sentient beings of the Dharma Realm.
Seeing the wondrous body of Supreme Wisdom,
All auspicious marks and features are fully complete,
Such a venerable one is exceedingly hard to encounter,
The valiant Bodhisattva first arouses the aspiration
Commentary: Bodhisattva Dharma Wisdom said: “At present, I see the Buddha’s supremely wondrous wisdom, and I also see the Buddha’s subtle, inconceivable body. The Buddha’s body undergoes boundless transformations, appearing and disappearing in ways that are difficult to fathom. It also bears the thirty-two marks of a great person and the eighty beautiful features, making it exceedingly majestic and lovely. His blessings are complete, and his wisdom is complete; therefore, he is called the ‘Two-Footed Honored One’ (complete in both blessings and wisdom).
“Some sentient beings honor and make offerings to the Buddha because it is not easy to encounter the Buddha’s beautiful body. Some are born before a Buddha appears, and some are born after one has passed away. Even being born in the time of a Buddha does not mean one will readily meet him. For this reason, Bodhisattvas courageously arouse their initial resolve and diligently cultivate the unsurpassed path.”
Seeing those great supernatural powers, incomparable to any other;
Hearing the predictions, the reading of minds, and the instructions;
Seeing the boundless suffering of sentient beings in all realms
Through this, the Bodhisattva first aroused the aspiration.
Commentary: Having seen the Buddha’s great supernatural powers, unequaled by anyone, and heard the Buddha preach the Dharma of predictions, the Dharma of skillful means, and the true Dharma for teaching and transforming sentient beings, leading them to refrain from evil and practice all good, therefore:
“Do no evil;
Do all good.”
Sentient beings in the six realms all experience immeasurable suffering. Each realm of sentient beings has its own suffering. Bodhisattvas in the initial stage of abiding after first arousing the mind see this situation and, wishing to save sentient beings from suffering and bring them happiness, therefore give rise to the bodhi mind and cultivate the unsurpassed path.
Hearing the supremely excellent, honored Tathagatas
All virtues and merits are perfected
Like space, without distinction
The Bodhisattva thus first arouses the mind
Commentary: Again, one hears that all Tathagatas, the universally victorious ones, have perfected every virtue. How many, ultimately, are the Buddha’s merits? There is no way to express them. Hence the saying: “The thoughts in every dust mote can be counted;
The water in the great ocean can be drunk dry;
Space can be measured, and the wind can be bound;
But no one can fully describe the Buddha’s virtues.”
“The motes of dust can be counted;
The waters of the ocean can be drunk dry;
The void can be measured, the wind can be bound;
But the Buddha’s merit cannot be fully expressed.”
Therefore, it is said that all the Buddha’s merits and virtues are fully perfected. The Buddha’s merits and virtues are like space, without distinction. There is nothing that space cannot contain, nothing it does not encompass; it can accommodate all phenomena and things. Bodhisattvas, when they first enter the abiding of arousing the mind, admire the merits and virtues the Buddha cultivated and the merits and virtues the Buddha perfected. Because of these causes and conditions, they arouse bodhicitta and cultivate the unsurpassed path.
The cause and effect of the three times is called a place;
Our own nature is the non-place;
We wish to understand fully the true meaning;
The Bodhisattva thereby first arouses the aspiration;
Commentary: The causes and effects of past lives, future lives, and the present life are called the place where karmic retribution is received. Hence the saying:
“If you wish to know the causes of past lives,
Look at what you receive in this life.
If you wish to know the results of future lives,
Look at what you do in this life.” It means:
“If you want to know the causes from a past life,
look at what you experience in this life.
If you want to know the results of a future life,
look at what you do in this life.”
This clearly explains cause and effect across the three lifetimes. Whatever causes one planted in a previous life produce the corresponding results in this life. Plant good causes, and the results are good; plant evil causes, and the results are evil. Plant causes that are neither good nor evil, and the results are neither good nor evil. If you want to know what the results will be in a future life, just look at what you do in this life. If you keep doing good in this life, you will reap good results in the next. If you keep doing evil in this life, you will reap evil results in the next. Therefore, cause and effect are accurate down to the slightest detail. We create our own cause and effect; it is not created by the Buddhas or Bodhisattvas. This is unlike other religions, which hold that a god governs and controls people’s destinies. That is a mistaken idea—an even greater mistake. It is like traveling along a road: if you want to go east, you travel east; if you want to go west, you travel west. You go wherever your own thoughts lead you. Cause and effect are the same. Therefore, the cause and effect of the three lifetimes are called a place.
Our self-nature is empty and has nothing in it; that is, it is one with the Dharma realm. This is true emptiness, and it is also wondrous existence. True emptiness and wondrous existence are the self-nature, and the self-nature cannot be found in any fixed place. The Bodhisattva at the Initial Resolve Abode wishes to truly understand this true principle, and therefore gives rise to the mind of enlightenment and diligently cultivates the unsurpassed Buddha Way.
The worlds of the past, future, and present,
All good and evil karma, without exception,
Wishing to know it all completely, with nothing left unknown,
The Bodhisattva thereby first arouses the mind,
Commentary: The past life, the future life, and the present life—these are the three lives. The past mind, the future mind, and the present mind—these too are the three lives. The past thought, the future thought, and the present thought—these too are the three lives. The three lives have three long periods of time, and also three short periods of time. The karma created in the three lives is a mixture of good and evil. Sometimes there is a little evil within the good, or a little good within the evil. It is neither purely wholesome karma nor purely unwholesome karma, but mixed wholesome and unwholesome karma. The Bodhisattva wishes to understand every principle, to the point that there is nowhere he does not understand. For this reason, the Bodhisattva first establishes his resolve, gives rise to the aspiration for bodhi, and seeks the unsurpassed path.
All the meditations, liberations, and samādhis,
Defiled and pure, of countless kinds
Wishing to fully understand their entry, abiding, and emergence,
The Bodhisattva first arouses the aspiration through this.
Commentary: The four dhyānas, the eight liberations, the nine successive meditative attainments, and the defiled and pure states all have countless, boundless varieties. The Bodhisattva wishes to clearly understand entering, abiding in, and emerging from meditation, and all sorts of states. For this reason, when the Bodhisattva first establishes the resolve, they give rise to the bodhi mind and cultivate the unsurpassed path.
According to the sharp or dull faculties of all sentient beings,
With such varied powers of diligent effort,
Wishing to fully understand and discern,
The Bodhisattva thereby first arouses the aspiration.
Commentary: Some sentient beings are born intelligent; these have sharp faculties. Some sentient beings are born foolish; these have dull faculties. Thus, the faculties of sentient beings all differ. But whether their faculties are sharp or dull, they must all strive courageously and diligently in order to achieve success. There are various methods of diligent effort. Wishing to fully understand and clearly discern whether the faculties of sentient beings are sharp or dull, for this reason the Bodhisattva first arouses the mind of bodhi and seeks the unsurpassed path.
All sentient beings have manifold understandings
Their mental preferences and delights are each different
All such immeasurable desires are known.
The Bodhisattva first arouses the mind of enlightenment through this.
Commentary: All sentient beings have every kind of view and knowledge, and the joy in each sentient being’s mind is different. In order to know completely such immeasurable, boundless views and understandings, the Bodhisattva thereby abides at the stage of first arousing the mind, gives rise to bodhicitta, and cultivates the unsurpassed path.
Sentient beings in all realms differ in myriad ways;
All worlds are immeasurable;
Wishing to fully understand their essential nature,
For this reason, the Bodhisattva first arouses the aspiration;
Commentary: Sentient beings arise through the coming together of conditions. There are twelve kinds of sentient beings: womb-born, egg-born, moisture-born, transformation-born; those with perception, those without perception, those with form, those without form, those who are neither with perception nor with form, those who are neither without perception nor without form. Examined in detail, within each kind of sentient being there are again immeasurable, boundless sentient beings. The realms of sentient beings are all different. The sentient beings in all worlds are beyond number. Bodhisattvas wish to fully understand the realms of sentient beings and the essential nature of sentient beings. For this reason, Bodhisattvas abide at the initial stage of first arousing the mind, bring forth the mind of enlightenment, and cultivate the unsurpassed path.
