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 17 – Merits of Initially Arousing the Mind
At the very beginning, upon arousing the aspiration, one immediately attains perfect enlightenment. This is the Dharma gate of sudden awakening. Sudden awakening means attaining perfect enlightenment without cultivation or practice. Why is this so? Because one had already aroused the aspiration and practiced the Bodhisattva path in the past; now one’s merits and virtues are complete, and one’s wholesome roots have ripened, so one awakens.
The initial arousing of the aspiration means that, here and now, one begins to bring forth the bodhi mind and cultivate the unsurpassed path. Previously, one had not brought forth the bodhi mind; this is also the first thought of having faith in the Buddha, the first thought of learning the Buddha Dharma, and the first thought of wanting to become a monastic. Many Bodhisattvas initially arouse this aspiration, but very few are courageous and diligent. Even fewer attain the fruit of Bodhisattvahood.
Bodhi means the path of awakening. We who cultivate the Way must make a resolve to attain awakening—that is, to give rise to the bodhi mind. What is the bodhi mind? Simply put, it means seeking the Buddha Way above and liberating sentient beings below. More broadly, it means upholding the five precepts and diligently cultivating the six perfections and myriad practices. All of these are ways of giving rise to the bodhi mind. Taking refuge in the Triple Jewel, drawing near to the Triple Jewel, and making offerings to the Triple Jewel are also ways of giving rise to the bodhi mind. Do no evil and do all good. Diligently cultivate precepts, samadhi, and wisdom, and eradicate greed, anger, and delusion. All of these are ways of giving rise to the bodhi mind. Even not holding on to money and translating sutras are ways of giving rise to the bodhi mind. In short, benefiting others without being selfish or seeking benefit for oneself is the bodhi mind. Therefore: “Generate great bodhicitta,
and attain great fruition;
generate small bodhicitta,
and attain small fruition.”
If one gives rise to great bodhicitta, one becomes a Buddha in this very body; if one gives rise to lesser bodhicitta, one must pass through countless kalpas before attaining the Way.
Merit means doing things that benefit sentient beings. For example, building bridges and roads, and constructing temples and stupas, are all acts of merit. When wholesome deeds are brought to completion, there is merit. Thus: “Merit is immeasurable.” However, the Bodhisattva dedicates all merit to all sentient beings. The merit of first giving rise to the aspiration is inconceivable; indeed, it could not be fully described throughout all future ages. For once one gives rise to the aspiration, one can immediately become a Buddha. Since one will certainly become a Buddha, the merit is boundless and inexhaustible. This is the seventeenth chapter of the Avatamsaka Sutra.
At that time, Śakra, king of the gods, said to Bodhisattva Dharmamati: “Son of the Buddha, how great is the merit attained by a bodhisattva who has first aroused the mind of bodhi?”
Commentary: At that time, the heavenly king Śakra said to Bodhisattva Dharma Wisdom, “O Son of the Buddha! I would like to ask you: when a Bodhisattva first gives rise to the aspiration for enlightenment, how much merit does he ultimately attain? Please compassionately enlighten me.” The Heaven of Śakra is called Indra, and is also known as Śakra-devānām-indra. How did he come to rule the Heaven of the Thirty-Three? In a past life, he was a very poor woman, but she had a great and kind heart. One day, as she was passing a temple, she saw that the main hall was dilapidated and collapsing, and the temple no longer had a roof. The Buddha image was exposed to wind and rain; the gold coloring on its body was gone, and it had lost its solemn dignity. So she resolved to repair it. But she had no money—what could she do? Where there is a will, there is a way. She went to various places to solicit donations, and moved thirty-two women to help her fulfill her wish. Before long, the merit was complete: the Buddha’s body shone with dazzling golden light, and the main hall had been restored to great dignity. After she died, thanks to that merit, she was reborn in the Heaven of the Thirty-Three as a deva prince. The other thirty-two women also became heavenly rulers of the thirty-two heavens. From this, we can see that anyone who resolves to perform meritorious deeds will surely receive a good reward. Therefore: “Plant good causes and reap good results.”
Bodhisattva Dharma Wisdom said: “This meaning is exceedingly profound, difficult to explain, difficult to know, difficult to distinguish, difficult to believe and understand, difficult to realize, difficult to practice, difficult to penetrate, difficult to contemplate, difficult to measure, and difficult to enter into.”
Commentary: Bodhisattva Dharma Wisdom said to Śakra: “The meaning of this merit is extremely profound and abstruse. It is not easy to explain, nor easy to know, much less easy to discern. If I tell you the measure of this merit, you will not be able to believe or understand it. This merit is not easy to truly realize, nor easy to cultivate. It is difficult to comprehend without obstruction, and difficult to ponder and measure. It cannot be measured with a ruler, nor weighed on a scale. This merit is not easy to enter into. How much is its ultimate measure? There is no way to know.”
However, I shall rely on the Buddha’s awe-inspiring spiritual power to explain it to you.
Commentary: Bodhisattva Dharma Wisdom spoke again: “Although the merit of first arousing the bodhi mind is profoundly deep and not easily known, I, Bodhisattva Dharma Wisdom, will rely on the great awe-inspiring spiritual power of the Buddhas of the ten directions to explain to you all in the assembly how great the merit is of a Bodhisattva who has just first aroused the bodhi mind.” The minds of sentient beings are all afflicted by a kind of distortion. They believe in heresy, not the right path; they believe in evil, not good. When true Buddhist teachings are expounded to them, they do not want to listen. When false teachings are expounded to them, they enjoy listening. Why? Because the minds of sentient beings are contaminated and impure, they delight in hearing impure teachings. Therefore: “When one’s roots of goodness run deep, one hears wholesome words; when one’s burden of sin is heavy, one hears evil words.”
Those with good roots who come to Jinshan Monastery feel as though they have come home. But those without good roots, even when they come to Jinshan Monastery, feel as if they are in an ice cellar, completely uncomfortable. Therefore, everyone who comes to Jinshan Monastery to listen to the sutras has great good roots. However, some people come to Jinshan Monastery but do not understand its rules and still act as they please. They do not give up the habits they had at home, nor do they change their faults. Everyone should understand that if these habits and faults are not completely eliminated, wisdom cannot manifest.
Buddhist disciples! Suppose someone were to make offerings of every kind of musical instrument to all the sentient beings in an asamkhyeya number of worlds in the east for one kalpa, and then instruct them to observe the five precepts purely. The same would apply in the south, west, and north, in the four intermediate directions, above, and below.
Commentary: Bodhisattva Dharma Wisdom gives an example to clarify how many merits there are in initially arousing the aspiration. How many are there? Eleven?
1). An analogy for benefiting and bringing happiness to sentient beings.
2). An analogy for swiftly subduing the bodhisattvas.
3). An analogy for knowing the formation and destruction of kalpas.
4). An analogy for skillfully knowing superior inclinations.
5). An analogy for skillfully knowing the faculties.
6). Skillfully understand desires and pleasures.
7). Skillfully understand expedient means.
8). Skillfully understand the minds of others.
9). Skillfully understand the characteristics of karma.
10). Skillfully understand afflictions.
11). Skillfully make offerings to the Buddha and the Sangha.
Bodhisattva Dharma Wisdom called out, “O children of the Buddha! Suppose someone used all kinds of musical instruments to make offerings to all sentient beings in an asamkhyeya number of worlds in the east (an immeasurable number of worlds) for the duration of one kalpa. Afterward, they taught immeasurable, innumerable, boundless sentient beings to uphold the five pure precepts. The same would be true in the south, west, and north; in the four intermediate directions (northeast, southeast, southwest, and northwest); and above and below—all nine directions.”
What is a kalpa? Taking a human lifespan of eighty-four thousand years as the standard, every hundred years the lifespan decreases by one year and a person’s height decreases by one tấc, until the human lifespan reaches ten years, at which point it stops decreasing. After that, every hundred years the lifespan increases by one year and a person’s height increases by one tấc. This continues until the lifespan reaches eighty-four thousand years, at which point it stops increasing. One such cycle of increase and decrease is called a kalpa.
O son of the Buddha, what do you think? Would this person’s merit be great or not?
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciple of the Buddha! What do you think? Is that person’s merit great? Tell me, exactly how much is it?”
The Heavenly Emperor said: “Buddha’s son, only the Buddha can know this person’s merits; all others are unable to measure them.”
Commentary: The god Indra said to the Bodhisattva Dharma Wisdom: “Child of the Buddha! How great, ultimately, are that person’s merits? We do not know; moreover, all sentient beings are unable to measure how great those merits are.”
Bodhisattva Dharmamati said: “Disciples of the Buddha, the merit of this person, compared with the merit of a Bodhisattva who has just first aroused the aspiration, does not amount to one hundredth, one thousandth, or one hundred thousandth. Likewise, it does not amount to one ten-millionth, one hundred ten-millionth, one thousand ten-millionth, one hundred thousand ten-millionth, one nayuta ten-millionth, one hundred nayuta ten-millionth, one thousand nayuta ten-millionth, one hundred thousand nayuta ten-millionth, one numerical fraction, one kalā fraction, one calculated fraction, one illustrative fraction, or one upaniṣad fraction.”
Commentary: Bodhisattva Dharma Wisdom continued, “Children of the Buddha! The merit of that person, though too great to describe, cannot compare with even one hundredth, one thousandth, one hundred-thousandth, one hundred-millionth, one hundred-million-hundredth, one hundred-million-thousandth, one hundred-million-hundred-thousandth, one nayuta-th, one hundredth of a nayuta, one thousandth of a nayuta, one hundred-thousandth of a nayuta, one part in a number, one part in a kala, one part in a calculation, one part in a simile, or one part in an upaniṣad of the merit of a Bodhisattva who has just aroused the aspiration.”
O Son of the Buddha, set aside this analogy. Suppose someone were to offer every kind of pleasurable thing to all the sentient beings in ten asamkhyeya worlds throughout the ten directions for a hundred kalpas, and then instruct them to practice the Ten Wholesome Paths.
Commentary: Buddhist disciples! Let us pause the example above for a moment. Now I will give another example. Suppose someone used all kinds of musical instruments to make offerings to all sentient beings in the ten directions, in ten asamkhyeya worlds, for a period of one hundred kalpas. Afterward, that person taught them to practice and learn the ten wholesome deeds. What are the ten wholesome deeds? They are the purification of the three karmas of body, speech, and mind: the karma of the body does not commit killing, stealing, or sexual misconduct; the karma of speech does not commit lying, frivolous speech, divisive speech, or abusive speech; and the karma of the mind does not commit greed, anger, or ignorance. These are the ten wholesome deeds.
Making offerings in this way, for a thousand kalpas one teaches [beings] to abide in the four dhyānas; for a hundred thousand kalpas, one teaches them to abide in the four immeasurable states of mind; for a koti kalpas, one teaches them to abide in the four formless absorptions; for a hundred kotis of kalpas, one teaches them to abide in the fruit of stream-entry; for a thousand kotis of kalpas, one teaches them to abide in the fruit of once-returning; for a hundred thousand kotis of kalpas, one teaches them to abide in the fruit of non-returning; for a nayuta of kotis of kalpas, one teaches them to abide in the fruit of arhatship; for a hundred thousand nayutas of kotis of kalpas, one teaches them to abide in the path of the Pratyekabuddha.
Commentary: Thus, for a thousand kalpas, musical instruments were offered to all sentient beings throughout the ten directions and ten asamkhya worlds. After that, all sentient beings were taught to abide in the four meditative absorptions—the first, second, third, and fourth dhyanas—and to cultivate the Dharma of the four meditative absorptions. For hundreds of thousands of kalpas, all sentient beings were taught to abide in the four immeasurable states of mind.
Through countless kalpas, one teaches and transforms all sentient beings, abides in the four formless absorptions—the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception—and cultivates the practice of the four formless concentrations. This merit can be said to be very great. Yet it is still not equal to even a fraction of the merit of a Bodhisattva who has just aroused the resolve for the first time.
Through a hundred million kalpas, one teaches and transforms all sentient beings and abides in the fruit of Stream-Entry (the first fruit of Arhatship), translated as “entering the stream” or “going against the stream.” One enters the stream of the sages’ Dharma-nature and goes against the stream of ordinary beings’ six sense objects, yet still has seven rounds of birth and death remaining.
Upon attaining the first fruit, the eyes do not crave forms, the ears do not crave sounds, the nose does not crave smells, the tongue does not crave tastes, the body does not crave touch, and the mind does not crave mental objects. One is not swayed by the realms of the six sense objects; the mind is as steady as a mountain. At that time, day after day, one seeks the Way, not food. “Not seeking” means not thinking about it: one thinks only of cultivating the Way and does not think about eating delicious food. If you want to assess whether you have attained a fruit, ask your own mind: Do you want to eat delicious food? If you have this craving, it proves that you have not attained a fruit and are still at the stage of an ordinary person.
When a first-fruit Arhat walks, their feet do not touch the ground, as if they were walking through the air. Why is this so? Because they have a compassionate mind and are very afraid of stepping on and killing ants and small insects. Anyone who can walk this way has attained the first fruit of Arhatship. To claim to have attained a fruit without having this experience is to commit the grave offense of great false speech; in the future, one will certainly fall into the Avīci Hell.
After a long period spanning a thousand kotis of kalpas, in order to teach and transform all sentient beings, one abides in the fruit of Sakṛdāgāmin (the second fruit of Arhatship), translated as “once-returner”: one is born once in heaven and once in the human realm, undergoes two rounds of birth and death, and only then enters Nirvana with remainder.
After enduring a long period of hundreds of thousands of millions of kalpas, in order to teach and transform all sentient beings, one abides in the fruit of Anāgāmin (the third fruit of Arhatship), translated as “non-returner” or “one who does not return.” That is, one does not come to the Desire Realm to undergo birth and death; instead, in the Form Realm or the Formless Realm, one undergoes birth and death one more time, and only then can one enter Nirvana with remainder.
After a long period of nayuta kotis of kalpas, in order to teach all sentient beings, one abides in the fruit of Arhatship, translated as “non-arising.” That is, there is neither birth nor death; the cycle of birth and death in the realm of samsara has ended, and one has attained Nirvana with remainder. At this point, one attains the stage of no more learning: one’s study of the path is complete, and there is no need to cultivate or study any further.
Throughout the long passage of hundreds of thousands of nayutas of kotis of kalpas, one teaches all sentient beings and abides as a Pratyekabuddha. One who awakens in a world without a Buddha is called a Solitary Realizer; one who awakens in the presence of a Buddha is called a Condition-Awakened One. Although that person’s merit is immense, it does not equal even a fraction of the merit of first arousing the aspiration.
Buddhist disciple, what do you think? Would this person’s merit not be great?
Commentary: Buddhist, what do you think? Is that person’s merit great?
The Heavenly Emperor said, “Buddha’s disciple, only a Buddha can know this person’s merit and virtue.”
Commentary: Bodhisattva Dharma Wisdom again called out, “Buddha-son! What do you think? If someone, for immeasurable kalpas, makes offerings of various musical instruments to all sentient beings and teaches them to abide in the four dhyanas and the four immeasurable states of mind, up to the state of a Pratyekabuddha, and so on, would that person’s merit be great?” Sakra replied, “Buddha-son! How much merit would that person gain? We have no way of knowing; only the Buddha knows.”