All paths of the various conditioned practices,
Each and every one has a place to which it goes;
All wish to understand their true nature;
The Bodhisattva thereby first arouses the aspiration;
Commentary: All conditioned paths of practice, every kind of spiritual conduct, have a destination—that is, the place one will reach in the future. The Bodhisattva wishes to clearly understand their true nature, abide in the first stage, the Abode of Arousing the Bodhi Mind, bring forth the aspiration for bodhi, and seek the unsurpassed path.
All sentient beings in every world
Drift according to their karma without a moment’s respite;
Wishing to attain the heavenly eye and see all things clearly,
The Bodhisattva first arouses the aspiration in this way.
Commentary: All sentient beings in all the worlds throughout the ten directions, having given rise to delusion, create karma and receive its retribution; thus they drift according to the karma they have created. Sometimes they ascend to heaven, sometimes they dwell beneath the earth, circulating through the six realms of samsara without ever stopping. A Bodhisattva wishes to attain unobstructed heavenly-eye wisdom in order to see this realm clearly. For this reason, one abides at the stage of the initial resolve, arouses the bodhi mind, and seeks the unsurpassed Way.
Whatever has ever existed in past worlds,
Such is its nature, such are its characteristics,
Desiring to know fully their former lives,
The Bodhisattva first arouses the mind through this.
Commentary: In past lives, there had once been such an essence and such characteristics. Wishing to know clearly and understand the causes and conditions of past lives, the Bodhisattva therefore abides in the first stage, the Abode of Arousing the Mind, arouses the bodhi mind, and seeks the unsurpassed Way.
All the afflictions of all sentient beings
Their aspects, continual arising, and latent tendencies
Wishing to know them all thoroughly, to their ultimate end
The Bodhisattva thereby first arouses this aspiration.
Commentary: All sentient beings have karmic bonds of their own making and delusions, which continue without cessation. Their manifest arising and habitual tendencies are uninterrupted. The Bodhisattva wishes to understand clearly how the various fetters, delusions, manifest arisings, and habitual tendencies that continue to arise can ultimately be completely eradicated. For this reason, the Bodhisattva abides in the first stage, the Initial Resolve Abode, arouses the mind of bodhi, and seeks the unsurpassed path.
According to where all sentient beings are established
the various paths of discourse and language
as for their worldly truths, [the Bodhisattva] wishes to know them all
through this, the Bodhisattva first arouses the aspiration
Commentary: In accordance with the conventions established by all sentient beings, there are various kinds of discourse and various linguistic paths. Each kind of sentient being has its own path of discourse and language. Speaking of human beings, throughout the world there are many scripts and languages. Each country has one kind of script and several languages. The races of sentient beings differ, and so do their scripts. The Bodhisattvas of the Ten Abodes wish to know all worldly conventional truths. For this reason, they abide in the first abode, the Abode of First Resolve, and arouse the aspiration for bodhi to cultivate the unsurpassed path.
All dharmas are beyond words and speech
Their nature is empty, quiescent, and uncreated
Those who wish to fully comprehend this true meaning
Thereby first arouse the Bodhisattva mind.
Commentary: All dharmas, whatever can be spoken of, are not the true Dharma. The true Dharma is beyond the marks of speech, beyond the marks of written words, and beyond the marks of mental discernment. It sweeps away all dharmas and is apart from all marks; therefore it is said, “All dharmas are beyond words.” If it is the Dharma of ultimate truth, then it is entirely beyond words. Hence:
“The path of words has been cut off;
The place where the mind functions has been extinguished.”
This is the true aspect and noumenal principle of dharmas. The self-nature of all dharmas is empty and has no real substance; therefore, “Its nature is empty, quiescent, and uncreated,” with neither an agent nor an object of action. The Bodhisattva wishes to thoroughly understand and penetrate this true meaning, and therefore abides in the Initial Resolve Abiding, arouses the mind of enlightenment, and seeks the unsurpassed path.
Desiring to shake all the lands of the ten directions,
To overturn all the great oceans,
To possess the great supernatural powers of all Buddhas
The Bodhisattva first arouses the mind for this.
Commentary: The Bodhisattvas all wish for the lands of the ten directions to undergo the six kinds of shaking, which can overturn all the oceans. Why do they have such power? It is because they possess the great supernatural powers of all the Buddhas. Through this, the Bodhisattvas abide in the stage of initial resolve, arouse the aspiration for enlightenment, and seek the unsurpassed path.
Desiring a single pore to radiate light,
To illumine all the immeasurable realms in the ten directions;
In each ray, awakening all,
The Bodhisattvas thereby first arouse the mind.
Commentary: The Bodhisattva wishes to emit great radiant light from a single pore, shining throughout all the immeasurable Buddha-realms in the ten directions. Light can be emitted from every pore. Within each beam of light, all sentient beings are awakened, causing them all to arouse the aspiration for enlightenment. Through the causes and conditions of this realm, the Bodhisattva abides in the first stage, the Abode of Initial Resolve, arouses the aspiration for bodhi, and seeks the unsurpassed path.
Wishing to place inconceivable Buddha-lands
All in the palm of his hand, without moving,
Knowing clearly that all things are like illusions and transformations,
The Bodhisattva first arouses the aspiration through this.
Commentary: The Bodhisattva wishes to take inconceivable Buddha-lands and place them entirely in the palm of the hand without disturbing them. The Buddha-lands in the ten directions are not small, nor is the Bodhisattva’s palm large; this is an inconceivable state. How is this possible? The understanding of ordinary people cannot make it clear. Once one has attained the five eyes and six spiritual powers, one can lift them lightly and easily, and the principle will become clear. The Bodhisattva understands that all dharmas are like illusions and transformations, and have no true nature. For this reason, the Bodhisattva abides in the initial stage of the Abode of Arousing the Mind, arouses bodhicitta, and seeks the unsurpassed Way.
Desiring to place the sentient beings of immeasurable worlds
On the tip of a hair without pressing them,
Knowing all are without person and without self,
The Bodhisattva first arouses the mind in this way.
Commentary: The Bodhisattva wishes to place immeasurable, boundless sentient beings from the Buddha-lands entirely on the tip of a single hair, without pressing them down—that is, without crowding them. How is this possible? Because Bodhisattvas know that the realm is without person and without self. Through this, Bodhisattvas abide at the stage of first arousing the mind, arouse the mind of bodhi, and seek the unsurpassed Way.
Wishing to touch the seawater with a single hair,
To make all the great oceans dry up,
And to distinguish every drop and know its number
A Bodhisattva first arouses the aspiration in this way.
Commentary: The Bodhisattva wishes to use a single hair to dip into the ocean, causing all the oceans to dry up completely. (The Bodhisattva has this wondrous spiritual power; one cannot but believe it.) The Bodhisattva also knows how many times the hair must dip into the ocean to make it dry up—that is, knows precisely how many drops there are. Through this wondrous spiritual power, the Bodhisattva abides at the stage of first abiding after arousing the initial aspiration, generates the aspiration for bodhi, and seeks the unsurpassed path.
Inconceivable are the lands throughout the worlds;
Grind them all to dust, leaving none behind.
If one wished to distinguish them and know their number,
A Bodhisattva first brings forth the mind in this way.
Commentary: All the worlds in the ten directions are beyond number and inconceivable. If all inconceivable lands were ground into dust, with none left out, the Bodhisattvas would wish to distinguish and know how many dust particles there were. For this reason, the Bodhisattva abides in the initial stage, the Abode of First Resolve, arouses the bodhi aspiration, and seeks the unsurpassed path.
Past and future, immeasurable kalpas
All worlds’ marks of formation and destruction
Wishing to understand them fully, to their utmost bounds
The Bodhisattva thereby first aroused the aspiration.
Commentary: Throughout the immeasurable kalpas of the past, the immeasurable kalpas of the future, and the immeasurable kalpas of the present, how do all worlds come into being? How do they abide? How are they destroyed? How do they become empty? The Bodhisattva wishes to understand these four phases completely and penetrate their realms to the utmost. For this reason, the Bodhisattva dwells at the initial stage of arousing the mind, raises the mind of bodhi, and seeks the unsurpassed path.
All Tathāgatas of the three times,
All Pratyekabuddhas and Śrāvakas,
Wishing to know that Dharma completely, without remainder,
A Bodhisattva first arouses the mind through this.
Commentary: All the Buddhas of the three times, all the Pratyekabuddhas, all the Śrāvakas, and the Bodhisattvas wish to know: How does one practice and become a Buddha? How does one practice and become a Pratyekabuddha? How does one practice and become a Śrāvaka? For this reason, a Bodhisattva dwelling at the first stage, the Abode of Arousing the Aspiration, gives rise to the aspiration for bodhi and seeks the unsurpassed path.
Countless, boundless worlds
wishing to weigh and lift them all with a single hair;
knowing fully their forms and characteristics
by this, the Bodhisattva first arouses the mind.
Commentary: There are immeasurable, boundless worlds. The Bodhisattva wishes to lift them with a single hair. The Bodhisattva knows those worlds completely and clearly, whether in essence or in form. Through this wondrous functioning of spiritual powers, the Bodhisattva of the Ten Abodes arouses the aspiration for bodhi and abides in the Initial Aspiration Abode, the first of the Ten Abodes.
Countless, innumerable Cakravāḍa mountains
Wishing to make them all enter a hair pore
Knowing their sizes, great and small
The Bodhisattva thus makes the initial resolve
Commentary: There are immeasurable and innumerable Cakravāḍa Mountains that the Bodhisattva wishes to place within a single pore. Whether those Cakravāḍa Mountains are large or small, they can all be known within a single pore. The Bodhisattva wishes to cultivate this wondrous functioning of spiritual powers; therefore, abiding in the first stage—the Abode of First Arousing the Mind—he proceeds onward, seeking superior samādhi and cultivating the unsurpassed Way.
Wishing to use one tranquil wondrous sound,
Universally responding throughout the ten directions, expounding according to each kind,
Thus causing all to understand clearly and purely,
The Bodhisattva thereby first arouses the aspiration.
Commentary: The Bodhisattva wishes to use a wondrous sound that reaches all sentient beings throughout the ten directions, expounding inconceivable wondrous Dharma according to each kind. Therefore:
“The Buddha expounds the Dharma with a single voice;
Sentient beings of every kind understand it clearly.” In the same way, enabling all sentient beings to understand that pure Dharma sound. Because the Bodhisattva also wishes to attain this wondrous functioning of spiritual powers, he therefore arouses the aspiration for enlightenment and dwells in the Abode of First Arousing the Mind
The Dharma of the languages of all sentient beings
Expounded in a single word, nothing is left unspoken
Desiring to know fully their nature
The Bodhisattva first arouses the mind through this
Commentary: All the linguistic expressions of all sentient beings—the languages of humans and the languages of animals. A Bodhisattva has spiritual powers and, with a single utterance, can speak fully in every language. Wishing to thoroughly understand and know the intrinsic nature of language, the Bodhisattva of the Ten Abodes gives rise to the mind of enlightenment and dwells in the first abode, the Abode of Arousing the Mind.
No sound of worldly speech is not uttered,
All are led to understand and realize quiescent nirvana,
If one wishes to obtain such a wondrous tongue faculty,
The Bodhisattva first aroused the aspiration through this
Commentary: Bodhisattvas can speak every language and sound in the world, enabling all kinds of sentient beings to understand and realize the Dharma of true permanence and quiescence. Bodhisattvas wish to attain this wondrous faculty of the tongue, which can expound all wondrous Dharma. For this reason, Bodhisattvas of the Ten Abodes arouse the mind of bodhi and abide in the first stage, the Abode of the Initial Resolve.
Desiring to cause all the worlds of the ten directions
To have the signs of formation and destruction all be seen
And to know that they all arise from discrimination
The Bodhisattva, by this, first arouses the aspiration
Commentary: The Bodhisattva wishes to enable all worlds throughout the ten directions—with their four phases of formation, abiding, destruction, and emptiness—to be seen, and also to know that these phases are all brought about by the discriminating thoughts of sentient beings. Therefore, the Bodhisattvas of the Ten Abodes arouse the mind of bodhi and abide in the Abode of Initial Resolve.
All the worlds in the ten directions
Countless Tathagatas fill them all
Wishing to fully understand the Dharma of those Buddhas
The Bodhisattva thereby first arouses the aspiration.
Commentary: In all the worlds throughout the ten directions, in every world, Buddhas are present teaching and transforming sentient beings. Hence it is said, “The immeasurable Tathagatas are all seen everywhere.” Bodhisattvas wish to know all the Dharma taught by the Buddhas. Therefore, the Bodhisattvas of the Ten Abodes arouse the mind of bodhi and abide in the first stage, the Abode of Initial Aspiration.
All manner of transformations, immeasurable bodies;
All worlds, as numerous as motes of dust,
Wishing to fully understand that they arise from the mind,
The Bodhisattva first brings forth the mind through this.
Commentary: A Bodhisattva wishes to attain all kinds of transformations and boundless emanation bodies, hoping to manifest as many as all the dust particles in every world. Yet this wondrous realm of spiritual powers and their workings does not depart from a single thought; everything arises from the mind. The Bodhisattvas of the Ten Abodes, wishing to understand the principle that all things arise from the mind, therefore give rise to the bodhi mind and abide in the first stage, the Abode of Initial Awakening.
The worlds of past, future, and present,
Countless, innumerable Tathāgatas,
Wishing to know all fully in a single thought,
The Bodhisattva first arouses the aspiration through this.
Commentary: In the past, the future, and the present, there are immeasurable, countless Buddhas. Bodhisattvas who wish, in a single thought, to understand fully and know clearly the number of all the Buddhas arouse the mind of bodhi for this reason and abide in the first stage, the Abode of Initial Resolve.
Wishing to fully expound a single phrase of Dharma
For immeasurable kalpas without end,
While making the wording and meanings all distinct
The Bodhisattva first arouses the aspiration through this.
Commentary: A Bodhisattva who wishes to expound one phrase of the Buddha’s Dharma fully and perfectly could speak for the entirety of immeasurable, boundless kalpas and still not finish expounding that one phrase of Dharma. The words and meanings are all different. Sometimes the wording follows the meaning; sometimes the meaning follows the wording. Wishing to fulfill this aspiration, the Bodhisattvas of the Ten Abodes therefore arouse the bodhi mind and abide in the first stage, the Abode of First Arousing the Mind.
All sentient beings in the ten directions,
With their signs of flowing, arising, and ceasing,
Wish to understand them all clearly in a single thought;
By this, the Bodhisattva first arouses the mind.
Commentary: All sentient beings throughout the worlds in the ten directions are born and then die, die and then are born. They undergo birth and death in the cycle of samsara, ending and beginning again, turning ceaselessly in the flow of arising and ceasing. A Bodhisattva wishes to understand clearly and fully, in a single thought, the arising and ceasing of all sentient beings. How can sentient beings be made to stop revolving in the cycle of birth and death and enter the stream of the sages’ Dharma-nature? The Bodhisattvas of the Ten Abodes wish to attain this eye of wisdom, and therefore arouse the aspiration for bodhi and abide at the first stage, the Abode of Initial Aspiration.
Wishing to employ the karma of body, speech, and mind,
To reach throughout the ten directions without obstruction,
Clearly knowing that the three times are all empty and quiescent,
A Bodhisattva first arouses the aspiration through this.