Bodhisattva Dharma Wisdom said: “Disciples of the Buddha! The merit of this person, compared with the merit of that Bodhisattva’s first arousing of the aspiration, is not even one hundredth, one thousandth, or one hundred-thousandth, and so on, not even one part in an upaniṣad.”
Commentary: Bodhisattva Dharma Wisdom once again called out, “O sons of the Buddha! The merit of that person, compared with that of a Bodhisattva who has just first aroused the aspiration, is not even one hundredth, not one thousandth, not one hundred-thousandth, and not even one part in an upaniṣad.”
Why is this so, O disciples of the Buddha? When all Buddhas first arouse the aspiration for enlightenment, it is not merely in order to make offerings, with every kind of musical instrument, to all sentient beings in ten asamkhyeya worlds throughout the ten directions, for a hundred kalpas, even for a hundred thousand nayuta kotis of kalpas. Nor is it merely in order to teach those sentient beings to observe the five precepts and the ten wholesome courses of action; to abide in the four dhyānas, the four immeasurable states of mind, and the four formless absorptions; and to attain the fruits of Stream-Enterer, Once-Returner, Nonreturner, and Arhat, or the path of a Pratyekabuddha.
Commentary: Previously, all kinds of examples were given to help us envision the merit of a Bodhisattva who has first aroused the aspiration, yet no merit can compare with it. What is the reason? Bodhisattva Dharma Wisdom once again says, “Buddha’s child!” When all the Buddhas of the three times and ten directions first aroused the aspiration for bodhi, it was not only to make offerings of every kind of musical instrument to all sentient beings throughout ten asamkhyeya worlds in the ten directions, over a period of a hundred kalpas, extending to a hundred thousand nayuta kotis of kalpas, that they aroused the aspiration for bodhi. Nor was it only to teach all those sentient beings and lead them to observe the five precepts and practice the ten wholesome deeds; or to teach them to abide in the four dhyānas, the four immeasurable minds, and the four formless concentrations; or to teach them to realize the fruits of Stream-Enterer, Once-Returner, Non-Returner, Arhat, and Pratyekabuddha, that they aroused the aspiration for bodhi.
For the sake of ensuring that the lineage of the Tathāgata is never interrupted; for the sake of filling and pervading all worlds; for the sake of liberating the sentient beings of all worlds; for the sake of fully knowing the formation and destruction of all worlds; for the sake of fully knowing the defilement and purity of the sentient beings in all worlds; for the sake of fully knowing the intrinsic purity of all worlds; for the sake of fully knowing the mental inclinations, afflictions, and habitual tendencies of all sentient beings; for the sake of fully knowing how all sentient beings die here and are reborn elsewhere; for the sake of fully knowing the faculties and skillful means of all sentient beings; for the sake of fully knowing the mental activities of all sentient beings; for the sake of fully knowing the wisdom of all sentient beings throughout the three times; and for the sake of fully knowing the equality of the realms of all Buddhas, they arouse the mind of unsurpassed enlightenment.
Commentary: Why must a Bodhisattva give rise to bodhicitta?
1). Because they wish to carry on the Buddha’s wisdom-life and ensure that the Buddha lineage is not severed. This means allowing the Buddha’s wisdom-life to continue forever, allowing the lamp of the Buddha’s wisdom to shine eternally and illuminate all worlds, and ensuring that the Buddha-seed remains in the world forever.
2). Because it causes the Buddha-Dharma to pervade all worlds. The Buddha sees that all sentient beings in the Saha World and other worlds suffer much and enjoy little, sunk in delusion and unable to awaken. Therefore, he causes sentient beings to turn their backs on worldly afflictions and accord with awakening, so that they can leave suffering, attain joy, and end birth and death.
3). For the sake of liberating all sentient beings in all worlds, the Buddha therefore aroused the aspiration for bodhi.
4). Because all worlds have the four phases of formation, abiding, decay, and emptiness. The earth undergoes formation, abiding, decay, and emptiness; human beings undergo birth, aging, sickness, and death; and things undergo arising, abiding, change, and extinction. There must definitely be a reason.
5). Knowing all sentient beings in all worlds, how are they defiled? How do they become pure? To be defiled by worldly dharmas is defilement. To relinquish worldly dharmas, leave delusion for awakening, and return to the source is purity.
6). Because one knows that the intrinsic nature of all worlds is pure.
7). Because he wishes to know the preferences, afflictions, and all habitual tendencies in the minds of all sentient beings.
8). Because [one] wishes to know all sentient beings: why they die here and are reborn elsewhere.
9). Because he knows all the different capacities of all sentient beings, what skillful means can he use to teach and guide them? 10). Because [the Bodhisattva] knows all the thoughts and actions manifested in the minds of all sentient beings. Because sentient beings are so deeply deluded that they do not know to return to the source, the Bodhisattva therefore gives rise to the mind of bodhi.
11). Because he knows the wisdom of all sentient beings throughout the three periods of time. The three periods are the past, the present, and the future. They can also be called yesterday, today, and tomorrow; or last year, this year, and next year. In short, however you describe them, you can establish the three periods of time. Thus, “the Dharma is not a fixed Dharma”: the Dharma is not fixed, so do not cling to it. This is especially true of the realm of the Avataṃsaka, which is perfectly interpenetrating and unhindered; whether you speak horizontally or vertically, it all makes sense.
12). Because they wish to know the realms of all Buddhas, sentient beings, and the mind, all of which are equal, they say: “Mind, Buddha, and sentient beings—the three are no different.” Because they wish to know all kinds of causes and conditions, they therefore give rise to the unsurpassed mind of bodhi. This is the first example: the illustration of benefiting sentient beings.
Those who bring forth the bodhi mind are neither Buddhas nor Bodhisattvas, but we who cultivate the Way. Buddhas and Bodhisattvas have already brought forth the bodhi mind. Since we have learned about all the various states and principles mentioned above, we must be courageous and diligent, and not become lazy or heedless.
O son of the Buddha, let us set aside this simile. Suppose someone could pass through an asamkhyeya of worlds in the east in a single instant. If he did so moment after moment, for an asamkhyeya kalpas, no one could know the boundaries of these worlds.
Commentary: Bodhisattva Dharma Wisdom called out once again, “Disciple of the Buddha! Set aside for now the example just given above. Now let me give another example: Suppose there were someone who, in a very brief instant, passed through as many worlds in the east as there are asamkhyeyas. In every thought-moment, they passed through that many worlds, continuing throughout an asamkhyeya of kalpas. No one could know the limits of those worlds. Why? Because in a single thought-moment, one passes through immeasurable worlds—in a single thought-moment, immeasurable, boundless, innumerable worlds—let alone passing through immeasurable kalpas of time. Truly, no one could know exactly how many there are. There is no way to calculate it.
Furthermore, the second person, in the span of a single thought, can pass through the worlds that the preceding person passed through over an asaṃkhyeya kalpa. In this way, the worlds are likewise exhausted over an asaṃkhyeya kalpa. Proceeding successively in this manner, this continues up to the tenth person. The southern, western, and northern directions, the four intermediate directions, above, and below are likewise the same.
Commentary: And the second person, also in a single thought-moment, traverses the worlds that the first person traversed over an asaṃkhyeya. In this way, one after another, up to the tenth person. It is like this in the east; in the south, west, and north, in the four intermediate directions, and above and below—in all these nine directions, it is likewise so.
O son of the Buddha! Suppose there were a hundred people throughout these ten directions, each traversing all the worlds in this way. The boundaries of those worlds could be known. But no one can know the extent of the roots of goodness possessed by a Bodhisattva upon first arousing the mind for unsurpassed, complete enlightenment.
Commentary: Bodhisattva Dharma Wisdom said, “Buddha’s children! Even if there were a hundred people in these ten directions, each of whom could calculate and know the boundaries of all such worlds, no one could know the limits of the merit and wholesome roots attained by a Bodhisattva who first arouses the aspiration for anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).”
Why is this? O child of the Buddha! Bodhisattvas set no limits; they arouse the mind of Bodhi solely in order to go to that many worlds and know them fully. They arouse the mind of Bodhi in order to know fully the worlds in the ten directions.
Commentary: Why is it impossible to know the limits of the merit and wholesome roots of a Bodhisattva who has newly aroused the aspiration for bodhi? Buddhists! It is because the Bodhisattva practices the Dharma of no fixed abode. Yet, when the Bodhisattva has been still to the utmost, they wish to set out and travel through countless worlds to find sentient beings who can be saved. Why do they want to understand what the worlds are like? Because the Bodhisattva has a desire to seek knowledge, they wish to go to many worlds to observe causes and conditions and thereby arouse the aspiration for bodhi. This, too, is cultivating the Way: only by practicing in accordance with the Buddha’s teachings can one attain the path of awakening. A Bodhisattva looks for work where there is none to be done; they want to know things that need not be known. They want to understand the worlds in the ten directions and thereby arouse the aspiration for bodhi. This, too, is a wish to cultivate. Cultivation is a Bodhisattva’s profession; if a Bodhisattva does not cultivate, they are unemployed.
What is the Buddha-dharma? In a nutshell, it is the key. To lecture on sutras is to explain the key; to expound the Dharma is to speak of the key. It has never been lost, but we do not know how to use it. When we find this key to wisdom, we will be able to open the door of ignorance. That is enlightenment. I hope you will all concentrate single-mindedly on finding this key to wisdom.
That is to say: If you wish to understand that the wondrous world is the coarse world, and the coarse world is the wondrous world; that the upward-facing world is the overturned world, and the overturned world is the upward-facing world; that the small world is the great world, and the great world is the small world; that the vast world is the narrow world, and the narrow world is the vast world; that one world is an ineffable world, and an ineffable world is one world; that an ineffable world enters one world, and one world enters an ineffable world; that the defiled world is the pure world, and the pure world is the defiled world.
Commentary: This means to understand clearly that the wondrous world is the coarse world, and the coarse world is the wondrous world, and to bring forth the Bodhi mind. What is the wondrous world? It is a pure and splendid world, like the Land of Ultimate Bliss. What is the coarse world? It is a world of the Five Turbidities (the turbidity of the kalpa, views, afflictions, sentient beings, and life span), like the Saha World. If you want to establish a pure and splendid world, you must establish it right here in the world of the Five Turbidities. If you want to transform the world of the Five Turbidities into a beautiful world, you must work hard right here. Therefore, a pure and splendid world can turn into a coarse and ugly world, and a world of the Five Turbidities can turn into a beautiful world. How can it become beautiful? How can it become coarse and ugly? That depends entirely on your own thoughts. If your mind has no defiled thoughts, that is the wondrous (beautiful) world; if your mind is filled with false thoughts, desires, greed, anger, ignorance, and so on, that is the coarse and ugly world. In short, the wondrous world and the coarse world are not separate from the world in your mind. The world in your mind is not separate from a single thought. A single thought can become a pure and splendid world; a single thought can become a coarse world of the Five Turbidities.
The upright world is the inverted world; the inverted world is the upright world. What is the upright world? It is the high world. What is the inverted world? It is the low world. The high and low worlds are one. Why is the upright world brought to fruition? Why is the inverted world brought to fruition? The basis of the inverted world is the upright world; the foundation of the upright world is the inverted world.
The small world is the great world; the great world is the small world. The small world gathers many small things together to become great, and can become a great world. When the great world is divided, it too is a part of the small world; therefore, great and small are unobstructed.
The wide world is the narrow world; the narrow world is the wide world. When the narrow world expands, it becomes the wide world. When the wide world contracts, it becomes the narrow world.
A world is, in other words, an ineffable world; an ineffable world is, in other words, a world. Why do I say this? Because worlds are interconnected. Every particle of dust and every world communicate with one another. Just like radar waves, the electrical currents of our minds, of all sentient beings, communicate with one another. Why can one attain the ability to know others’ thoughts? Because spiritual mind-waves produce an inductive response. In every pore there is a radar device. When cultivation is successful, the radar devices in the pores all begin to function; radar devices communicate freely with one another, and electrical waves communicate freely with one another. So the ability to know others’ thoughts is quite ordinary; there is nothing strange about it. It is like people nowadays who do not know how to use computers or radar. They can use them only after learning how. At present, our spiritual cultivation is learning the computer and radar technology of the mind.
It cannot be said that the world can enter into a world; a world can also enter into the ineffable world. Why? Because they communicate with one another without obstruction.
The impure world is the pure world; the pure world is the impure world. The impure world can be transformed into a pure world. How is it transformed? Hence, “Everything is created by the mind.” Once the mind is pure, the world will be pure, and everything one sees will be pure—just as ordinary people see water as water, Buddhas and Bodhisattvas see water as lapis lazuli, and hungry ghosts see water as flames. In the same way, a pure world can also be transformed into an impure one. How is it transformed? When the mind harbors impure thoughts, nothing one sees is pure. Even if one reaches a pure and majestic world, one will still feel that it is a world of the five turbidities, because the mind is not clean. Hence: “The ten Dharma realms are never apart from a single thought.”
If you wish to know the distinct nature of all worlds within a single hair-tip, and the one nature of a single hair-tip within all worlds; if you wish to know how all worlds arise within a single world, and that all worlds lack inherent nature; and if you wish to know completely, with a single moment of mind and without obstruction, all vast worlds, then arouse the mind for unsurpassed, complete, perfect enlightenment.
Commentary: The Bodhisattva wishes to know how the distinct natures of all the worlds within a single hair-tip are related to one another, and how a single hair-tip has one nature in all worlds. The Bodhisattva wishes to know that all worlds arise from a single world, and thus can give rise to immeasurable worlds. Every mote of dust in every world can bring about infinitely many boundless worlds. The Bodhisattva wishes to know that all worlds do not have a single nature. They arise through causes and conditions and perish through causes and conditions. Formation, abiding, destruction, and emptiness are not one ultimately indestructible nature. The Bodhisattva wishes to know, in a single thought, all the vast and boundless worlds without any obstruction; therefore, the Bodhisattva brings forth the unsurpassed, right, and equal enlightenment. This is the second example, the simile of swiftly traversing Buddha-lands.
Disciples of the Buddha! Consider this further analogy. Suppose someone could know, in a single moment, the number of kalpas of formation and destruction of an asamkhyeya number of worlds in the east. Moment after moment, doing so through an asamkhyeya number of kalpas, no one would be able to know the limits of those kalpa numbers.
Commentary: Disciples of the Buddha! Set aside for now the example just given. Here is another example. Suppose someone could, in a single thought-moment, know the number of kalpas of formation, abiding, destruction, and emptiness of the asamkhyeya worlds in the eastern direction. Every thought-moment was like this, throughout asamkhyeya kalpas, over such a long period of time. How many kalpas were there altogether? No one could know their limit.
There is a second person who, in a single instant, can know the number of kalpas known by the preceding person over an asamkhyeya number of kalpas. This is explained at length in the same way, up to the tenth person. The same applies to the south, west, and north; the four intermediate directions; above and below.
Commentary: Again, there is a second person who, within a single thought-moment, knows the number of kalpas the first person knows over an asamkhyeya kalpa. That is, within the space of a single thought-moment, he traverses the longest period of time experienced by the person before him. Expanding the explanation in this way, it continues up to the tenth person. The other nine directions are all likewise.
O Child of the Buddha, the number of kalpas of formation and destruction of asamkhyeya worlds in the ten directions can be known to its limit. But no one can know the extent of the merit and roots of goodness of a Bodhisattva who first arouses the mind for unsurpassed, complete, perfect enlightenment.