Commentary: A Bodhisattva wishes, through the three karmas of body, speech, and mind, within a single thought-moment, to go everywhere throughout the ten directions, draw near all the Buddhas, and make offerings to them; to teach and transform sentient beings, and universally ferry them across. These three karmas reach throughout the ten directions without obstruction. Thus, whatever the vow, so it is. A Bodhisattva wishes to clearly understand that the three times are all empty and quiescent. Therefore:
“The mind of the past cannot be grasped.
The mind of the present cannot be grasped.
The mind of the future cannot be grasped.” Through this cause and condition, the Bodhisattva of the Ten Abidings gives rise to bodhicitta and abides in the fruition stage of the Initial Resolve Abiding.
Having thus aroused the aspiration, the Bodhisattva
Should go to the lands of the ten directions
Respectfully make offerings to all the Tathāgatas
By this, ensure that they do not regress
Commentary: Having aroused these great bodhi aspirations, Bodhisattvas of the Ten Abodes should go to the Buddha lands in the ten directions to reverently make offerings to the Buddhas. To be courageous and vigorous in their practice, Bodhisattvas arouse the great bodhi mind and never regress.
Bodhisattvas courageously seek the Buddha’s path
Abiding in birth and death, they never grow weary or disheartened
They praise them, leading them to follow the practice
Thus they ensure that they never turn back.
Commentary: Bodhisattvas seek the Buddha Way above and save sentient beings below. With every thought, they bring forth the bodhi mind and do not give rise to any other deluded thoughts. Although Bodhisattvas dwell in birth and death, they do not grow weary of it. Why? Because Bodhisattvas have compassionate minds and regard this as their responsibility. Thus, they willingly dwell in birth and death to teach and transform sentient beings, helping them leave suffering and attain joy. Those of the Two Vehicles, however, do not have this way of thinking. They regard the Three Realms as a prison and see birth and death as an enemy, so they hurry to escape birth and death. Bodhisattvas regard dwelling in birth and death as nirvana; they have no dualistic way of thinking. Thus, they do not grow weary of birth and death. For the sake of sentient beings, they praise diligent cultivation of precepts, concentration, and wisdom, and the eradication of greed, anger, and delusion. This is practicing in accordance with the Way. Because Bodhisattvas diligently cultivate the Way in this manner, they grow ever more vigorous and advance, rather than retreat.
In the countless realms of the worlds in the ten directions,
All within them serve as honored lords.
They speak thus for the Bodhisattvas,
Thereby causing them to become irreversible.
Commentary: The lands in the worlds of the ten directions are immeasurable and boundless. In each land, there is a Buddha who teaches and transforms sentient beings. For the Bodhisattvas of the Ten Abidings, the Buddhas expound the Dharma-gate of the Ten Abidings, causing them to arouse the mind of great bodhi and never regress from this stage.
Most excellent, supreme, and foremost,
The profoundly deep, wondrous, pure Dharma;
Urge the Bodhisattvas to teach it to others,
And thus instruct them to be free from afflictions.
Commentary: The Dharma is the most excellent, the highest, the foremost. The verse for opening the sutra says:
“The wondrous, profound, unsurpassed Dharma
Is difficult to encounter in hundreds of thousands of eons.
Now I have seen, heard, received, and upheld it;
May I understand the Tathagata’s true meaning.”
This Dharma is profound, wondrous, subtle, and pure. It must be spoken in order to be wondrous. If it is not spoken, then even if it is wondrous, it is not wondrous. Therefore, the Buddha hopes that all Bodhisattvas will expound this profound, wondrous, subtle, and pure Dharma for everyone to hear, enabling them to understand this wondrous Dharma. For Bodhisattvas assist the Buddha in teaching and transforming sentient beings. Thus, they turn the boat of compassion around and return to the Saha World to teach and transform sentient beings, helping them leave behind afflictions and attain freedom.
There is nothing equal to it in all the worlds,
A place that cannot be shaken, crushed, or subdued.
Those Bodhisattvas are constantly praised;
Thus are the non-retrogressing ones instructed.
Commentary: This adamantine, steadfast mind has no equal in all the worlds. It cannot be shaken or subdued, for the Bodhisattvas of the Ten Abodes constantly praise the courageous and diligent bodhi mind. In the same way, the Buddhadharma enables Bodhisattvas and sentient beings not to regress from the bodhi mind.
The Buddha, Lord of Great Power in the world,
Endowed with all virtues,
Causing all Bodhisattvas to abide therein,
Through this teaching, become a superior man
Commentary: The Buddha is the lord of great heroism and great strength, having fully perfected all merits and virtues. He causes all Bodhisattvas to arouse the aspiration for bodhi and abide in great strength and in merit and virtue. Through these causes and conditions, he teaches and transforms Bodhisattvas and sentient beings, enabling them to become supremely excellent beings—that is, great beings.
At the immeasurable, boundless abodes of all Buddhas
All attain to go there and draw near
They are always received and embraced by all Buddhas
And thus instructed to be nonretrogressing.
Commentary: In the presence of immeasurable and boundless Buddhas, all the Bodhisattvas go to the Buddhas’ places of enlightenment to draw near to them and always be received and upheld by the Buddhas. In this way, the Buddha’s teachings enable all Bodhisattvas not to turn back from the aspiration for enlightenment, but to strive courageously and diligently in seeking the unsurpassed path.
All the tranquil samādhis they possess
They expound fully and eloquently, leaving none out
For those Bodhisattvas, they speak thus
Thereby making them irreversible
Commentary: All the samadhis of complete stillness continually expound this wondrous Dharma, leaving nothing out. The Buddha always expounds this wondrous Dharma for the Bodhisattvas of the Ten Abodes, causing the Bodhisattvas not to regress from the mind of bodhi, and also causing sentient beings not to regress from the mind of bodhi.
Destroy the wheel of birth and death in all realms,
Turn the wheel of the pure, wondrous Dharma,
Be unattached to anything in all the worlds
Thus he speaks for the Bodhisattvas
Commentary: Shatter the cycle of birth and death throughout the realms. The realms are the twenty-five realms of the Three Realms, where there is birth and death. Wishing to turn the pure wheel of the wondrous Dharma, it is said, “The Dharma wheel turns constantly.” This causes all sentient beings in the world to no longer cling to anything, and also expounds the great Dharma of nonattachment for all Bodhisattvas, causing the Bodhisattvas of the Ten Abodes to turn the unsurpassed, inconceivable wheel of the wondrous Dharma.
All sentient beings fall into evil destinies,
Bound and oppressed by immeasurable, grave suffering,
Become a refuge for their rescue and protection;
Thus it is spoken for the Bodhisattvas.
Commentary: Bodhisattva Dharma Wisdom said: Why do all sentient beings fall into the three evil paths? Because greed, anger, and ignorance are so strong, they create karmic offenses. Having created karmic offenses, they naturally must fall into the three evil paths and endure immeasurable, boundless suffering. In the great hells, they must undergo extreme torments: on mountains of knives and beneath cauldrons of boiling oil; when thirsty, they drink hot iron water, and when hungry, they eat hot iron balls. There are countless severe sufferings that cannot all be described, including being bound, oppressed, tormented, and harmed. Bodhisattvas rescue sentient beings who suffer and are also a refuge for them. Bodhisattvas teach the Dharma to all in order to save and protect sentient beings.
This is the Bodhisattva’s abiding in the arousal of the mind,
Single-mindedly aspiring to seek the unsurpassed path.
Just as I have taught and instructed in the Dharma,
So too are all the Buddhas.
Commentary: This is the first abode among the Ten Abodes: the Bodhisattva’s Abode of Arousing the Mind. Because they single-mindedly aspire to the unsurpassed Way, they abide in the initial abode of arousing the mind. Just as I, the Bodhisattva Dharma Wisdom, have just expounded the Dharma of the Ten Abodes—the Dharma that teaches Bodhisattvas and sentient beings—all Buddhas do likewise.
The Bodhisattva at the second Ground-Abiding Stage,
Should bring forth a mind such as this:
All sentient beings throughout the ten directions
May they all follow the Thus Come One’s teaching.
Commentary: The second is the Abode of Regulating the Ground. When a Bodhisattva dwells in this abode, they should give rise to the following thought, aspiring that all sentient beings in the worlds of the ten directions will accord with the principles by which the Tathāgata teaches and guides them, and practice in accordance with the Dharma.
The mind of benefiting, great compassion, and bliss;
The mind that abides, feels compassion, and embraces;
The mind that protects sentient beings as itself;
The teacher’s mind, together with the Guide’s mind
Commentary: A Bodhisattva in the Abiding of Ground-Taming should develop ten kinds of mind toward sentient beings: the mind of benefiting them, the mind of great compassion, the mind of bringing them happiness, the mind of helping them abide in peace, the mind of sympathy, the mind of embracing them, the mind of protecting them, the mind of regarding them as oneself, the mind of a teacher, and the mind of a spiritual guide. In short, wherever the Bodhisattva may be, they develop various kinds of compassionate mind for the sake of sentient beings.
Having established such a supreme and wondrous mind,
Then cause [them] to recite and study, seeking extensive learning;
Always delight in stillness and right contemplation;
Draw near to all virtuous spiritual friends.
Commentary: Bodhisattvas of the Second Abode themselves abide in the supreme, wondrous, inconceivable state of mind described above, seeking the unsurpassed Way. Next, they should lead all Bodhisattvas and all sentient beings to recite sutras and learn the Dharma, seeking broad learning and extensive understanding. This means reciting and copying sutras, upholding the scriptures, and hearing much of the Buddha’s Dharma. They should always remain tranquil and aspire to cultivate meditation. This is the Dharma-gate of contemplative cultivation. They should also draw near to all good spiritual friends and distance themselves from evil spiritual friends. Why? Because good spiritual friends can teach you how to practice and how to eliminate your habitual tendencies and faults. Evil spiritual friends teach you not to practice and increase your habitual tendencies and faults. Therefore, you should draw near to good spiritual friends and distance yourself from evil ones.
Speech is gentle and pleasing, free from coarseness and harshness;
Words are spoken at the right time, without fear;
Fully understand the meaning and practice in accordance with the Dharma;
Far removed from ignorance and delusion, the mind remains unmoved
Commentary: Whenever you speak, your words should be gentle and your expression pleasant. You must not speak harshly, much less speak without propriety. When it is necessary to speak, speak without fear. When you should not speak, do not utter foolish words; be careful with what you say. The ancients said:
“ illness enters through the mouth,
Calamity comes out through the mouth.”
This is experiential philosophy. One must thoroughly understand all the principles, follow the method of spiritual practice, and leave ignorance and delusion behind. When the mind has the power of concentration, it does not waver or get shaken by external circumstances. Hence the saying:
“Though Mount Tai collapse before one’s eyes, one is not alarmed;
Though a beautiful woman stand before one’s eyes, one is not moved.”
This is the beginning of learning the bodhi practice.
Those capable of practicing this conduct are true disciples of the Buddha.
I now explain the conduct they should practice.
Thus, Buddhist disciples should diligently learn.
Commentary: This is the practice of a Bodhisattva who has newly aroused the aspiration and cultivates the bodhi conduct. Whoever can cultivate this practice-gate is a true disciple of the Buddha. I, Bodhisattva Dharma Wisdom, now speak for Bodhisattvas who have newly aroused the aspiration, explaining the bodhi conduct they should cultivate. All disciples of the Buddha should diligently exert themselves in this Dharma; do not be slack.
The Third Bodhisattva Practice Abode
One should rely on the Buddha’s teaching and diligently contemplate
All dharmas are impermanent, suffering, and empty
There is no self, no person, and no action.
Commentary: The third is the Bodhisattva’s Abiding in Practice. While dwelling in this stage, the Bodhisattva diligently observes in accordance with the Dharma taught by the Buddha and practices according to the teachings. One must understand that all phenomena are impermanent, suffering, empty, and without a self. Not only is there no self and no person; there is also no action. When all attachments are shattered, there is no longer attachment to self or to phenomena. Attachment to self is the affliction-obstruction; attachment to phenomena is the knowledge-obstruction.
All dharmas are not worthy of delight;
They have no names and no locations;
There are no distinctions, nothing true;
One who contemplates thus is called a Bodhisattva.
Commentary: All dharmas are not to be delighted in; they have no names, no place, no distinctions (the discriminating consciousness-mind makes distinctions, while the wisdom-mind makes none), and no reality. They are all illusory. One who can contemplate them in this way is called a Bodhisattva.
Next, instruct them to contemplate the realm of sentient beings,
And also encourage them to contemplate the Dharma realm.
The worlds’ myriad distinctions, without exception
In all of these, they should be encouraged to contemplate.
Commentary: Again, cause the Bodhisattva to contemplate all realms of sentient beings and exhort them to contemplate the Dharma realm. All worlds, however they differ, must be clearly and thoroughly understood. All realms of sentient beings, the Dharma realm, and worlds should all be contemplated.
The worlds of the ten directions and space,
All earth, water, fire, and wind,
The desire, form, and formless realms
All are urged to contemplate them until they cease.
Commentary: One should exhort Bodhisattvas and sentient beings to carefully contemplate the worlds of the ten directions and the realm of space, all the four great elements—earth, water, fire, and wind—and even the Desire Realm, the Form Realm, and the Formless Realm. One should know that all these dharmas have distinct characteristics.
Contemplate the various distinctions among those realms;
And that their essential nature is wholly ultimate;
Having received such teaching, diligently practice.
This is what is called a true child of the Buddha.
Commentary: Observe all the realms of sentient beings, the Dharma realm, the worlds, the desire realm, the form realm, the formless realm, and the realms of the four great elements—earth, water, fire, and wind—as all having different characteristics. To thoroughly understand the essential nature of each realm, receive such instruction and encouragement to cultivate the path, contemplate the causes and conditions of all dharmas, and penetrate all dharmas is what is called being a true disciple of the Buddha.
The Fourth Bodhisattva Abode of Noble Birth
Arises from the teachings of all the sages
Clearly understands that all realms of existence have nothing that truly exists
Transcends that Dharma and gives rise to the Dharma-realm.
Commentary: The fourth stage is the Bodhisattva Abode of Birth into the Noble Family. A Bodhisattva in this abode is born from all sacred teachings and can fully understand that all realms are empty and have no true inherent nature. Transcending all conditioned phenomena, the Bodhisattva takes the Dharma Realm as its essence.
Faith in the Buddha is steadfast and indestructible
Contemplate the Dharma’s stillness; the mind abides in peace
All sentient beings are thoroughly understood
The nature of things is illusory, with no true reality.
Commentary: Faith in the Buddha must be more steadfast than a vajra, indestructible. Contemplating all dharmas, one sees that they all bear the mark of quiescence; the mind is without fear, and one abides in the Dharma. In accordance with the realm of sentient beings, one fully understands that their essential nature is entirely illusory and not real.
The world, its lands, karma, and retribution
Birth and death, Nirvana—all are thus
Buddha’s children contemplate the Dharma thus
Born from the Buddha’s body, they are called Buddha’s children.
Commentary: The world consists of three realms: the world of right awakening, the world of sentient beings, and the receptacle world. The place where Buddhas, Bodhisattvas, and sages dwell is called the world of right awakening; the place where all sentient beings dwell is called the world of sentient beings. All rivers, mountains, lands, houses, and rooms are called the receptacle world. The worlds and lands of sentient beings arise from a single thought of ignorance. Delusion leads one to create karma, and having created karma, one must undergo its retribution. Creating wholesome karma brings wholesome retribution; creating unwholesome karma brings unwholesome retribution. Birth and death and Nirvana are alike. With afflictions, there is birth and death; transform afflictions into bodhi, and that is Nirvana. Disciples of the Buddha must contemplate all dharmas in this way. If they have no attachments to anything, they are as if born from the Buddha’s own body, and are called disciples of the Buddha.