Commentary: O Buddhist disciples! The limits of the kalpas of formation, abiding, destruction, and emptiness in the asamkhyeya worlds of the ten directions can still be known. But no one can know the limits of the merit and roots of goodness attained by a Bodhisattva who first aspires to unsurpassed, right, and perfect enlightenment.
Why is this? A Bodhisattva sets no limits. It is in order to know the number of kalpas in which so many worlds are formed and destroyed that he generates the mind of unsurpassed, perfect, complete enlightenment; and in order to know fully, without remainder, the kalpas of formation and destruction of all worlds, he generates the mind of unsurpassed, perfect, complete enlightenment.
Commentary: Why is that? Bodhisattvas have no fixed boundaries and no fixed method of liberating beings. They wish to know how those worlds undergo formation, abiding, destruction, and emptiness. Because of these four phases of the kalpa, they arouse the aspiration for unsurpassed, complete enlightenment. Bodhisattvas arouse the aspiration for unsurpassed, complete enlightenment because they wish to know every kalpa of formation, abiding, destruction, and emptiness in all worlds, without leaving anything out.
That is to say: long kalpas and short kalpas are equal, and short kalpas and long kalpas are equal. One kalpa and innumerable kalpas are equal, and innumerable kalpas and one kalpa are equal. Kalpas in which Buddhas exist and kalpas in which no Buddhas exist are equal, and kalpas in which no Buddhas exist and kalpas in which Buddhas exist are equal. In one Buddha-kalpa there are ineffable Buddhas; in ineffable Buddha-kalpas there is one Buddha. Measurable kalpas and immeasurable kalpas are equal, and immeasurable kalpas and measurable kalpas are equal. Finite kalpas and infinite kalpas are equal, and infinite kalpas and finite kalpas are equal. Ineffable kalpas and a single thought are equal, and a single thought and ineffable kalpas are equal. All kalpas enter the non-kalpa; the non-kalpa enters all kalpas.
Commentary: The Bodhisattva wishes to understand that long kalpas and short kalpas are equal; short kalpas and long kalpas are also equal. A long kalpa is not separate from a single thought-moment, and neither is a short kalpa. Within a single thought-moment, long and short are equal and unobstructed. It is just as ice is water, and water is ice. Likewise, afflictions are enlightenment, and enlightenment is afflictions; they are all equal.
One kalpa and many kalpas are equal; many kalpas and one kalpa are likewise equal. One kalpa is a kalpa, and many kalpas are also kalpas. There is inherently no temporal relationship among them, so they are said to be equal.
A kalpa with a Buddha and a kalpa without a Buddha are equal; a kalpa without a Buddha and a kalpa with a Buddha are likewise equal. A kalpa in which a Buddha appears and a kalpa in which no Buddha appears are both equal, with no distinction.
In the kalpa of one Buddha, an ineffable number of Buddhas appear; in the kalpas of an ineffable number of Buddhas, one Buddha appears. They are all equal, without distinction.
A finite kalpa and an immeasurable kalpa are equal; an immeasurable kalpa and a finite kalpa are also equal. A kalpa with an end and a kalpa without an end are equal; a kalpa without an end and a kalpa with an end are also equal. This is precisely the absence of a discriminating mind. If there is a discriminating mind, then nothing is equal.
A kalpa of an ineffable length of time and a kalpa of a single thought-moment are equal; a kalpa of a single thought-moment and a kalpa of an ineffable length of time are likewise equal. All kalpas can enter the non-kalpa, and the non-kalpa can enter all kalpas; they are all equal and without obstruction.
Desiring to know fully, in a single thought-moment, the kalpas of formation and destruction of all worlds in the past, future, and present, one arouses the mind of unsurpassed, complete awakening. This is called the supernatural-power wisdom of fully knowing all kalpas, adorned by the great vow of first arousing the aspiration.
Commentary: The Bodhisattva wishes to know, in a single thought, all the kalpas of formation, abiding, destruction, and emptiness of all worlds in the past, present, and future, and therefore arouses the mind of unsurpassed, right, and equal enlightenment. This is called adorning the great vows made when first arousing the mind. Wisdom penetrates and clearly knows all kalpas, and spiritual powers work wondrously. This is the third example: the analogy of knowing the kalpas of formation and destruction.
O disciples of the Buddha! Further, setting aside this analogy, suppose there were someone who, in a single instant, could know the various distinct understandings of all the sentient beings in an asamkhyeya worlds in the eastern direction. If, moment after moment, they did so in this way for asamkhyeya kalpas…
Commentary: Buddhist disciples! Let us pause the example just given. Now let me give another example. Suppose there were someone who, in a single thought, knew all the different views held by all sentient beings in the asaṃkhyeya worlds in the east. In every moment, they knew all the different views held by all sentient beings in the asaṃkhyeya worlds, and this continued for an asaṃkhyeya number of kalpas.
There is a second person who, in a single moment of thought, can know the various distinctions in understanding among the sentient beings known by the person before him over asaṃkhyeya kalpas. In the same way, this continues for asaṃkhyeya kalpas, passing successively from one to another, up to the tenth. The same applies to the south, west, north, the four intermediate directions, above, and below.
Commentary: Again, there is a second person who, in a single thought-moment, can know that the person before him knows the various views of sentient beings over an asaṃkhyeya kalpa. In the same way, after an interval of an asaṃkhyeya kalpa, this continues in succession until the tenth person in each of the other nine directions, who is likewise so.
O sons of the Buddha! The limits of the various and differing understandings of sentient beings throughout the ten directions can be known. But no one can know the extent of the meritorious virtues and wholesome roots of a Bodhisattva who has first aroused the mind for Anuttara-samyak-sambodhi.
Commentary: Buddhist disciples, can one know exactly how many different views are held by all sentient beings throughout the ten directions? But no one can know the bounds of the merit and wholesome roots of a Bodhisattva who first arouses the mind for unsurpassed, right and perfect enlightenment.
Why is this? O children of the Buddha! A Bodhisattva does not set a limit; rather, in order to know the understanding of those sentient beings, he arouses the mind of unsurpassed, complete enlightenment. In order to fully know the various kinds of differing understandings of all sentient beings in all worlds, he arouses the mind of unsurpassed, complete enlightenment.
Commentary: Why is that so, Buddhist disciple? The Bodhisattva practices the Dharma of indeterminacy, but in order to know the various different views of those many sentient beings, gives rise to the aspiration for unsurpassed, complete, and perfect enlightenment. The Bodhisattva gives rise to the aspiration for unsurpassed, complete, and perfect enlightenment in order to know all the various different views of all sentient beings in all worlds.
That is, because one wishes to know the boundless range of all distinct understandings; because the understanding of one sentient being and the understandings of countless sentient beings are equal; because one wishes to attain the radiance of the wisdom of skillful means concerning inconceivable distinct understandings; because one wishes to know completely, without remainder, the distinct understandings of each and every one in the ocean of sentient beings; because one wishes to know completely the innumerable kinds of wholesome and unwholesome understandings in the past, present, and future; because one wishes to know similar and dissimilar understandings; because one wishes to know completely that all understandings are one understanding, and one understanding is all understandings; because one wishes to attain the Tathāgata’s power of understanding.
Commentary: Bodhisattvas, wishing to know all the different views, which have no bounds; because the views of one sentient being and the views of many sentient beings are equal. Bodhisattvas, wishing to attain the radiant wisdom of skillful means concerning inconceivably many different views. Bodhisattvas, wishing to know completely, without omission, each and every distinct view in the ocean of sentient beings. Bodhisattvas, wishing to know the countless kinds of wholesome and unwholesome views in the past, present, and future. Bodhisattvas, wishing to know similar views (worldly views) and dissimilar views (supramundane views). Bodhisattvas, wishing to know that all views are one view, and one view is all views. Bodhisattvas, wishing to attain liberation through the Tathāgata’s ten powers, therefore arouse the aspiration for unsurpassed, complete enlightenment.
In order to fully know the distinctions between superior and unsurpassed understanding, understanding with remainder and without remainder, and equal and unequal understanding.
Commentary: A Bodhisattva wishes to understand the understanding that is surpassed—that is, the wisdom and understanding of Bodhisattvas; the unsurpassed understanding—that is, the wisdom and understanding of Buddhas; the understanding with remainder—that is, the understanding of sentient beings in the nine realms; the understanding without remainder—that is, the understanding of the Buddha realm; equal understanding—that is, all kinds of equal understanding; and unequal understanding—that is, understanding that is not the same. Because there are various kinds of differing understanding, the Bodhisattva aspires to unsurpassed Bodhi.
Because one wishes to fully know the distinctions between dependent and independent understanding, shared and unshared understanding, bounded and boundless understanding, differentiated and undifferentiated understanding, wholesome and unwholesome understanding, and worldly and supramundane understanding.
Commentary: The Bodhisattva, wishing to understand views that have a basis and views that have no basis; shared views and unshared views; bounded views and boundless views; differing views and non-differing views; wholesome views and unwholesome views; worldly views, that is, the understanding of ordinary people; and supramundane views, that is, the understanding of sages, recognizes all these distinctions and therefore arouses the aspiration for unsurpassed, complete enlightenment.
Because [they] wish to attain the Tathagata’s unobstructed wisdom of liberation amid all wondrous, great, immeasurable, and true-position understanding.
Commentary: The Bodhisattva, wishing to attain the Tathāgata’s unobstructed liberating wisdom amid all wondrous understandings, great understandings, immeasurable understandings, and rightly established understandings, arouses the aspiration for unsurpassed, complete, and perfect enlightenment.
Because [one] wishes, through immeasurable skillful means, to know fully the realms of all sentient beings in the ten directions, and without remainder the pure and defiled, broad and brief, subtle and coarse understandings of each and every sentient being.
Commentary: The Bodhisattva, wishing to employ immeasurable means, fully knows all the realms of sentient beings in the ten directions, thoroughly understanding every sentient being—whether pure or defiled, vast or limited, subtle or coarse—without leaving anything out, and arouses the aspiration for unsurpassed perfect enlightenment.
Because they wish to know completely, without remainder, all profound and secret explanations, explanations of skillful means, discriminative explanations, natural explanations, explanations arising according to causes, explanations arising according to conditions, and every web of explanations, they arouse the aspiration for unsurpassed, complete, perfect awakening.
Commentary: The Bodhisattva wishes to know fully the profound and secret understanding—that is, true understanding; the understanding of expedient means—that is, skillful means, adapting measures to circumstances, places, and people; discriminative understanding—that is, carefully analyzing all principles; and natural understanding—that is, understanding things clearly and naturally. Understanding that arises from causes means that various kinds of understanding arise according to various causes. Understanding that arises from conditions means that various kinds of understanding arise according to various conditions.
All understandings are like a net. If one understands clearly, one attains liberation. If one does not understand clearly, one will remain trapped in the net forever. Having understood everything completely, without leaving anything out, one gives rise to the aspiration for unsurpassed, perfect, complete enlightenment. This is the fourth analogy: the analogy of skillfully knowing superior understanding.
O son of the Buddha, setting aside this example, suppose there were someone who, in a single moment, could know the differences among the faculties of all sentient beings in countless worlds in the eastern direction. If, moment after moment, they did this throughout an asamkhyeya kalpas, …
Commentary: Disciples of the Buddha! Set aside the example above for now. Here is another example. Suppose someone, in a single thought, knows the different faculties (the six faculties) of all sentient beings in countless worlds in the eastern direction. In every successive thought, this is so, continuing for a long period of asamkhyeya kalpas.
There is a second person who, in a single instant, can know the distinctions among all the faculties that the preceding person knows moment by moment over innumerable kalpas. This is elaborated in the same way, up to the tenth. The south, west, and north; the four intermediate directions; above and below are likewise so.
Commentary: Again, there is a second person who, in a single thought, knows every thought of the first person, who knows the different faculties of all sentient beings throughout a long period of asamkhyeya kalpas. This is elaborated in the same way up to the tenth person. The other nine directions are likewise.
O children of the Buddha! The limits of the differences among the faculties of all sentient beings in the worlds of the ten directions can be known. But no one can know the extent of the merit and roots of goodness of a bodhisattva who has just aroused the mind of unsurpassed, perfect, complete enlightenment.
Commentary: All the various faculties of all sentient beings in the worlds of the ten directions can be known to their limits. But no one can know the limits of the merit and wholesome roots attained by a Bodhisattva who has first aroused the aspiration for unsurpassed, right and complete enlightenment.
Why is this? Bodhisattvas set no limits; they arouse the mind of unsurpassed, complete enlightenment solely to know the faculties of the sentient beings in all those worlds. In order to fully know the various distinctions among the faculties of all sentient beings in all worlds, and so on, up to wishing to fully know the entire net of faculties, they arouse the mind of unsurpassed, complete enlightenment.
Commentary: Why is this? Because Bodhisattvas have no fixed means of liberating beings, and therefore have no limits. Yet, in order to know the faculties and dispositions of every single living being in those countless worlds, they bring forth the resolve for unsurpassed, proper, and equal enlightenment. Bodhisattvas wish to know all the many different faculties and dispositions of every single living being in all worlds. Some have sharp faculties and wisdom; some have dull faculties and are foolish. Some have wholesome roots, while others have unwholesome roots. There are all kinds of differences. Broadly speaking, they bring forth the resolve for unsurpassed, proper, and equal enlightenment in order to know the entire network of faculties. This is the fifth example: the example of skillfully knowing faculties.
O sons of the Buddha! Consider this further analogy. Suppose someone could, in the space of a single thought-moment, know the various desires and pleasures of all sentient beings in countless worlds in the eastern direction. Moment after moment, this would continue for an asamkhya of kalpas. Expanding on this successively, it would extend to the tenth direction. The south, west, and north, the four intermediate directions, above and below—all would likewise be so.
Commentary: “Buddhist disciples! Let us set aside for now the example just given and consider another one. Suppose there is someone who, in a single thought-moment, knows all the various preferences of every sentient being in the innumerable worlds in the east. That is, they know completely what each kind of sentient being prefers. In every thought-moment, it is the same, throughout an asamkhyeya kalpas. This applies to each person in turn, up to the tenth person. The same is true in the other nine directions.”
The pleasures desired by all sentient beings in the ten directions can be known in their full extent. But no one can know the extent of the merit and wholesome roots of a Bodhisattva who has first aroused the mind for unsurpassed, complete, and perfect enlightenment.
Commentary: The limits of all the preferences of sentient beings in the ten directions can be known. But no one can know the limits of the merit and wholesome roots attained by a Bodhisattva who has just first aroused the aspiration for unsurpassed, complete, perfect enlightenment.
Why is this so? O Buddha’s child, the Bodhisattva sets no limit, but arouses the aspiration for unsurpassed, complete, perfect enlightenment in order to know the desires and aspirations of that many sentient beings. In order to fully know the various desires and aspirations of all sentient beings in all worlds, and, to elaborate, up to the point of wishing to fully know the entire web of desires and aspirations, the Bodhisattva arouses the aspiration for unsurpassed, complete, perfect enlightenment.
Commentary: Why is this so? O disciples of the Buddha! A Bodhisattva has no fixed Dharma and no fixed scope. But because the Bodhisattva wishes to know the preferences of all sentient beings in those many worlds, the Bodhisattva gives rise to the aspiration for unsurpassed, complete, and perfect enlightenment. The Bodhisattva wishes to know every kind of preference of all sentient beings in all worlds. Stated broadly, the Bodhisattva wishes to know the entire web of preferences, and for this reason gives rise to the aspiration for unsurpassed, complete, and perfect enlightenment. This is the sixth example: the simile of skillfully knowing preferences.