In the worlds of the past, future, and present,
All the Buddha-dharmas therein,
Know clearly their accumulation and perfection;
Cultivate and learn in this way to bring them to ultimate consummation.
Commentary: The past, future, and present lives—in all three periods, the Buddha-Dharma taught by the Buddhas can be thoroughly understood and known. This comes from accumulating a little at a time until it becomes much: from knowing nothing to knowing a little, from knowing a little to knowing much, and from knowing much to attaining completeness. Practicing and studying the six pāramitās and myriad practices in this way enables one to reach the ultimate fruition.
All Tathāgatas of past, present, and future
Can be observed as entirely equal;
Their manifold distinctions cannot be found.
One who contemplates thus comprehends the three times.
Commentary: All the Buddhas of the ten directions and the three times can observe all sentient beings in accordance with their causes and conditions, and see that they are all equal. All kinds of distinctions are ultimately unobtainable. By contemplating in this way without attachment, one will understand the principle that the three times are unobstructed.
Those whom I praise and extol
These are the various merits of the four pillars.
If one diligently practices in accordance with the Dharma,
One will quickly attain unsurpassed Buddha-Bodhi.
Commentary: Just as I, Bodhisattva Dharma Wisdom, praise and extol all Bodhisattvas, so too are these all the merits and virtues of a Bodhisattva of the Fourth Abode (the fourth abiding). If one diligently practices in accordance with the Dharma, one will soon attain the Buddha’s fruit of bodhi.
From here, the fifth stage of the Bodhisattvas
Is called the Abode of Complete Skillful Means.
They enter deeply into immeasurable skillful means
And bring forth the ultimate deeds of merit.
Commentary: The fifth abode is the Bodhisattva Abode of Perfected Skillful Means. A Bodhisattva abiding in this abode penetrates deeply into the limitless, boundless Dharma gates of skillful means. Through successful cultivation, all kinds of ultimate merits and virtues arise, and the karmic results are brought to full perfection.
All the merit and virtue cultivated by the Bodhisattva
Are for rescuing and protecting all sentient beings,
Wholeheartedly benefiting them and bringing them peace and happiness,
Ever compassionately leading them to liberation.
Commentary: Because Bodhisattvas cultivate all merits and virtues, they possess great spiritual powers and can rescue and protect all sentient beings. They devote themselves to benefiting sentient beings and helping them attain peace and happiness. With compassion, they look upon sentient beings and help them abandon delusion and return to awakening, turn from what is wrong and follow what is right, arouse the aspiration for bodhi, and practice the path to bodhi—crossing from this shore of birth and death, over the stream of afflictions, to the other shore of Nirvana.
For all worlds, remove their calamities
Lead all beings out, making them joyful
Tame each and every one, leaving none behind
Cause all to be endowed with virtue and turn toward Nirvana.
Commentary: Bodhisattvas take compassion as their fundamental aspiration. For the sake of all worlds, they eliminate every calamity and guide all sentient beings out of every affliction, bringing joy to them all. They tame every stubborn sentient being; not a single one is left untamed, and all are completely delivered. They enable all sentient beings to be endowed with merit and virtue and to proceed toward the path to Nirvana.
All sentient beings are without bounds
Immeasurable, innumerable, inconceivable
And those beyond measure, and so forth
Hear and receive the Tathagata’s Dharma thus
Commentary: All sentient beings are boundless, limitless, and innumerable; they are so numerous as to be inconceivable, and cannot be weighed or measured with a ruler. All these sentient beings hear and receive the Dharma of fully abiding in skillful means, as taught by the Buddha.
This is the fifth abiding, a true Buddha disciple,
Accomplishing skillful means to deliver sentient beings,
All merits and virtues, the revered one of great wisdom,
Using the Dharma thus to give instruction.
Commentary: The true disciple of the Buddha at the fifth abiding stage accomplishes the Dharma of complete skillful means in order to deliver all sentient beings from the sea of suffering. The World-Honored One accumulated all the merits of great wisdom and used this Dharma to instruct all sentient beings, causing them to give rise to the bodhi mind and seek the unsurpassed path.
The Sixth Abiding in Perfect True Mind
In the nature of phenomena, there is no delusion;
Right mindfulness contemplates the nature, free from discrimination;
No god or human can disturb it.
Commentary: The sixth abode is the Bodhisattva’s Abode of Perfected Right Mind. The Bodhisattva abiding in right mind thoroughly understands the Buddha’s teachings and has a very clear understanding, without the slightest confusion. The Bodhisattva contemplates this Dharma with wisdom and right mindfulness, free from the discriminating mind. Therefore, neither gods nor humans can fathom this realm, nor can they disturb this right-mindedness.
Hearing praise or slander of the Buddha and the Dharma
Bodhisattvas and the practices they undertake
Sentient beings, finite or infinite
Defiled or undefiled, difficult or easy to liberate
Commentary: The power of concentration of a Bodhisattva abiding in Right Mind is fully perfected. Therefore, whether hearing the Buddha praised or slandered, the Dharma praised or slandered, or Bodhisattvas praised or slandered, the Bodhisattva’s mind does not waver. The winds of words cannot blow it off balance. Whatever practices the Bodhisattva cultivates, whether they are praised or slandered, the Bodhisattva’s mind remains unmoved.
Whether sentient beings are finite or infinite, defiled or undefiled, difficult to liberate or easy to liberate, when a Bodhisattva abiding in Right Mind hears someone speak of these matters, the Bodhisattva’s mind remains unmoved. Why? Because the power of concentration of a Bodhisattva abiding in Right Mind is extremely firm and cannot be disturbed by external circumstances.
The Dharma realm, great or small, in formation and destruction;
Whether existent or nonexistent, the mind remains unmoved;
The past, the future, and the present;
Examine and reflect, ever resolute.
Commentary: Some people say that the Dharma realm is large or small, that it comes into being or falls apart, that it exists or does not exist. All these statements are false and have no true existence; therefore, the mind remains unmoved. Regardless of whether it is past, future, or present, examine and contemplate it, remaining resolute at all times.
All dharmas are entirely without characteristics;
Without substance, without nature, empty and unreal;
Like an illusion, like a dream, free from discrimination;
Always delight in hearing such meaning;
Commentary: All dharmas have no form, no substance, no nature, and no real existence; they are characterized by quiescence. They are like illusions, unreal, like the illusory realm encountered in a dream. The true nature of dharmas is free from discrimination. A Bodhisattva abiding in a mind of right resolve always wishes to hear this inconceivable teaching.
The seventh non-retrogressing Bodhisattva
Regarding the Buddha and Dharma, and Bodhisattva practice
Whether there is or is not, whether one emerges or does not emerge
Though hearing this teaching, does not regress
Commentary: The seventh abode is the Bodhisattva Abode of Nonretrogression. With regard to the Three Jewels—the Buddha, Dharma, and Sangha—whether people praise or slander them, the Bodhisattva’s mind is not moved. Whether people say that the Three Jewels exist or do not exist, the Bodhisattva’s mind is likewise not moved. Whether people say that through cultivation one can escape the Three Realms or cannot escape the Three Realms, the Bodhisattva’s mind is likewise not moved. Though the Bodhisattva hears these teachings, the mind is not shaken, and the Bodhisattva does not turn back from the mind of enlightenment.
Past, future, and present worlds
All Buddhas, existent or nonexistent
Buddha-wisdom, finite or infinite
The three times: one mark, myriad marks
Commentary: Some say that Buddhas exist in the three times, while others say there are no Buddhas; some say the Buddha’s wisdom is finite, while others say it is inexhaustible; some say the three times have one characteristic, while others say they have many. When these doctrines are expounded, bodhisattvas abiding in non-retrogression are not moved in mind.
The one is precisely the many; the many is precisely the one.
The text follows the meaning, and the meaning follows the text.
Thus all things come to be through successive transformations.
This should be taught to those who do not regress.