O children of the Buddha! Set this analogy aside. Suppose someone could, in a single instant, know the various skillful means of all sentient beings in countless worlds in the eastern direction. Extend this account in the same way, up to the tenth direction: south, west, north, the four intermediate directions, above, and below—all likewise.
Commentary: O disciples of the Buddha! Let us stop the example just given and present another. Suppose there is someone who, in a single thought, knows all the various expedient means of all sentient beings in the innumerable worlds in the east. Extend this situation in the same way through the tenth person. The remaining nine directions are likewise.
The various expedient means of sentient beings in the ten directions can be known to their limits. But no one can know the extent of the merit and wholesome roots of a Bodhisattva who has first brought forth the mind for unsurpassed, complete, and perfect enlightenment.
Commentary: The limits of all the various expedient means of all sentient beings in the worlds of the ten directions can be known. But no one can know the limits of the merit and wholesome roots of a Bodhisattva who first arouses the aspiration for unsurpassed, complete, and perfect enlightenment.
Why is this so? Buddha’s sons, the Bodhisattva sets no limit; rather, wishing to know the various skillful means of sentient beings in so many worlds, he brings forth the aspiration for unsurpassed, complete, perfect enlightenment. In order to fully know the various skillful means of all sentient beings in all worlds, and, to speak at length, up to wishing to fully know the entire net of skillful means, he brings forth the aspiration for unsurpassed, complete, perfect enlightenment.
Commentary: Why is that? O disciples of the Buddha! Bodhisattvas have no fixed Dharma and no fixed limits. But because they wish to know the various skillful means of all sentient beings in those many worlds, they aspire to unsurpassed, complete, perfect enlightenment. Bodhisattvas aspire to unsurpassed, complete, perfect enlightenment because they wish to know all the various skillful means of all sentient beings in many worlds, and, speaking more broadly, because they wish to know the entire net of skillful means. This is the tenth example, the example of skillfully knowing skillful means.
Child of the Buddha, set aside this example. Suppose someone could, in a single moment, know the distinct minds of all the sentient beings in countless worlds in the eastern direction. Extending this broadly, even the distinct minds of all the sentient beings in all the worlds of the ten directions could be known to their full extent.
Commentary: O Buddhist disciple! Set aside for now the example just given. Let me offer another example. Suppose someone, in a single thought-moment, knows the various minds of all sentient beings throughout the countless worlds in the east. Extending this to the worlds of the ten directions, they would likewise know the limits of the various minds of all sentient beings.
No one can know the extent of the merit and roots of goodness of a Bodhisattva who has first aroused the mind of unsurpassed, complete, and perfect enlightenment. Why is that?
Commentary: No one can know the limits of the merit and roots of goodness of a Bodhisattva who has first aroused the aspiration for unsurpassed, complete enlightenment. Why can its limits not be known?
Children of the Buddha! A Bodhisattva sets no limit, but arouses the aspiration for unsurpassed, complete, perfect enlightenment in order to know the minds of however many sentient beings there may be. In order to know completely the various minds of the boundless sentient beings throughout the Dharma realm and the realm of space, and even to know exhaustively every web of minds, the Bodhisattva arouses the aspiration for unsurpassed, complete, perfect enlightenment.
Commentary: Buddhists! A Bodhisattva has no fixed Dharma and no fixed way of liberating beings. Yet, wishing to know the minds of all those sentient beings, the Bodhisattva brings forth the mind of Unsurpassed, Proper and Equal Enlightenment. Wishing to know fully the myriad thoughts and minds of boundless, countless sentient beings throughout the reaches of the Dharma Realm and the realm of empty space—even wishing to know every web of minds—the Bodhisattva brings forth the mind of Unsurpassed, Proper and Equal Enlightenment. This is the eighth analogy: the analogy of skillfully knowing the minds of others.
O son of the Buddha! Further consider this analogy. Suppose there were someone who, in a single instant, could know the various distinct karmas of all sentient beings in countless worlds in the east. To elaborate, the various distinct karmas of sentient beings throughout the ten directions could all be known to their limits.
Commentary: “Buddhist disciples, set aside for now the example just given. Let me give another example. If someone, in a single thought, could know all the different karmas of all beings in the countless worlds to the east—and, speaking more broadly, all the different karmas of all beings throughout the worlds of the ten directions—the Bodhisattva could know their limits.”
The extent of the wholesome roots of a Bodhisattva who has first aroused the mind of unsurpassed, complete, and perfect enlightenment cannot be known. Why is that?
Commentary: How much merit and how many roots of goodness does a Bodhisattva attain when first arousing the aspiration for unsurpassed, complete, perfect enlightenment? No one can know their extent. Why can’t it be known?
Disciples of the Buddha! A Bodhisattva sets no limit, but generates the aspiration for unsurpassed, complete, perfect enlightenment for the sake of knowing the karma of that many sentient beings. To fully know the karma of all sentient beings throughout the three times, and even to fully know the entire network of karma, the Bodhisattva generates the aspiration for unsurpassed, complete, perfect enlightenment.
Commentary: Bodhisattvas have no fixed Dharma and no fixed limits. But in order to know the karmic retributions of all those sentient beings, they arouse the mind of unsurpassed, complete, perfect enlightenment. Bodhisattvas arouse the mind of unsurpassed, complete, perfect enlightenment in order to know the karmic retributions of all sentient beings throughout the three times, and even to know all the nets of karma. This is the ninth example, illustrating the skillful knowledge of the characteristics of karma.
O children of the Buddha, consider this further example. Suppose there were someone who, in a single instant, could know all the various afflictions of the sentient beings in the countless worlds in the eastern direction. If, moment after moment, this continued until the end of an asamkhyeya kalpa, no one could know the limits of all the various distinctions among these afflictions.
Commentary: Buddhist disciples! Let us set aside the example just given for a moment and offer another. Suppose there were someone who, in a single thought, knew all the various afflictions of all sentient beings in the countless worlds of the east. In every thought, this continued for an immeasurable number of asamkhyeya kalpas. No one could know the bounds of all those diverse afflictions.
There is a second person who, in a single moment, can know the different afflictions of sentient beings that the preceding person knows over asamkhyeya kalpas. In the same way, this continues through asamkhyeya kalpas, expounded successively and at length up to the tenth. The southern, western, and northern directions, the four intermediate directions, above, and below are likewise so.
Commentary: Again, there is a second person who, in a single thought-moment, knows that the first person knows the afflictions of sentient beings over a period of asamkhyeya kalpas. In this way, another asamkhyeya number of kalpas passes. Expanding on this, it continues up to the tenth person. The other nine directions are all likewise.
O son of the Buddha! The limits of the differing afflictions of sentient beings in the ten directions can be known. The limits of the wholesome roots of a Bodhisattva who has just first aroused the aspiration for unsurpassed, complete, and perfect enlightenment cannot be known. Why is this so?
Commentary: Buddhist disciples! In the countless worlds throughout the ten directions, all sentient beings have different afflictions. Sentient beings are infinite and boundless, and their afflictions are likewise infinite and boundless, so there are all kinds of differences. Although there are so many afflictions, their limits can still be known. But how much merit and wholesome roots do Bodhisattvas attain when they first arouse the aspiration for unsurpassed, right and perfect enlightenment? Where do their limits lie? No one can know. Why can the limits of these wholesome roots not be known?
O disciples of the Buddha! The Bodhisattva sets no limit, but generates the aspiration for unsurpassed, complete, and perfect enlightenment in order to know the afflictions of sentient beings in that many worlds; and generates the aspiration for unsurpassed, complete, and perfect enlightenment in order to fully know the distinctions among the afflictions of all sentient beings in all worlds.
Commentary: Buddhist disciples! A Bodhisattva has no fixed Dharma, and therefore is not limited. But in order to know the afflictions of all sentient beings in those worlds, the Bodhisattva gives rise to the aspiration for unsurpassed, complete enlightenment. The Bodhisattva gives rise to the aspiration for unsurpassed, complete enlightenment in order to know all the many different afflictions of all sentient beings throughout all worlds. What are afflictions? They vex the mind and trouble the body. In broad terms, there are as many as eighty-four thousand; in essence, they come down to greed, anger, and ignorance. Greed causes affliction: greed knows no satisfaction, and not getting what one desires also causes affliction. When something is not possessed, one uses every possible means to obtain it. Once one has it, one fears losing it—these are all afflictions. Anger causes affliction: when one gets what one desires, one is delighted; when one does not get it, resentment arises—that is anger. Once anger flares up, it burns away all one’s merit. Therefore:
“A thousand days of gathering firewood; one small spark burns it all.”
The affliction of foolishness is ignorance wreaking havoc. With ignorance, craving arises. Craving for what? For enjoyment, for the pleasures of the five desires. Wanting to enjoy, one wants to make everything one’s own. Thus one acts in a deluded way, unable to distinguish black from white or good from evil. This is the manifestation of foolishness.
That is, in order to fully know the light and heavy afflictions, the dormant and arisen afflictions, the countless different kinds of afflictions in each and every sentient being, and their various forms of discernment and reflection, and to purify and uphold all defilements.
Commentary: Bodhisattvas want to know the origins of all afflictions: light afflictions, meaning afflictions that are not important, which are also the minor afflictions among the ten delusions; heavy afflictions, meaning very important afflictions, which are also the major afflictions among the eight delusions; afflictions latent within; and arising afflictions, meaning afflictions that give rise to everything. Every sentient being has immeasurable, boundless afflictions of all kinds, and all kinds of different perceptions and contemplations. By purifying and cultivating, all afflictions are transformed into bodhi, and all defiled thoughts are transformed into pure thoughts. For this reason, Bodhisattvas bring forth the aspiration for unsurpassed, true, complete enlightenment.
Wishing to fully understand the afflictions rooted in ignorance and those associated with craving, and to sever the afflictive bonds that lead to all realms of existence.
Commentary: The Bodhisattva wishes to know what ignorance and afflictions depend on. These include formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, and so on—the afflictions associated with them. The Bodhisattva must cut off all the fetters of affliction in the realms, and therefore gives rise to the aspiration for unsurpassed, complete enlightenment.
There are three kinds of fetters of affliction. First is the fetter of desire, which is all craving in the desire realm. Second is the fetter of existence, which is all craving associated with the form and formless realms. Third is the fetter of ignorance, which is ignorance throughout the three realms. These three fetters are the three outflows. If delusion and craving are cut off, the stream of birth and death will be ended forever.
In order to fully understand the afflictions of the greed category, the anger category, the delusion category, and the equal category, and to sever the roots of all afflictions.
Commentary: Why does a Bodhisattva arouse the aspiration for bodhi? To teach and guide sentient beings, the Bodhisattva therefore sets out to cultivate the Way. Only after cultivation has been brought to fruition can the Bodhisattva teach and guide sentient beings. To teach and guide sentient beings, one must first understand their faculties and dispositions. To understand their faculties and dispositions, one must first understand their desires—what sentient beings take delight in. Desire here means craving: the more craving there is, the more afflictions there are; the less craving, the fewer afflictions. The Bodhisattva wishes to know how much craving each sentient being has, and so arouses the aspiration for unsurpassed, right, and complete enlightenment.
The affliction of greed: Everyone has a share of it. If they are not greedy for fame, they are greedy for profit. Those greedy for fame die by fire; those greedy for profit die by water. Fame is harmful to people, and so is profit, yet no one recognizes this, so everyone is greedy. Some are greedy for wealth, some for sex, some for food, and some for sleep. Therefore:
Wealth, beauty, fame, food, and sleep
For these five roots, hell stands ready.
When people are greedy, they think it is a good thing. They do not realize that if they keep on being greedy, in the end they will fall into hell. There are only two kinds of people in the world: one kind lives for fame, and the other for gain.
Speaking of people who have left home, they want to become great abbots and great Dharma Masters. They keep striving until they grow old, then want to become venerable abbots and venerable Dharma Masters. They greedily aspire to become the most renowned Dharma Master in the world and the most influential monk, yet they still do not understand: if they greedily seek to become an old Dharma Master, they are not far from becoming a Dharma Master who dies of greed; if they greedily seek to become an old abbot, they are not far from becoming an abbot who dies of greed. They go on and on being greedy until they die, and then their hands are empty; they go wherever their karma takes them.
You must understand: if you crave wealth, you may die because of wealth; if you crave beauty, you will die because of beauty; if you crave fame and gain, you will die because of fame and gain; if you crave food, you will die because of food; if you crave sleep, you will die because of sleep. Those who crave sleep become more and more muddled the more they sleep, and the more muddled they become, the more they want to sleep. They keep sleeping until they sleep themselves to death. It is truly pitiful! The affliction of anger means becoming furious. When the mind of greed cannot be satisfied, the mind of anger arises. If it is mild, one harbors resentment in one’s heart; if it is severe, war breaks out. You covet, I seize; you may even die so that I can live. For example, when one country fights another, it is all caused by the anger of the leaders and heads of state. If there were no anger, the two countries would not be at war, and their people would be safe and sound.
Why is there war in the world? Because heads of state give rise to greed, wanting to invade other countries’ lands and seize their benefits. The leaders of those other countries, seeking to protect their nations and unwilling to have their benefits taken away, then come into conflict with the other countries, or go to war. As a result, the people of both countries suffer calamity; countless people die, and they endure hardship and misery. A careful study of how wars arise shows that they are all brought about by the anger of the leaders of the two countries. Countless people die, and an immeasurable amount of wealth and property is lost. This is the affliction of anger.
The affliction of delusion: This is foolish ignorance, a failure to understand things and principles. A foolish person has no sense of reason and disregards everything; they may even dare to murder people or set fires, without thinking or considering the consequences.
Defilements in equal measure: This means that greed, anger, and delusion are all abundant in equal measure. For example, how many afflictions of greed are there? How many afflictions of anger? How many afflictions of delusion? If they are further divided, they become countless myriad afflictions. The above is a brief explanation of greed, anger, delusion, and the other afflictions.
Wishing to fully know the afflictions of self, the afflictions of what belongs to self, and the affliction of self-conceit, and to awaken to the exhaustion of all afflictions without remainder.
Commentary: The Bodhisattva wishes to understand the afflictions of the self. Because there is a self, there are afflictions. If there were no self, there would be no afflictions. Everyone knows this principle, yet no one can let go of the self, and so countless afflictions arise. The Bodhisattva wishes to understand the afflictions of what belongs to the self. Because there is a self, this is mine and that is mine; my children belong to me, my property belongs to me. In short, absolutely everything belongs to me—these are all afflictions. The Bodhisattva wishes to understand the afflictions of arrogance. Arrogance means conceit, looking down on everyone. One feels that one is better than others in every way. An arrogant frame of mind gives rise to all kinds of afflictions. These three kinds of afflictions cause people great harm; because of them, there is birth and death.
When there are afflictions, there is attachment; when there is attachment, karma is created; and when karma is created, its retribution is experienced. If afflictions are empty, then karma is empty and karmic retribution is empty as well. When all is empty, there is no more birth and death. Wishing to realize that all afflictions have been completely extinguished, without remainder, the Bodhisattva gives rise to the aspiration for unsurpassed, complete and perfect enlightenment.
Wishing to fully understand the root afflictions and subsidiary afflictions that arise from inverted discrimination, and the sixty-two views that arise from the view of a self, in order to subdue all afflictions.