Commentary: One is many, and many is one. Those who are attached believe that one is one and many is many. If you tell them that one is many, they will not believe you; tell them that many is one, and they will believe you even less. Why? Because of attachment. Those who are not attached understand that one is one through many, and many is many through one. Originally, there is no distinction, so “one is many, and many is one.”
Words carry meaning: words reveal meaning, and meaning also arises from words. The Prajñā of written words is the words themselves; Contemplative Prajñā is the meaning. True-Mark Prajñā is the principle behind words and meaning, just as many is one and one is many. Here, words follow meaning, and meaning follows words. These principles continue without end, completing one another and unfolding into ever greater completion. Bodhisattvas who abide in non-retrogression clearly understand the principles of the unobstructed interpenetration of principle and phenomena, and of phenomena with phenomena, and so they explain them for the sake of sentient beings.
If dharmas have marks and are without marks,
If dharmas have nature and are without nature,
The many different distinctions are mutually related,
This person, having heard this, attains the ultimate,
Commentary: One may say that this Dharma has characteristics, or that another Dharma is without characteristics; one may say that this Dharma has a nature, or that this Dharma is without a nature. Bodhisattvas who abide in non-retrogression, upon hearing these teachings, are not shaken by any realm. All these various distinctions become one another’s retinue. Having heard this Dharma, bodhisattvas who abide in non-retrogression attain the ultimate meaning.
The Eighth Bodhisattva Abiding in Childlikeness
The practices of body, speech, and mind are all complete
All are pure, without any faults
One may be born wherever one wishes and attain freedom
Commentary: The eighth abiding is the Bodhisattva’s Childlike Abiding. “Childlike” means the pure-yang true nature of a child. A Bodhisattva in the Childlike Abiding has no improper thoughts or bad habitual tendencies, so the three karmic activities of body, speech, and mind are all perfectly pure, without any faults. The Bodhisattva takes birth according to their own vows and wishes: whichever realm of sentient beings they wish to go to, they can go there without restriction. Hence the saying, “Play freely in the human world”—everything is自在, and everything accords with the Dharma.
Know what all sentient beings take delight in;
Their many kinds of understanding, all different;
And all the dharmas they possess;
The aspects of formation and destruction of worlds in the ten directions
Commentary: The Bodhisattva abiding in the Abode of True Youth knows the inclinations in the minds of all sentient beings. All sentient beings, all thoughts, and all views are different and unlike one another. The Bodhisattva also knows and clearly understands all dharmas of practice and the four phases—formation, abiding, destruction, and emptiness—in the lands of the ten directions.
Soon attain wondrous supernatural powers
In every place, go there with a thought
At the Buddhas’ abodes, listen to the Dharma
Praise diligent practice, never wearying
Commentary: At the Bodhisattva’s Childlike Abiding, one swiftly attains wondrous spiritual powers and their functions. Wherever one may be, one can go wherever one wishes with a single thought, arriving at the places of practice of the Buddhas of the ten directions to listen to sutras and hear the Dharma. Praising cultivation means earnestly putting it into practice and advancing courageously and diligently. Not being indolent means not being lazy or weary.
Understand all the lands of all Buddhas;
Cause them to quake, bestow blessings, and observe;
Surpass an immeasurable number of Buddha lands;
Travel through worlds without number
Commentary: The Bodhisattva abiding in the Youthful Abode thoroughly understands all the Buddha-lands, skillfully observing them as they are sometimes shaken and sometimes blessed. The shaking and blessing extend to more Buddha-lands than can be measured. The Bodhisattva can also manifest the realm of playful samādhi and travel through countless worlds.
Innumerable Dharma teachings are all respectfully asked about
Whatever body they wish to assume, they are entirely free to do so
Their speech is skillful and eloquent, filling everywhere
They serve countless Buddhas
Commentary: There are infinite, innumerable wondrous teachings that a Bodhisattva dwelling in the Youthful State can ask about in a single thought. Because Bodhisattvas do not fear birth and death, wherever they wish to take birth, they do so with complete freedom, without any suffering. The words spoken by Bodhisattvas dwelling in the Youthful State are all gentle and pleasing. They skillfully expound all wondrous teachings, filling the entire Dharma realm, and they also travel to the worlds of the ten directions to serve and make offerings to all Buddhas.
The Ninth Bodhisattva Prince Abode
Can see the differences in sentient beings’ births
Knows every manifest affliction and habitual tendency
Thoroughly understands all the skillful means employed.
Commentary: The ninth abode is the Bodhisattva Prince Abode. In the Bodhisattva Dharma Prince Abode, one can see the different ways in which all sentient beings are reborn. One fully knows the manifestations of afflictions and habitual tendencies, and clearly understands all the skillful means of the Dharma practices.
All dharmas have different modes of conduct
Worlds differ in their earlier and later periods
Their conventional and ultimate truths
All are skillfully and thoroughly known, without remainder.
Commentary: All phenomena are distinct; all forms of deportment are distinct; all worlds are distinct; and the past and future are distinct. There is the conventional truth of the mundane world, and there is the ultimate truth of the transcendent. The Bodhisattva abiding as a Dharma Prince thoroughly and skillfully understands all these Dharma-gates, and so nothing is unclear.
The Dharma King skillfully establishes a place
According to each place, whatever Dharma is there
The Dharma King’s palace, entered with delight
And what is seen within it.
Commentary: The Dharma King skillfully teaches sentient beings and establishes and protects them, using whatever methods are suited to the circumstances of each land to teach them. The palace where the Dharma King dwells, the place where the Dharma King sets out on the great path to Bodhi, and the Dharma that the Dharma King clearly understands: he contemplates and sees all kinds of phenomena.
The Dharma King possesses the Dharma empowerment;
The blessing of spiritual power is fearless;
The bedchamber, palace quarters, and praise;
with this, instruct the Dharma Prince.
Commentary: The Buddha is the Dharma King, and the Bodhisattva is the son of the Dharma King. When a Bodhisattva is about to become a Buddha, he must first receive the consecration. The Buddhas of the ten directions all come to consecrate the Bodhisattva. The Buddha uses spiritual power to bless him, so that he is without fear and always practices loving-kindness, compassion, sympathetic joy, and equanimity—the four unsurpassed states of mind. How does the Dharma King rest? How does he dwell in the palace? What must he do in the palace? What happens when people praise the Dharma King? How do the Buddhas instruct the Dharma King’s son to observe these rules?
Thus, explain it all without leaving anything unsaid;
And cause their minds to cling to nothing;
Here, understand clearly and cultivate right mindfulness;
All Buddhas appear before them
Commentary: As before, the Dharma King explained all kinds of rules to the Dharma Prince, setting them all forth. The Buddha’s purpose in speaking was to break attachments, so that the mind would no longer cling to anything. One turns away from the erroneous and returns to the right, eliminating consciousness and preserving wisdom. By clearly understanding how to cultivate right mindfulness, one can attain right understanding and right concentration. If one cultivates in accordance with right mindfulness, the Buddhas will appear before one to confer consecration and give a prediction.
The tenth consecration, a true Buddha disciple
Fulfill the supreme, foremost Dharma
Countless worlds in the ten directions
All can be shaken, and light shines everywhere
Commentary: The tenth stage is the Bodhisattva Abiding of Consecration. A Bodhisattva in the Abiding of Consecration is a true disciple of the Buddha who never turns back, constantly learns from the Buddha, and fully perfects the supreme, foremost Dharma. In countless worlds throughout the ten directions, this Bodhisattva can cause the six kinds of quaking, inspiring sentient beings to arouse the mind of enlightenment. The Bodhisattva also emits a great radiance that shines throughout the Dharma realm in the ten directions, leading sentient beings to learn the unsurpassed path.