Commentary: The Bodhisattva, wishing to know all afflictions, understands that their roots arise from inverted discrimination. When there are roots of affliction, there are also secondary afflictions. The roots of affliction are greed, hatred, delusion, pride, doubt, the view of self, extreme views, wrong views, attachment to views, and attachment to rules and observances.
Secondary afflictions are divided into three kinds: great, medium, and minor. The eight great afflictions are torpor, restlessness, lack of faith, laziness, heedlessness, forgetfulness, distraction, and unawareness. The two medium afflictions are shamelessness and lack of moral restraint. The ten minor afflictions are anger, resentment, concealment, vexation, envy, stinginess, flattery, deceit, harmfulness, and arrogance.
Because of the view of self, sixty-two views arise. These sixty-two views do not originally exist; they arise from deluded grasping. Whatever is falsely grasped is not a correct and definitive truth. It has only a name, but no real meaning.
What are the sixty-two views? There are four views concerning each of the five aggregates. For example: “I regard form as myself; I am within form.” The same applies to the other four aggregates—feeling, perception, formations, and consciousness. These make twenty views. Across the three times, they become sixty. Add the views of annihilation and eternalism, and there are sixty-two views.
The sixty-two views arise from discrimination based on the view of self. Therefore, the Buddha accommodates them in order to dispel their afflictions. The Bodhisattva gives rise to the aspiration for unsurpassed, complete enlightenment in order to subdue all afflictions.
Wishing to know all afflictions and affliction-obstacles, to arouse the great compassionate mind of rescuing and protecting, to sever every net of afflictions, and to purify the nature of omniscience, one arouses the mind of unsurpassed, complete, perfect enlightenment.
Commentary: The Bodhisattva wishes to know all the afflictions that obscure. Just as clouds cover the sun, so ignorance obscures the radiant light of wisdom. There are five kinds of obscuration: 1). The hindrance of sensual desire: For some reason, a man wants to find a woman, and a woman wants to find a man. They search everywhere, and if they cannot find one, they become troubled. This is sensual desire wreaking havoc, causing you to become troubled.
2). Concealment by anger and hatred: When one cannot obtain what one desires, afflictions of anger and hatred arise. Anger is the expression that appears on the face; hatred is the resentment hidden in the heart. These two manifestations drive people to act on emotion and, when they lose all reason, to commit deranged acts—even murder and arson. There is nothing they will not do.
3). Sleep as concealment: Because of anger and frustration, one goes to sleep to ease one’s sorrow. But the more one sleeps, the more muddled one becomes; the mind grows drowsy, the body heavy, and one’s mind-nature is obscured.
4). Restlessness and remorse as an obscuration: After sleeping deeply, restlessness and remorse arise; one does not know what is right and what is not right, and thus becomes confused.
5). The Hindrance of Doubt: Once restlessness and remorse arise, one no longer believes anything. Doubt arises toward all phenomena, and indecision and uncertainty obscure the nature of the mind. Because one is not content, the five hindrances arise, obscuring everything until heaven and earth grow dark and one can no longer tell east from west or north from south. Alternatively, wealth, sex, fame, food, and sleep may be taken as the five hindrances: craving wealth obscures wisdom; craving sex, fame, food, and sleep also obscures wisdom.
The Bodhisattva wishes to understand the afflictive hindrance. A hindrance is an obstacle. There are two kinds of hindrances:
1). The afflictive hindrance: Arises from self-grasping and can obstruct the truth of tranquil Nirvana.
2). The obscuration of the knowable: It arises from grasping at phenomena and can obstruct the bodhi wisdom that knows the true nature of all dharmas. It also has three kinds: 2a) Afflictive hindrances: These are the various delusions, such as greed, anger, ignorance, conceit, and doubt.
2b). Karmic obstructions: That is, the various offenses of the five rebellious acts and the ten evils.
2c) Retributive obstacles: That is, the suffering retributions of the realms of hell, hungry ghosts, and animals. There are many other kinds of obstacles as well, which we will set aside for now.
Because the afflictions that cover and the affliction-obstacle are severe afflictions, Bodhisattvas must arouse great compassion to rescue and protect beings. Great compassion means a mind of great loving-kindness and compassion; it is also a sympathetic and merciful mind. With great compassion, a Bodhisattva does not see sentient beings as being at fault. No matter how difficult they are to tame and subdue, the Bodhisattva never stops teaching and transforming them. This is the manifestation of great compassion: a mind that rescues and protects all sentient beings, enabling them to sever all the nets of afflictions.
People’s afflictions become intertwined with one another and form a net. We ordinary beings, with our fleshly eyes, simply cannot see it. This net of afflictions is extremely powerful: you ensnare me, and I ensnare you. You will not teach me to escape the Three Realms, and I will not let you escape the Three Realms. Everyone ensnares one another, and none can escape the six paths of rebirth. If the net of afflictions is severed, then one escapes the Three Realms and attains liberation. So what can be used to sever the net of afflictions? Use the precious sword of precepts, samadhi, and wisdom; it is light and easy to wield, and can sever the net.
To restore the wondrously bright true mind through which all roots of wisdom and pure nature are recovered, Bodhisattvas arouse the mind of unsurpassed, proper and equal, right enlightenment. This is the tenth example, an analogy for skillfully understanding afflictions.
O child of the Buddha, let us set aside this example. Suppose someone, in a single instant, offered to the innumerable Buddhas in the East and to all the sentient beings in innumerable worlds various kinds of delicious food and drink, incense, flowers, clothing, banners, streamers, parasols, monasteries, splendid palaces, jeweled canopies, nets and hangings, every kind of ornamented lion throne, and various wondrous jewels; and showed them reverence and respect, bowed, praised them, humbly bent down and gazed upon them, continuously and without interruption, for countless eons. Suppose, further, that this person exhorted all those sentient beings, enabling them all to make offerings to the Buddhas in this way.
Commentary: The Bodhisattva Dharma Wisdom said: “Disciples of the Buddha! Set aside the previous example for now. Here is another example. Suppose someone, in a single moment of thought, uses all kinds of exquisite, fine food, or all kinds of incense, flowers, clothing, banners, canopies, and monasteries, gardens, and groves for the residence of the Sangha. They also use splendidly adorned palaces, with curtains, jeweled canopies, and jeweled nets of all kinds, to adorn lion thrones. They then use all kinds of beautiful jewels to make offerings to innumerable Buddhas in the east and to all the sentient beings in innumerable worlds in the east. Afterward, they respectfully attend upon the Buddhas, honor the Buddhas, pay reverence to the Three Jewels, praise the Three Jewels, and continue this for an immeasurably long time, through innumerable kalpas. They also resolve to exhort and teach all the sentient beings in innumerable worlds, and likewise make offerings to all the Buddhas of the three times in the ten directions.”
After the Buddha’s passing, each erected a stupa for him. The stupas were lofty and broad, made of the treasures of countless worlds and adorned in every way. In each stupa were countless images of the Tathagatas, whose light shone throughout countless worlds for countless kalpas. The same was true in the south, west, and north, in the intermediate directions, above, and below.
Commentary: Even after the Buddha’s passing into nirvana, each Buddha has a jeweled stupa built to make offerings to the Buddha’s relics. These jeweled stupas are lofty and immense. Throughout innumerable worlds, jeweled stupas made of the seven treasures are built, adorned with all kinds of ornaments and made exceedingly beautiful. Within each stupa are countless images of Buddhas. Adorned with the seven treasures, these Buddha images emit a great radiance that illuminates innumerable worlds. Even after the passage of countless kalpas, that radiance does not diminish. The same is true in the south, west, north, and east—in all four directions—as well as above and below: in all nine directions.
“O son of the Buddha, what do you think? Is this person’s merit great or not?” The Heavenly Emperor replied, “Only the Buddha knows this person’s merit; no one else can fathom it.”
Commentary: Bodhisattva Dharma Wisdom said to Śakra, “Buddha’s Son, what do you think? What is your impression? Is that person’s merit great?”
Śakra replied, “I do not know how great that person’s merit ultimately is. Only the Buddha knows. As for all the other Bodhisattvas, I fear they too cannot fathom it.”
O child of the Buddha! The merit of this person, compared with the merit of that Bodhisattva upon first arousing the aspiration, is not one hundredth, not one thousandth, not one hundred thousandth, nor even one part in an upaniṣad.
Commentary: Bodhisattva Dharma Wisdom once again called out, “Child of the Buddha! Although that person’s merit is very great, compared with the merit of a Bodhisattva who has just first brought forth the aspiration, it falls far short. It is not one hundredth, not one thousandth, not one hundred-thousandth; it is not even one part in an upaniṣad. No matter what example is given, it cannot compare with even one part of the merit of a Bodhisattva who has just first brought forth the aspiration.”
O son of the Buddha, consider this further analogy. Suppose there were a second person who, in a single thought-moment, could carry out the acts of offering performed over innumerable kalpas by the previous person and by all the sentient beings in countless worlds. Moment after moment, in this way, using immeasurable kinds of offerings, he made offerings to immeasurable Buddhas, the Tathāgatas, and to all the sentient beings in immeasurable worlds, for immeasurable kalpas.
Commentary: Disciples! Set aside the previous example for now. Let me give another example. Suppose there were a second person who, in a single thought, did as the person before him had done, making offerings to all sentient beings in countless worlds throughout countless kalpas. Every thought would be like this. Using immeasurable and boundless offerings, he would make offerings to immeasurable Buddhas and to all sentient beings in immeasurable worlds, likewise throughout an immeasurable number of kalpas.
The third person, and on up to the tenth person, is likewise able, in a single thought, to make all the offerings made by those before them. In every thought-moment, likewise, with boundless, peerless, uncountable, unnameable, inconceivable, immeasurable, ineffable, and ineffable beyond measure articles of offering, they make offerings to boundless Buddhas, up to and including an indescribable number of indescribable Buddhas, and to all sentient beings in as many worlds as that, throughout boundless kalpas, up to and including an indescribable number of indescribable kalpas.
Commentary: The third person likewise makes offerings to countless Buddhas and countless sentient beings, and so on, up to the tenth person, who does the same. In a single thought-moment, that person presents the same kinds of offerings as the first person. Every thought-moment is like this, thought after thought. There are no bounds, nothing comparable; these cannot be counted with numbers, measured with a ruler, or described in words. Simply put, they are beyond saying, beyond saying: unutterable kinds of offerings, made to boundless Buddhas, up to Buddhas beyond saying, beyond saying, and all sentient beings in immeasurable, innumerable worlds. This continues through boundless kalpas, up to a number of kalpas beyond saying, beyond saying.
After the Buddha’s passing into extinction, each erected a stupa for him. The stupas were tall and broad, and this continued throughout the kalpa.
Commentary: After the Buddha has passed into nirvana, they all build precious stupas. These stupas are not only so tall that they reach the clouds, but also immeasurably vast. Even throughout the kalpa of abiding, they build such precious stupas for the Buddhas and make offerings to the Buddhas’ relics and images.
O son of the Buddha! The merit described above, compared with the merit of a Bodhisattva who has just aroused the aspiration, is not one-hundredth, not one-thousandth, not one-hundred-thousandth, and not even one part in an upaniṣad. Why is this?
Commentary: Buddhist disciples, the merit of those mentioned above who made offerings to the Buddhas is not one hundredth, not one thousandth, not one hundred-thousandth of the merit of a Bodhisattva who has just aroused the aspiration. It is not even one upaniṣadth. In short, a Bodhisattva’s arousing even a little bodhicitta surpasses the merit of those who make offerings to countless Buddhas. Why is this so?
Disciples of the Buddha! A Bodhisattva Mahāsattva sets no limit, but gives rise to the aspiration for anuttarā-samyak-saṃbodhi for the sake of making offerings to that many Buddhas; and gives rise to the aspiration for anuttarā-samyak-saṃbodhi for the sake of making offerings to all the Buddhas throughout the Dharma Realm and the realm of space, innumerable beyond expression, in the ten directions, past, future, and present.
Commentary: Disciples of the Buddha! The great bodhisattvas’ resolve for bodhi knows no bounds. The realm of the bodhisattvas has no fixed limits. They bring forth the mind of unsurpassed, perfect, complete enlightenment in order to make offerings to all the Buddhas. The bodhisattvas bring forth the mind of unsurpassed, perfect, complete enlightenment in order to make offerings to all the Buddhas of the past, future, and present—the three times—in the ten directions, throughout all of empty space and the entire Dharma realm, countless beyond description. This is the eleventh example: the simile of making offerings to Buddhas and sentient beings.
Having generated this mind, one can know when all Buddhas of the past first attained perfect enlightenment and entered Nirvana, believe in all the wholesome roots possessed by all Buddhas of the future, and know the wisdom possessed by all Buddhas of the present.
Commentary: After a Great Bodhisattva has aroused the aspiration for bodhi, they will know the past of all Buddhas, from their initial aspiration through attaining Perfect Enlightenment and entering Nirvana. They will also know all the roots of goodness of all Buddhas of the future, and all the wisdom of all Buddhas of the present.
This Bodhisattva can believe in, accept, cultivate, attain, know, realize, and accomplish all the merits possessed by the Buddhas, and can be equal in nature to all the Buddhas.
Commentary: All the merits of all the Buddhas of the three times can be attained by Bodhisattvas who have just aroused the aspiration, who believe and expound this Dharma, receive and uphold it, or cultivate it. Those who practice this Dharma-gate share the same nature as the Buddhas.
Why is that? This Bodhisattva arouses the aspiration in order not to sever the lineage of all Tathagatas; to fill and pervade all worlds; to liberate the sentient beings of all worlds; to know the formation and destruction of all worlds; to know the defilements and purity of all sentient beings; to know the purification of the three realms of existence in all worlds; to know the mental inclinations, afflictions, and habitual tendencies of all sentient beings; to know how all sentient beings die here and are reborn there; to know the capacities and skillful means of all sentient beings; to know the mental activities of all sentient beings; and to know the wisdom of all sentient beings throughout the three times.
Commentary: Why does a Bodhisattva first arouse the aspiration, or arouse the aspiration for bodhi and cultivate the Way? To carry on the Buddha’s life of wisdom; to keep the lineage of the Tathāgata from being cut off; to fill all worlds; to deliver all sentient beings throughout all worlds; to know all the arising, abiding, decay, and extinction of every world; to know how all sentient beings become defiled and how they can be transformed and purified; to know how all the worlds of the three realms can be made pure; to know the desires and habitual afflictions of all sentient beings; to know when all sentient beings die in this world and are reborn in another; to know all the skillful means suited to the faculties of all sentient beings; to know the mental activities of all sentient beings; and to know the wisdom of all sentient beings throughout the three times.
Because of having generated the aspiration, one is constantly remembered by all the Buddhas of the three times and will attain the unsurpassed Bodhi of all the Buddhas of the three times. One is then bestowed with their wondrous Dharma by all the Buddhas of the three times and becomes equal in intrinsic nature to all the Buddhas of the three times. Having cultivated the Dharma that assists the path of all the Buddhas of the three times, one accomplishes their powers and fearlessnesses, adorns their distinctive Buddha-dharmas, and fully attains the wisdom with which all the Buddhas in the Dharma realm teach the Dharma.
Commentary: Because they have aroused the aspiration for bodhi, they are constantly remembered by all the Buddhas of the three times and will attain the unsurpassed bodhi of all the Buddhas of the three times. They immediately receive the various wondrous Dharmas taught by all the Buddhas of the three times and immediately become equal in essential nature to all the Buddhas of the three times. They have also cultivated the practices that support the path of all the Buddhas of the three times, and have also perfected the ten powers and four kinds of fearlessness of all the Buddhas of the three times. They also adorn themselves with the eighteen exclusive Buddha-dharmas of all the Buddhas of the three times. Upon first arousing the aspiration, a Bodhisattva will attain the wisdom of the Dharma realm and the Dharma teachings expounded by all the Buddhas, and will use various skillful means and Dharma-gates to teach and transform sentient beings.
Why is this? Because by generating this aspiration, they will attain Buddhahood. You should know that this person is equal to all the Buddhas of the three times, equal to the realm of the Tathagatas of the three times, equal to the virtues of the Tathagatas of the three times, and attains the Tathagata’s ultimate, equal, true wisdom of one body and immeasurable bodies.
Commentary: Why is that? Because through this generation of the aspiration, one will attain Buddhahood. You should know that a Bodhisattva who first generates this aspiration immediately becomes one with the Buddhas of the three periods. Immediately, their realm is equal to that of the Thus Come Ones, the Buddhas of the three periods. Immediately, their merits and virtues are equal to those of the Thus Come Ones, the Buddhas of the three periods. Attaining one Buddha body is also attaining immeasurable Buddha bodies. A verse in the Radiant Awakening chapter of this sutra says:
One body becomes countless bodies
Countless bodies become one again
Clearly knowing all the worlds
Manifesting forms everywhere This body comes from nowhere,
Nor is it gathered in any place.
Because sentient beings make distinctions,
They see the Buddha in all sorts of forms.
A single body can manifest immeasurable bodies, and immeasurable bodies are accomplished from a single body. Clearly understanding all worlds, it manifests all kinds of bodies, filling every place. This body comes from nowhere and is not formed by accumulation. Because sentient beings make distinctions, the Buddha manifests all kinds of bodies, enabling sentient beings to see the Buddha’s body according to their conditions. Bodhisattvas who have just aroused the aspiration attain the Buddha’s great, equal, ultimate wisdom—the true great wisdom.
At the moment of arousing the aspiration for enlightenment, one is praised by all the Buddhas of the ten directions; one can preach the Dharma, teach and subdue all sentient beings in all worlds; one can cause all worlds to tremble; one can illuminate all worlds; one can put an end to the suffering of the evil realms in all worlds; one can adorn and purify all lands; one can manifest Buddhahood in all worlds; one can cause all sentient beings to rejoice; one can enter the nature of all Dharma realms; one can uphold the Buddha lineage of all Buddhas; and one can attain the radiant wisdom of all Buddhas.
Commentary: When a Bodhisattva first arouses the aspiration and begins practicing the Bodhisattva path, all the Buddhas of the ten directions immediately praise and commend him, saying, “Ah! In this world, another person has aroused the aspiration for bodhi. In the future, he will certainly attain Buddhahood. Excellent! Excellent! This man is very resolute. He has aroused the aspiration to practice the Bodhisattva path. How worthy of rejoicing! How worthy of rejoicing!”
When a Bodhisattva first arouses the aspiration, he immediately receives the blessings of the Buddhas of the ten directions, and his great wisdom opens up. He attains unobstructed eloquence and speaks the Dharma for sentient beings, teaching, transforming, and taming all sentient beings in every world. At that time, all worlds experience six kinds of upheaval: quaking, roaring, striking, moving, surging, and rising—the six phenomena.
Wisdom’s radiance immediately illuminates all worlds. The various sufferings in the evil destinies of all worlds are immediately extinguished. All the buddha lands are immediately adorned and purified. He is immediately able to manifest Buddhahood in all worlds. He immediately causes all sentient beings to be joyful and delighted. He immediately enters the entire nature of the Dharma realm, pervading the ten directions. He immediately preserves all the lineages of the Buddhas so that they do not become extinct. He immediately attains the Buddha’s light of omniscient wisdom.
This Bodhisattva who has newly aroused the aspiration does not attain even the slightest thing in the three times. That is to say: whether Buddhas or the Dharma of Buddhas; whether Bodhisattvas or the Dharma of Bodhisattvas; whether Solitary Realizers or the Dharma of Solitary Realizers; whether Hearers or the Dharma of Hearers; whether the world or worldly dharmas; whether the supramundane or supramundane dharmas; whether sentient beings or the dharmas of sentient beings. The Bodhisattva seeks only omniscience, and in all Dharma realms the mind clings to nothing.
Commentary: The Bodhisattva who first arouses that aspiration attains the same realization as all Buddhas of the ten directions and three periods of time. That is, all the Dharma spoken by the Buddhas; all the Dharma spoken by the Bodhisattvas; all the Dharma spoken by the Pratyekabuddhas; all the Dharma spoken by the Śrāvakas; all the conditioned dharmas of the world; all the unconditioned dharmas beyond the world; and all the dharmas of sentient beings. When the Bodhisattva first arouses the aspiration for Bodhi, he seeks only omniscient wisdom and remains unattached to every thought throughout all the realms of Dharma.
At that time, through the Buddha’s spiritual power, worlds as numerous as the dust motes in ten thousand Buddha-lands in each of the ten directions shook in six ways: moving, moving everywhere, moving universally; rising, rising everywhere, rising universally; surging, surging everywhere, surging universally; vibrating, vibrating everywhere, vibrating universally; roaring, roaring everywhere, roaring universally; and striking, striking everywhere, striking universally. They rained down all kinds of heavenly flowers, heavenly incense, powdered heavenly incense, heavenly flower garlands, heavenly garments, heavenly jewels, and heavenly adornments; they played heavenly music and emitted heavenly light and heavenly sounds.
Commentary: At that time, through the Buddha’s spiritual powers and majestic might, in each of the ten directions, worlds as numerous as the dust particles in ten thousand Buddha-lands all experienced six kinds of tremors. These were: shaking—shaking in one place; universal shaking—shaking throughout one world; and equal universal shaking—all worlds trembling simultaneously. The same applies to arising, surging, quaking, roaring, and striking. Such phenomena arose everywhere, making eighteen kinds of tremors.
At the same time, all the heavenly flowers, heavenly incense, powdered heavenly incense, heavenly flower garlands, heavenly garments, heavenly jewels, heavenly ornaments, and so on rained down from the sky; heavenly music was played, heavenly light was emitted, and heavenly sounds resounded.
At that time, beyond worlds in each of the ten directions, as numerous as dust motes in ten Buddha-lands, there were Buddhas as numerous as dust motes in ten thousand Buddha-lands, all named Dharma Wisdom. Each manifested its body and, before Bodhisattva Dharma Wisdom, spoke thus: “Excellent! Excellent, Dharma Wisdom! You are now able to expound this Dharma. We, the Buddhas in each of the ten directions, as numerous as dust motes in ten thousand Buddha-lands, also expound this Dharma. All the Buddhas speak in this way.”
Commentary: At that time, in each of the ten directions, throughout worlds as numerous as the dust particles in ten Buddha-lands, there were also Buddhas as numerous as the dust particles in ten thousand Buddha-lands. All those Buddhas bore the name Buddha Dharma Wisdom. Each Buddha Dharma Wisdom manifested before the Bodhisattva Dharma Wisdom, and, speaking in unison, said: “Well done! Well done, Dharma Wisdom! Here, you are now expounding the Dharma on the merits and virtues of first giving rise to the aspiration for bodhi. In each of our ten directions, there are Buddhas as numerous as the dust particles in ten thousand Buddha-lands, and they are all expounding this same Dharma. All the Buddhas are likewise expounding the Dharma on the merits and virtues of first giving rise to the aspiration for bodhi.”
When you preached this Dharma, bodhisattvas as numerous as the dust motes in ten thousand Buddha-lands aroused the aspiration for bodhi. We have now all received predictions that, in a future age, after a thousand inconceivable, boundless kalpas have passed, we will attain Buddhahood in one and the same kalpa and appear in the world. We will all be called Tathāgatas of Pure Mind, though the worlds in which we dwell will each be different. We will all uphold this Dharma, so that in future ages all bodhisattvas who have never heard it may hear it.
Commentary: The Buddha again said to Dharma Wisdom, “Dharma Wisdom! The Bodhisattvas, as numerous as the dust particles in ten thousand Buddha-lands, have now heard you expound the merits of first arousing the resolve for bodhi, and have simultaneously aroused that resolve. We now confer predictions upon them: in the future, they will become Buddhas. After passing through a thousand inconceivable, boundless kalpas, they will all become Buddhas in the same kalpa and appear in the world. They will all have the Buddha-name Tathagata of Pure Mind, though they will appear in different worlds. We will all uphold this Dharma, enabling future Bodhisattvas who arouse the resolve for bodhi and have never heard this Dharma to hear it in full.”
Just as in this Saha world, this Dharma is preached atop Mount Sumeru in the four continents, causing all sentient beings to hear it and receive its teachings, so too, in hundreds of thousands of kotis and nayutas of worlds in the ten directions—countless, immeasurable, boundless, incomparable, uncountable, indescribable, inconceivable, immeasurable, and unspeakable—throughout the Dharma realm and the realm of empty space, this Dharma is also preached to teach and transform sentient beings.
Commentary: Just as at the Palace of Pervasive Victory in the Heaven of Indra, atop Mount Sumeru, in this Saha world across the four continents, the Dharma of the merits of first arousing the mind is expounded, so that all sentient beings who hear it may receive the Buddha’s teaching and guidance, so too in the ten directions—in hundreds of thousands of millions of nayutas, numberless, boundless, beyond counting, beyond description, beyond thought, beyond measure, beyond words, and beyond words upon words, throughout all space and pervading the Dharma realm—in every world, this Dharma is expounded to teach and guide all sentient beings, enabling them to leave delusion and return to awakening, arouse the bodhi mind, and attain the unsurpassed path.
Those who preach the Dharma are all named Dharma Wisdom. They preach this Dharma entirely through the Buddha’s spiritual power and the power of the World-Honored One’s original vows: to reveal the Buddha-Dharma, to illuminate all with the light of wisdom, to expound the true meaning, to enable realization of the nature of the Dharma, to make the entire assembly rejoice, to reveal the causes of the Buddha-Dharma, to attain equality with all Buddhas, and to understand that the Dharma Realm is without duality.
Commentary: The Bodhisattvas who expound the Dharma on the merits of first arousing the bodhi mind all share one name: Bodhisattva Dharma Wisdom. This is because they all rely on the great awesome spiritual power of the Buddhas of the ten directions; because of the original vows made in the past by the Buddhas of the ten directions; and because they wish to reveal the Buddhadharma and instruct sentient beings. They use the light of wisdom to illuminate all worlds—that is, they expound all wisdom to sentient beings, enabling them to awaken. They wish to open up and expound the truth and principles of the Way; to enable all sentient beings to realize the nature of Dharma and become Buddhas; and to bring joy and delight to everyone in the Dharma assembly. They wish to reveal the causes of the Buddhadharma so that all sentient beings may understand them. What are the causes of the Buddhadharma? They are wholesome causes. They wish to enable all sentient beings to attain the equal fruit of Buddhahood, which is also Perfect, Complete Enlightenment, and to understand that the Dharma realms of the ten directions are all one. For these ten causes and conditions, they expound the Dharma on the merits of first arousing the bodhi mind.
At that time, Bodhisattva Dharma Wisdom universally surveyed all the assemblies in the lands of the ten directions throughout the realm of empty space, wishing to bring all sentient beings to fulfillment, to purify and sustain all karmic results, to fully reveal the pure realm of Dharma, to uproot the roots of all defilements, to increase vast faith and understanding, to enable all to know the faculties of immeasurable sentient beings, to enable all to know the equality of the dharmas of the three times, to enable all to contemplate the realm of Nirvana, and to increase his own pure roots of goodness. By the Buddha’s power, he then spoke these verses:
Commentary: At that time, the great Bodhisattva Dharma Wisdom surveyed the entire expanse of space and all the assemblies in the Buddha lands throughout the ten directions. This was in order to enable all sentient beings to attain Buddhahood; to enable all sentient beings to purify all their defiled evil karma, obtain pure wholesome karma, and clearly understand the principle of planting causes and reaping results; to cause the pure source of the Dharma Realm to be fully revealed; to enable all sentient beings to eradicate all the defiled roots of ignorance and afflictions; to enable all sentient beings to increase their vast faith and understanding; to enable all sentient beings to know the innumerable faculties and dispositions of sentient beings; to enable all sentient beings to know that the dharmas of the three periods of time are equal; to enable all sentient beings to contemplate the realm of Nirvana as permanence, bliss, self, and purity; and to enable all sentient beings to increase their own pure roots of goodness. For these reasons, Bodhisattva Dharma Wisdom, relying on the great majestic spiritual power and empowerment of Shakyamuni Buddha, spoke one hundred and twenty-one verses.
For the benefit of the world, arouse the Great Mind
Its mind pervades the ten directions
Sentient beings, lands, the Dharma of the three times
Buddhas and Bodhisattvas, the supreme ocean
Commentary: Why does a Bodhisattva arouse the bodhi-mind? Because they wish to benefit all sentient beings in the world, they arouse the great mind. The great mind extends throughout the worlds of the ten directions. All sentient beings, lands, the dharmas of the three times, Buddhas, Bodhisattvas, and the great assembly of the supreme oceanic gathering listen to the Dharma.
Ultimately, equal to empty space and the Dharma realm
All the worlds whatsoever
As all the Buddhas’ Dharmas proceed
Thus one gives rise to the aspiration without regression.
Commentary: To the ends of empty space, throughout the Dharma Realm, in all worlds of the ten directions—whatever world it may be, whatever land it may be—wherever there are Buddhas and the Dharma, Bodhisattvas go there and extensively make offerings to the Buddhas of the ten directions. Those who arouse the great Bodhi mind in this way will never regress.
With compassionate regard for sentient beings, never abandoning them for a moment;
Free from all afflictions and harm, benefiting all widely;
Light shines upon the world, becoming a refuge;
The Ten Powers protect and keep them in mind—beyond thought and measure.
Commentary: The Bodhisattva arouses the great bodhi mind and is constantly compassionately mindful of all sentient beings, never forgetting them even for a moment. The Bodhisattva wishes to free them from distress and harm, and to benefit all sentient beings everywhere. The Bodhisattva radiates light that illuminates all worlds, leading all sentient beings to take refuge in the Three Jewels. Using the Buddha’s ten powers to protect and watch over all sentient beings, the Bodhisattva cultivates inconceivable practices.
All lands in the ten directions enter,
All forms and appearances are manifested,
Like the Buddha, merit and wisdom are vast and boundless,
Cultivate causes in accordance, without attachment,
Commentary: The Bodhisattva goes to all the lands in the ten directions to make offerings to the Buddhas and teach and transform sentient beings, manifesting every kind of form. His merit and wisdom are like the Buddha’s, vast and boundless. He also skillfully follows all the Buddha’s teachings in his practice, always accommodating sentient beings and following the Bodhisattva path. While cultivating all kinds of practices at the causal stage, he must not become attached. The wondrous point of the Buddha’s teachings is that they break through sentient beings’ attachments.
Why are sentient beings selfish? Why can’t they see through things? Why can’t they let go? It is because they are attached—to their country, their home, their bodies, and all their possessions—and thus have immeasurable afflictions.