In abiding, upholding, and going forth, nothing is left out;
Purity and solemn adornment are all complete;
He teaches and reveals the Dharma to sentient beings beyond number;
He observes the faculties and knows them all
Commentary: At the Bodhisattva’s Consecration Abode, he is able to uphold all the Buddha-Dharma in the world. He can also use his spiritual powers to travel to the worlds in the ten directions and make offerings to all the Buddhas; there is no Buddha-land to which he does not go to make offerings. Wherever there is a Buddha-land, he goes there to make offerings, purifying and adorning it until it is fully complete and perfect. He teaches and reveals the Dharma to countless sentient beings, yet, although he liberates sentient beings, he has no mark of liberating sentient beings. The Diamond Sutra says:
“I bring immeasurable, innumerable, boundless sentient beings to liberation,
yet in truth, not a single sentient being is brought to liberation.”
Why? Because one is free from attachment to liberating beings. One knows, “Originally, there is not a single thing; where could dust cling?” One observes which sentient beings can be liberated and which cannot, and also observes their faculties—whether they are sharp or dull. One uses the wondrous wisdom of observation to see everything with perfect clarity and complete understanding; it is not a case of appearing to observe correctly while being mistaken. Nothing is left unexplored or uncomprehended!
The aspiration to tame is likewise boundless
All are led toward Great Bodhi
All the Dharma realms are observed
They visit all the lands in the ten directions
Commentary: The Bodhisattva in the Consecration Abode arouses the resolve to tame stubborn beings. The Bodhisattva tames immeasurable, boundless beings, leading them all toward the great path of bodhi and to Buddhahood. The Bodhisattva observes all ten Dharma realms with wisdom. The Bodhisattva travels to the Buddha-lands of the ten directions to serve and make offerings to all the Buddhas.
Among them, the body and what the body does
Miraculous manifestations are difficult to fathom.
The realms of all Buddha-lands across the three times
Even the prince cannot comprehend them.
Commentary: Bodhisattvas abiding in the Consecration Stage cultivate pure karma through their bodies and bodily actions. Their miraculous transformations are inconceivable and unfathomable. The lands of all Buddhas throughout the ten directions and the three times, and all their realms, are each different. Even Bodhisattvas abiding in the Dharma Prince Stage cannot know this realm; only Bodhisattvas abiding in the Consecration Stage can fully understand it.
Wisdom of the three times of the All-Seeing One,
Wisdom that clearly understands the Dharma of all Buddhas,
Unobstructed, boundless wisdom of the Dharma realm,
Wisdom filling all worlds
Commentary: All who see possess the wisdom of the three times and have penetrating wisdom concerning all Buddhas. They use perfectly integrated, unobstructed wisdom to contemplate the Dharma realm; their wisdom fills all worlds. This is the wondrous contemplative wisdom of a Bodhisattva abiding in the Consecration Stage.
The wisdom that illumines and sustains the world; the wisdom that illuminates and sustains the world.
The wisdom that fully knows sentient beings and all dharmas; the wisdom that clearly knows sentient beings and all dharmas.
And the wisdom that knows boundless perfect awakening; and the wisdom that knows boundless perfect awakening.
The Tathagata expounds them all; the Tathagata speaks of them all completely.
Only with wisdom is there radiance; only with radiance can all worlds be illuminated. The wisdom that upholds the Buddha-Dharma must clearly understand the causes and conditions and karmic retributions of all sentient beings, including the arising of delusion, the creation of karma, the undergoing of retribution, and all dharmas. It must also know the Buddha’s boundless wisdom of perfect awakening. The Buddha expounds this wisdom for all Bodhisattvas, enabling them to understand it completely.
Thus, all Bodhisattvas of the Ten Abidings
Are born through the Tathāgata’s Dharma;
Whatever meritorious practices they possess,
Neither gods nor humans can fathom.
Commentary: All these Bodhisattvas of the Ten Abidings were born through transformation from the Dharma spoken by the Buddha. Thus: “Born from the Buddha’s mouth—born through transformation from the Dharma.” The Dharma Princes follow all the meritorious practices of Bodhisattvas. All the devas and humans are unable to know or measure all the meritorious practices cultivated by Bodhisattvas.
In the worlds of the past, future, and present
They bring forth the aspiration to seek the Buddha, boundless
The lands of the ten directions are all filled
None will fail to attain all-knowing wisdom.
Commentary: Bodhisattvas of the Ten Abodes, throughout the three times, arouse the aspiration to seek the unsurpassed path to Buddhahood. This Dharma-gate of practice is boundless. In the lands of the ten directions, all are replete with these merits and virtues; they will soon attain omniscience and perfect the fruition of Buddhahood.
All lands are without bounds;
Worlds, sentient beings, and dharmas are likewise;
Karmas and mental inclinations all differ;
Depending on these, they arouse the aspiration for bodhi.
Commentary: One Mount Sumeru, one sun, one moon, and four great continents are called one world. There are many lands within a world; these are called realms. The realms have no boundaries, worlds have no boundaries, and sentient beings have no boundaries. Because of ignorance, sentient beings give rise to the three subtle characteristics.
1). The aspect of karma: This means giving rise to or creating karma.
2). The manifested aspect: The karmic aspect appears.
3). The transforming aspect: This karmic aspect continues to transform through the cycle of rebirth.
When delusion arises, karma must be created; when karma is created, its retribution must be experienced. This is the natural principle. The things sentient beings like, rejoice in, and hope for all differ. Ignorance gives rise to delusion, karma, and suffering. If we can awaken, then we should arouse the bodhi mind and study how to cultivate!
At the outset, one thought of mind seeks the Buddha-Way,
The beings of the world and the Two Vehicles,
All these still cannot know it,
How much less the other practices of merit and virtue
Commentary: When one first arouses the aspiration to cultivate the Buddha Way, all sentient beings in the world and those of the Two Vehicles have no way of knowing this single thought. How much less could they know the other meritorious practices? No one could know them at all.
All the worlds in the ten directions
Can be lifted up on a single hair;
That person can know this Buddha-son,
Who aspires to the Tathagata’s wisdom and practice.
Commentary: In this world, that world, and immeasurable worlds, Bodhisattvas can use their supernatural powers to lift up all the worlds in the ten directions with a single hair. Only Bodhisattvas of the Ten Abodes can know the merit and power of the Buddha’s children, and can then set their course toward the gateway of practice of the Buddha’s perfect wisdom.
All the great oceans in the ten directions
Could be dried up by dipping in a hair’s tip;
That person could know this Buddha-child
And the virtuous deeds cultivated in a single thought.
Commentary: All the oceans throughout the ten directions could be dried up if a Bodhisattva touched their waters with the tip of a single hair. Only with such supernatural powers can one know the realm of the Bodhisattvas of the Ten Abodes. One can know the very first thought of aspiration that arises, as well as all the practices cultivated and the merits and virtues accomplished.
All the worlds ground into dust,
Their number can all be distinguished and known.
Only such a person can see
The path practiced by these Bodhisattvas.
Commentary: If all the worlds in the ten directions were ground into dust, the Bodhisattva could discern exactly how many dust particles there were. Only with such supernatural powers can one see the path of cultivation of the Bodhisattvas of the Ten Abodes.
The Buddhas of the ten directions, past, future, and present,
All Pratyekabuddhas and Śrāvakas,
All employ various wondrous eloquence
To instruct those who have newly aroused the mind of Bodhi.
Commentary: The Buddhas of the ten directions of the past, the Buddhas of the ten directions of the future, and the Buddhas of the ten directions of the present, together with all Pratyekabuddhas and all Śrāvakas, employ every kind of wondrous eloquence to reveal and teach all sentient beings, causing them to arouse the bodhi mind.
The merit of generating the aspiration is immeasurable
It fills the realms of all sentient beings
All the wise speaking together could not exhaust it
How much more so the other wondrous practices
Commentary: The merit of a Bodhisattva who has first aroused the aspiration in the Ten Abodes is already inconceivable, let alone the merit of Bodhisattvas in the other abodes, which is even more inconceivable. It fills the entire realm of sentient beings. Even if all wisdoms were to speak together of the merits of the Ten Abodes, they still could not exhaust them. How much less could they exhaust the other wondrous practices!
END OF CHAPTER 15