Some worlds stand upright or lie on their sides
Rough and fine, vast and great, of countless kinds
When a Bodhisattva first arouses the supreme aspiration
They can all travel there without obstruction
Commentary: Some worlds are upright in form, while others are tilted or inverted. There are coarse worlds—that is, worlds in the evil age of the Five Turbidities—and good worlds, such as the Land of Ultimate Bliss. There are vast worlds and tiny worlds. Worlds are of innumerable and boundless kinds. Once a Bodhisattva has aroused the bodhi mind, they can travel to all worlds, diligently make offerings, and teach and transform sentient beings without encountering any obstacles.
The Bodhisattvas’ excellent practices are unspeakable.
They all diligently cultivate, abiding nowhere;
Seeing all Buddhas, they are always joyful,
And universally enter the profound ocean of Dharma.
Commentary: The Bodhisattva’s practice of the supremely excellent Dharma-gates is beyond words. He diligently cultivates every kind of practice without attachment. Whenever he sees any Buddha, his mind is always filled with joy, and he enters everywhere into the profound ocean of the Buddhas’ wisdom.
Compassionately pitying the beings of the five destinies
Causing defilements to be removed, making all pure
Continuing and flourishing the Buddha lineage without interruption
Destroying Māra’s palace without remainder
Commentary: The Bodhisattva compassionately pities the beings suffering most in the five realms: hell beings, hungry ghosts, animals, asuras, and humans. Why do we fall into the five realms? Because greed, anger, and delusion are so strong, and our defilements so deeply rooted. Therefore, we must sweep away these defilements and restore our original purity. We must continue the Buddha’s lineage so that it is not severed, and shatter the palaces of Mara so that not a trace remains.
Already abiding in the Tathāgata’s nature of equality,
Skillfully cultivating the wondrous path of skillful means,
Arousing faith in the Buddha’s realm,
Receiving the Buddha’s consecration with an unattached mind.
Commentary: A Bodhisattva who has aroused the Bodhi mind abides in the ocean of the Buddha’s equal nature and skillfully cultivates all kinds of wondrous expedient Dharma gates. The Bodhisattva has deep faith, without doubt, in all the realms of the Buddhas and the Dharma they teach. Therefore, when consecrated by the Buddhas, the Bodhisattva’s mind remains unattached. Why? Because the Bodhisattva is already one with the Dharma Realm and the realm of space, and so is not attached.
Two Qualities Buddha, mindful of repaying kindness
The mind is like a diamond, indestructible
One can clearly comprehend the Buddha’s practice
Naturally cultivate the practice of bodhi
Commentary: The One Perfect in the Two Qualities (Wisdom and Compassion) is the Buddha. Because his blessings and wisdom are complete, he is revered by gods and humans. In every thought, he repays the kindness of the Buddha and sentient beings. The mind that cultivates the Bodhisattva path is as firm as a vajra, possessing a firm, radiant, sharp power that no force can destroy. This means that one’s resolve to cultivate the path cannot be changed. Those who cultivate the Bodhisattva path must be like a vajra from the moment they first arouse the aspiration until their final thought; that is, they must never retreat from the mind of unsurpassed, right, and complete enlightenment. Cultivating the path requires the spirit of persevering from beginning to end; one must not be hot one moment and cold the next. When practicing the Buddha’s Dharma, one should illuminate it thoroughly with the light of wisdom. Then one will naturally and constantly cultivate the Dharma door of Bodhi conduct.
A practitioner of the Way must grow more diligent and more patient day by day. Cultivating the Way is like rowing a boat upstream: if one does not strive diligently, one will be swayed by opposing conditions and fall back. Patience is the foremost method of cultivating the Way. Even what one cannot endure, one must endure; even what one cannot bear, one must bear. Only by doing so can one fulfill the practice of bodhi.
The thoughts of beings in the various realms differ immeasurably;
Karmic results and minds are not one and the same;
Even their faculties and natures differ in countless ways;
Upon arousing the Great Mind, all are clearly seen;
Commentary: The realms contain all kinds of differences, and the thoughts of every kind of sentient being are immeasurable and boundless. Sentient beings give rise to delusion, create karma, and undergo its retribution in different ways; their thoughts also differ and are not the same. Even the faculties and dispositions of sentient beings vary in all kinds of ways. When a Bodhisattva arouses the aspiration for enlightenment, the beings’ karmic retributions, thoughts, faculties, and dispositions are all clearly seen.
Its mind is vast, equal to the Dharma-realm;
Unrelying and unchanging, like space;
It turns toward Buddha-wisdom, grasping at nothing;
It clearly understands ultimate reality, free from discrimination;
Commentary: When Bodhisattvas give rise to the Bodhi mind, their minds are vast and boundless, one with the Dharma realm. They have nothing to rely on and undergo no change, like empty space. They aspire toward the Buddha’s wisdom, but do not grasp it. Hence: “There is no wisdom, nor any attainment.” They thoroughly understand the true principle and essence, free from all discrimination.
Know the minds of sentient beings without the conception of arising,
Fully understand all dharmas without the conception of dharmas,
Though distinguishing everywhere, remain without discrimination,
Go to all the countless nayuta lands.
Commentary: Bodhisattvas give rise to the bodhi mind and know the minds of sentient beings, yet do not entertain deluded thoughts about them. Because Bodhisattvas are free of marks and deeply enter the treasury of the sutras, their wisdom is like the ocean. They understand the principle of the true nature of all dharmas, yet have no attachments, no thoughts of sentient beings, no thoughts of self, and no thoughts of dharmas. Nevertheless, they enter every world and teach and transform all sentient beings without discrimination. If there are a hundred million nayutas of Buddha-lands, Bodhisattvas go to all of them to draw near to the Buddhas, pay homage to them, and make offerings to them.
The wondrous Dharma treasury of the countless Buddhas,
By following and contemplating, one can enter it all,
The faculties and practices of sentient beings—none are unknown,
To reach such a state as the World-Honored One.
Commentary: Bodhisattvas accord with and contemplate the immeasurable treasury of wondrous Dharma of all Buddhas, and deeply penetrate the Tathāgata’s Dharma-nature. They know all the faculties, natures, and conduct of sentient beings. Bodhisattvas can be born into the family of the Dharma King and attain the most exalted position.
The pure great vows are ever in accord
They delight in making offerings to the Tathagata and never turn back
Gods and humans who see them never tire of seeing them
They are always protected and remembered by all the Buddhas.
Commentary: Bodhisattvas make great vows and undertake great pure practices, remaining in accord with them at all times. This means practicing in accordance with the vows they have made and delighting in the Dharma practice of making offerings. They make offerings to all Buddhas of the ten directions and the three periods of time, never retreating from their resolve to make offerings. When gods and humans see such a Bodhisattva arouse the mind of bodhi, they are always filled with joy and never grow weary or feel they have done enough. Therefore, the Buddhas of the ten directions are constantly mindful of and protect them.
His mind is pure, relying on nothing;
Though he contemplates the profound Dharma, he does not grasp at it;
Thus he contemplates for immeasurable kalpas;
Throughout the three times, he clings to nothing;
Commentary: The Bodhisattva’s mind is always pure, without even a trace of defiled thought. Yet the Bodhisattva often contemplates subtle and profound Dharma without grasping at it, understanding all dharmas without clinging to any of them. The Bodhisattva contemplates the profound meaning of all dharmas in this way for immeasurable kalpas. The Bodhisattva does not cling to the Dharma taught by the Buddhas of the past, present, or future.
Its mind is firm and difficult to destroy;
It advances toward the Buddha’s enlightenment without obstruction;
It aspires to the wondrous path, dispelling delusion and confusion;
It traverses the Dharma realm without tiring;
Commentary: The Bodhisattva gives rise to the mind of enlightenment, which is exceedingly steadfast, like a vajra, and cannot be destroyed in any way. The Bodhisattva sets out toward the great path of the Buddhas’ enlightenment, without obstruction. The Bodhisattva resolves to pursue the wondrous fruits of the Way and dispels every kind of ignorance and delusion. The Bodhisattva travels throughout the Dharma Realm, going to every world to teach and transform sentient beings, enduring hardship and toil without ever growing weary of them.
Know that the dharmas of words and speech are all quiescent;
Enter only true suchness, leaving divergent understanding behind.
Contemplate all the realms of the Buddhas in accord;
Attain understanding of the three times, with mind unobstructed.
Commentary: The Bodhisattva knows that all dharmas and words are quiescent, yet enters the principle of true suchness, wholly free from erroneous and unsettled views. He observes in accordance with all the realms of the Buddhas of the ten directions, comprehends the Dharma of the Buddhas of the three times, and has no obstruction in his mind.
When a Bodhisattva first arouses a vast and great mind,
Then they can journey throughout the lands of the ten directions;
The Dharma doors are immeasurable, beyond words;
The light of wisdom shines everywhere, and all is clearly understood;
Commentary: When a Bodhisattva first gives rise to bodhicitta and begins to form a vast aspiration, the Bodhisattva’s transformation bodies immediately travel to the Buddha-fields in the ten directions to make offerings to all the Buddhas. Although the Dharma-doors are innumerable beyond description, the radiant great wisdom of the Bodhisattva shines throughout the true nature of all dharmas, comprehending them all completely.
Great compassion delivers far and wide, peerless
Loving-kindness pervades, equal to empty space
Yet toward sentient beings, it makes no distinctions
Thus pure, it moves through the world
Commentary: Bodhisattvas have great compassion. Compassion can eliminate all the suffering of sentient beings and broadly ferry all sentient beings beyond the Three Realms. This great compassion is supreme and incomparable. Loving-kindness bestows happiness on all sentient beings; with a mind of loving-kindness, Bodhisattvas protect and save all sentient beings everywhere, as vast as space. They regard all sentient beings with equal impartiality, without discrimination. Whether sentient beings have roots of goodness or not, Bodhisattvas regard them all equally and teach them everywhere. With such pure conduct, Bodhisattvas travel throughout and teach in all worlds.
May all beings in the ten directions be comforted
All that is done is wholly true
Always speak with a pure mind, without changing one’s words
Always receive the Buddhas’ protection together
Commentary: All sentient beings in the ten directions are comforted; there are no difficulties or obstacles. All actions are truthful, with nothing false. The Bodhisattva’s mind is always pure, and they never speak with a forked tongue. Therefore, all the Buddhas of the ten directions constantly come to bestow their blessings and protection.
In the Vaipulya Sutra, there is a passage in which Shakyamuni Buddha says to Bodhisattva Thunderous Sound: “Long ago, there was a Buddha named Sandalwood Flower Buddha. That Buddha had entered Nirvana a very long time ago. At that time, you and I were alike; we were both Bodhisattvas. There was also a Bodhisattva named Supreme Leader Bodhisattva, who manifested as a mendicant monk (bhikshu) and went into the city with an alms bowl to beg for food. There was another monk named Ganges Bhikshu. He asked the mendicant monk:” “May I ask where you come from?”
– The mendicant replied, “I came from within the truth.”
— Bhikshu Hằng Già asked again, “What is true?”
– The mendicant replied, “The characteristic of stillness is called the truth.”
— Bhikkhu Hằng Già asked again, “In the mark of quiescence, is there a place to seek? Is there no place to seek?”
– The mendicant replied, “Nowhere to seek.” – Bhikkhu Hằng Già asked again: “If there is nowhere to seek, why must one seek?”
– The mendicant replied, “Whatever is sought is all empty. Attainment is empty too, what is prior is empty too, reality is empty too, seeking is empty too, words are empty too, and questions are empty too. Nirvana is quiescent; all is empty space, and all worlds are empty as well. It is through such a Dharma without stages that I seek the true.”
– Bhikshu Hằng Già asked again, “Where does the Bodhisattva seek?”
– The mendicant replied: “Seek within the seeking of the Six Perfections (Pāramitās).” After hearing the mendicant reply in this way, Bhikshu Hengjia was filled with great joy. He then sold his own body and used the money he received to make an offering to the mendicant (the emanation body of Bodhisattva Shangshou). We can see that people in ancient times would forget themselves for the sake of the Dharma: upon hearing the Dharma, they sold their bodies and made a great vow to make offerings to the Three Jewels. Such a spirit is truly admirable!
All that is past is remembered
Everything in the future is discerned
Pervading and entering all the worlds of the ten directions
To liberate sentient beings and let them depart
Commentary: The Buddhas of the past constantly remember the Bodhisattvas who have first aroused the aspiration. The Buddhas of the future also constantly recognize and protect the Bodhisattvas who have first aroused the aspiration. They enter all the worlds throughout the ten directions, in order to save sentient beings from the sea of suffering and enable them to attain peace and happiness.
The Bodhisattva is fully endowed with wondrous wisdom-light,
Skilled in understanding causes and conditions, without any doubt,
All delusions are entirely eradicated,
Thus they journey through the Dharma realm
Commentary: When the Bodhisattva first brings forth the aspiration, they fully possess wondrous, luminous wisdom and skillfully understand all causes and conditions, as well as their karmic results. They have no doubts about cause and effect or karmic retribution. Because they understand whatever they see, they dispel all delusion. Possessing such great wisdom, the Bodhisattva journeys freely throughout the Dharma realm.
All the demon king’s palaces are utterly demolished,
All the obscurations of sentient beings are eliminated,
Free from all discrimination, the mind remains unmoving,
Thoroughly understanding the realm of the Tathāgata,
Commentary: It can completely destroy the palace of the demon king. The ignorance of sentient beings is like a film clouding the eyes, causing them not to see clearly. It must be eradicated before luminosity can be restored. The Bodhisattva teaches and transforms sentient beings without a discriminating mind. Because free from attachment, the mind does not move. The Bodhisattva skillfully comprehends all the realms attained by the Tathāgata.
All the nets of doubt concerning the three times have been dispelled.
Pure faith is aroused in the Tathagata.
Through faith, immovable wisdom is attained.
Because wisdom is pure, one understands the truth.
Commentary: The net of doubts concerning the three times has been completely dispelled. In the Buddha’s place of enlightenment, one gives rise to pure faith; through pure faith, one attains unwavering wisdom. With this pure, unwavering wisdom, one can understand the true principles.
In order to enable sentient beings to attain liberation,
To the very end of future time, benefit all far and wide,
For long ages, toil diligently, with a tireless heart,
Even in hell, peacefully endure.
For the sake of enabling all sentient beings to escape the three realms and attain bliss, [one vows to] benefit all sentient beings everywhere until the end of future time, no matter how long it takes or how much suffering must be endured. The mind never grows weary. Even when entering hell to suffer, the mind accepts it serenely. Just as Bodhisattva Kṣitigarbha still remains in hell, rescuing sentient beings who are suffering. Why is this so? Because Bodhisattva Kṣitigarbha made a great vow:
“Until the hells are empty, I vow not to become a Buddha.” Such a spirit is truly great!
Immeasurable merit and wisdom are all fully complete
The faculties and desires of sentient beings are fully known
All their karmic actions are seen, without exception
According to what they delight in, he teaches the Dharma
Commentary: The Bodhisattva cultivates immeasurable and boundless merit and wisdom, and is therefore complete in both. The Bodhisattva fully understands the faculties and desires of sentient beings, and sees all their karmic results and actions. When there is something in which sentient beings delight, the Bodhisattva practices giving, kind speech, beneficial action, and shared activity for their sake. The Bodhisattva uses these four methods of embracing to teach and transform sentient beings.
Fully understanding that all is empty and without self,
Compassionately mindful of sentient beings, never abandoning them,
With one wondrous sound of great compassion,
It enters all the worlds and expounds the teaching.
Commentary: The Bodhisattva clearly knows that all things are empty and that no self exists; therefore, there is no attachment whatsoever. With compassion, the Bodhisattva keeps all sentient beings in mind and abandons none of them. With a single wondrous sound of great compassion, the Bodhisattva pervades all worlds and expounds every wondrous Dharma for sentient beings.
The great light shines forth in myriad colors;
It shines universally on sentient beings, dispelling darkness;
Within the light, Bodhisattvas sit upon lotus flowers;
For the sake of beings, they proclaim the pure Dharma;
Commentary: They emanate all kinds of great radiance, within which are all kinds of colors. These colored rays shine upon all sentient beings, dispelling their darkness. Within the radiance, Bodhisattvas sit upon great jeweled lotuses, expounding and proclaiming the wondrous, pure Dharma for sentient beings.
On a single hair-tip, countless worlds appear;
All the great Bodhisattvas fill them completely;
The wisdom of the assemblies is diverse;
All can clearly understand the minds of sentient beings;
Commentary: When a Bodhisattva first gives rise to the aspiration for enlightenment, relying on the great spiritual power of all the Buddhas, they can manifest the Buddha-lands of the ten directions on the tip of a single hair. Within the Buddha-lands are great Bodhisattvas filling the Dharma realm. In the assemblies of all the Buddhas are oceans of pure Bodhisattva assemblies, and the wisdom of each Bodhisattva is different. All Bodhisattvas fully understand what all sentient beings take delight in.
The worlds of the ten directions are beyond description,
In a single thought, one traverses everywhere, without end,
Benefiting sentient beings and making offerings to the Buddhas,
In the presence of the Buddhas, asking about profound meanings
Commentary: The worlds in the ten directions are so numerous they cannot be counted, yet in a single thought, a Bodhisattva can travel throughout all worlds, reaching every place. Why? Because the Bodhisattva wishes to benefit sentient beings and make offerings to all Buddhas. Therefore:
“Above, seek the Buddha’s Way;
Below, liberate sentient beings.” One should go to the lands of the Buddhas in the ten directions to respectfully inquire about the profound, wondrous meaning.
Toward all Tathagatas, conceive of them as fathers;
For the benefit of sentient beings, cultivate the conduct of awakening;
With skillful wisdom, penetrate the Dharma treasury;
Enter the deep realm of wisdom, attached to nothing.
Commentary: When a Bodhisattva first arouses the aspiration, they regard all the Buddhas of the ten directions as benevolent fathers. For the benefit of sentient beings, they then cultivate all the practices of awakening. This is also called discernment and contemplation—that is, contemplating through awakening. As wisdom grows abundant, they employ skillful means, thoroughly understand the true nature of all dharmas, and enter the Bodhisattva’s profound gate of Prajñā without attachment.
Awareness has eight kinds.
1). Desire for sensual pleasure: This means constantly thinking about wanting to attain a state of joy in the mind.
2). Anger: The fire of ignorance is so strong that one cannot control it; when one can no longer restrain it, one gets angry with others.
3). Harassment: That is, harming others, violating others’ freedom, and slandering others’ honor.
4). The feeling of attachment to loved ones: That is, constantly thinking of and missing relatives, family members, and friends.
5). Awareness of the realm: That is, constantly thinking that the world is peaceful or not peaceful.
6). Delusion of immortality: Unable to realize that one will die, one recklessly accumulates wealth and food.
7). Lineage consciousness: Often distinguishes between high and low status based on lineage.
8). The awareness of contemptuous arrogance: This is conceit and pride, whereby one feels oneself to be more intelligent than others.
These eight kinds of awareness are not in accord with the Way, so they must be transformed in order to accord with the Way.
In accordance with its own nature,
In accordance with contemplation
Through immeasurable kalpas
Though wisdom skillfully enters
Commentary: It is never weary or discontent, and clings to nothing.
In accordance with the contemplation of sentient beings, one expounds the principles of the Dharma Realm; even over immeasurable kalpas, they could never be fully expressed. Although wisdom skillfully enters the treasury of the Dharma, it has no abode. Though it has no abode, it is neither weary nor attached. Why? Because neither attainment nor non-attainment is clung to.
Born into the family of the Buddhas of the three ages,
Attaining the Tathāgata’s wondrous Dharma Body,
Universally manifesting myriad forms for all sentient beings,
Like a conjurer who can create anything
Commentary: Bodhisattvas become children of the Dharma King in the household of the Buddhas of the three times, and realize the wondrous Dharma-body of the Tathāgata. For all sentient beings, they manifest everywhere in every kind of form, like conjurers who transform themselves a thousand times and ten thousand ways, with nothing they cannot transform into.
Or manifest the beginning of cultivating the excellent practice
Or manifest birth and renunciation
Or manifest attaining enlightenment beneath the tree
Or manifest Nirvana for sentient beings
Commentary: The Bodhisattva may manifest first cultivating the excellent practices, being born into the world, renouncing the household life and cultivating the Way, attaining Buddhahood beneath the Bodhi tree and realizing perfect, true, and equal enlightenment, or entering Nirvana, and so on—the eight manifestations of attaining enlightenment.
The rare Dharma in which Bodhisattvas abide
Only the Buddha’s realm, not that of the Two Vehicles
Bodily, verbal, and mental conceptualizations have all been eliminated
All kinds can be manifested according to what is appropriate
Commentary: Everything in which the Bodhisattva abides consists of rare Dharma. Whatever they do is within the realm of the Buddhas, not the realms of the two vehicles of Śrāvakas and Pratyekabuddhas. Their three karmas of body, speech, and mind are pure, and they have severed all three kinds of evil karma. They employ all kinds of skillful means and Dharma methods, teach the Dharma as circumstances call for, and manifest all kinds of forms.
The Bodhisattva attains the Dharmas of all Buddhas,
Sentient beings’ thoughts and nature become wildly confused,
Wisdom enters ultimate reality, the mind unobstructed,
Universally manifesting the Tathagata’s sovereign power
Commentary: Bodhisattvas attain all the Buddha-dharmas. If sentient beings were to contemplate that realm, their minds would become wildly deranged. The wisdom of Bodhisattvas can enter the true essence of Prajñā, with minds free of all obstruction. They universally manifest the Buddha’s spiritual powers of sovereign freedom.
In this world, nothing is its equal;
How much more so when superior practices are added?
Though not yet fully endowed with all-knowing wisdom,
It has already attained the Tathāgata’s sovereign power.
Commentary: That realm is unparalleled in the world, and its superior practices continue to increase day by day. Although the Bodhisattva has not yet perfected all the wisdom of a Buddha, they have already attained the Buddha’s sovereign spiritual powers.
Having already abided in the ultimate path of the One Vehicle,
Deeply entering the wondrous, supreme Dharma,
Skillfully knowing when sentient beings are and are not ready,
For their benefit, manifesting supernatural powers.
Commentary: Having already abided in the ultimate One Vehicle of the Buddha’s Way and entered deeply into the supreme, wondrous, inconceivable Dharma-gate, they skillfully know the minds of sentient beings: when their conditions have matured and they can be delivered, and when their conditions have not matured and they cannot be delivered. They know all this completely and clearly. For the benefit of sentient beings, they therefore manifest all kinds of supernatural powers.
Their emanation bodies pervade all worlds;
They radiate pure light, dispelling the world’s darkness;
Like the Dragon King raising great clouds,
They rain the wondrous Dharma-rain everywhere, thoroughly refreshing all
Commentary: Bodhisattvas often manifest innumerable bodies, filling all Buddha-lands. They radiate the great light of wisdom, dispelling all the darkness of the world. Just as the Dragon King raises great clouds in the sky and rains down wondrous Dharma rain everywhere, causing all beings to be moistened by the Dharma rain.
Observing sentient beings as illusory dreams
Because of karmic force, they continually transmigrate
With great compassion and pity, rescuing and liberating all
To expound the pure, unconditioned Dharma-nature
Commentary: The Bodhisattva observes all sentient beings as illusory dreams. Because sentient beings give rise to delusion, create karma, and receive its effects, they transmigrate back and forth through the six realms of samsara and cannot attain liberation. The Bodhisattva is filled with great compassion and pities all sentient beings, and so rescues them from suffering and brings them happiness. For their sake, the Bodhisattva teaches the pure, unconditioned nature of the Dharma.
The Buddha’s power is immeasurable; this too is so
Like space, which has no bounds
To enable sentient beings to attain liberation
For countless kalpas, diligently practicing without weariness
Commentary: The power of the Buddha is immeasurable and boundless, and the power of the Bodhisattvas to teach and guide sentient beings is likewise immeasurable and boundless. It is like space, which has no boundaries. To enable all sentient beings to attain liberation, they diligently cultivate the Buddha-Dharma for hundreds of millions of eons without weariness.
Contemplate the various wondrous virtues
Skillfully cultivate the supreme, foremost practice
Never abandon any of the excellent practices
With single-minded mindfulness, bring forth omniscient wisdom.
Commentary: Use all kinds of meditative concentrations and samadhis to cultivate every wondrous merit, attaining the state in which the joy of meditation is one’s food and the joy of the Dharma is abundant. Skillfully cultivate the supreme and foremost practice—that is, arouse the aspiration for bodhi and follow the Bodhisattva path. Cultivate all excellent Dharma practices, never abandoning the practice of the Bodhisattva path; keep all sentient beings in mind, transform all sentient beings, and accomplish all wisdom.
One body manifests immeasurable bodies
All worlds are pervaded
His mind is pure, making no distinctions
In a single thought, such inconceivable power.
Commentary: A single body can manifest countless bodies, and countless bodies can in turn manifest as a single body. This supernatural power can be employed throughout all worlds. The Bodhisattva’s mind is pure, so whether practicing the Bodhisattva path or teaching and transforming sentient beings, the Bodhisattva makes no distinctions. Whether sentient beings are good or evil, the Bodhisattva treats them all with equal impartiality, distinguishing neither one nor another and regarding them all alike. In a single thought-moment, the Bodhisattva can travel throughout the worlds of the ten directions. Such is the inconceivable power in all the Buddha lands.
Among all worlds, without discrimination,
In all Dharmas, free of false imaginings,
Though observing all Dharmas, one does not grasp them;
Ever saving sentient beings, yet none are to be saved.
Commentary: The Bodhisattva teaches and transforms sentient beings throughout all the worlds, using the light of wisdom to illuminate the faculties and dispositions of all sentient beings, without distinguishing between the good and the evil. With regard to all dharmas, no deluded thought arises: “What dharma do I use to teach and transform sentient beings?” Although the Bodhisattva uses wisdom to contemplate the dharmas, they do not grasp at them. The Bodhisattva constantly saves sentient beings without clinging to the notion of saving sentient beings.
We who cultivate the Way should not think of promoting our own ego: “Hey, do you know? I am practicing the Bodhisattva Way, teaching and transforming sentient beings, saving and liberating sentient beings, and so on…” Therefore: “All day long, liberating sentient beings, yet liberating none.” You must have this kind of spirit. In Zen Buddhism, it is said:
“All day long, eating rice,
yet not having eaten a single grain of rice.
All day long, wearing clothes,
yet not having worn a single thread of silk.”
Why must it be said that way? Because it is to teach people not to become attached, not to cling to forms.
All the worlds are nothing but thought
Within them, all kinds differ
Knowing the realm of thought is perilous and profound
For them, he manifests supernatural powers and delivers them
Commentary: The illusory world is formed by the deluded thoughts of sentient beings; therefore, it is said that the entire world is nothing but thought. There are all kinds of deluded thoughts in the world. Each kind of sentient being has its own kind of deluded thought, and they are all different. The Bodhisattva knows that the realm of deluded thought is dangerous, deep, and vast, and so manifests supernatural powers to save all sentient beings from the three realms.
The purpose of our cultivation of the Way is to counteract false thoughts; we must practice eliminating them. How do we eliminate false thoughts? For example, by undertaking a hunger retreat (not eating), we beat the false thoughts to death. I often ask you: “Are they dead yet?” I’m not asking whether people are dead; I’m asking whether your false thoughts are dead yet. Is there still greed in your heart? Do you know how many days the mind has gone without eating? If this mind is still there, then that is a false thought. It proves that the greedy mind has not yet stopped.
A hunger retreat is a way to counteract greed. Do you (the false thoughts) want something to eat? Then you don’t let them eat. Do you want to drink milk? Then you don’t let them drink it. This is struggling against false thoughts. It is an incomparable strength possessed by those who cultivate the Way: to overcome and subdue false thoughts, so they cannot disturb the pure mind of the cultivator.
Just as an illusionist wields sovereign power,
So too does a Bodhisattva work miraculous transformations.
Their body pervades the Dharma Realm and all of space;
In accord with sentient beings’ minds, none fail to see it.
Commentary: Supernatural powers are not real. Like an illusionist, one can make something appear from nothing and make something disappear into nothing. One can also become large or small, appear or disappear, possessing a kind of自在 power. Hence, “transformations are hard to fathom”—that is, they are boundless. A Bodhisattva’s transformations through supernatural powers are likewise: a single body can fill all Dharma realms and the realm of space, manifesting in accordance with the thoughts of sentient beings, so that they all see the Bodhisattva manifesting a body.
The distinctions of subject and object are both left behind;
Neither defilement nor purity is grasped;
Whether bound or liberated, wisdom is wholly lost;
Only wish to bring happiness to all sentient beings.
Commentary: There is no discriminating subject, nor any object of discrimination. Both subject and object of discrimination are transcended. The Bodhisattva’s mind is neither defiled nor pure; hence it is called neither defiled nor pure, and neither is grasped. There is no attachment to what is impure, nor to what is pure. One may be bound by karma or attain liberation. Whether bondage or liberation, both of these kinds of wisdom are entirely relinquished. Yet Bodhisattvas vow to bring happiness to sentient beings and benefit them all.
Why is there war in the world? Because everyone fights over benefits. When you fight for something and I fight for it too, war breaks out. The foolish are deceived by the intelligent. The intelligent not only deceive others, but themselves as well. Hence: “The clever are, in turn, deceived by their own cleverness.” Wars in the world are either fought for fame or for profit. If people let go of fame and profit, there would be no fighting or competing; humanity would live in peace with one another, and the world would become pure. Therefore, Bodhisattvas dedicate all benefits to all sentient beings and need nothing for themselves. As long as something benefits sentient beings or brings them joy, the Bodhisattvas are content. Hence: “Forget others and self.” With this way of thinking, who would come to wage war against a Bodhisattva? Even a demon king, upon seeing a Bodhisattva, would feel joyful and not wage war. If everyone learned the Bodhisattva’s spirit—doing everything for others and not for themselves—there would absolutely be no war in the world, and peace would last forever.
All worlds are solely the power of thought;
With wisdom, one enters the mind fearlessly;
The nature of all dharmas is likewise;
Sought through the three times, it cannot be found
Commentary: All worldly phenomena are illusory, brought into being by the power of deluded thoughts. With wisdom, a Bodhisattva clearly understands that everything in the world is illusory. Then the mind is without fear; one can see through things and let them go. Contemplate that all phenomena are like this. The same applies to cultivating meditation through contemplation and cultivating wisdom through hearing, reflection, and practice.
The past cannot be attained, the present cannot be attained, and the future cannot be attained. Why? Because the past has already passed; the present does not stand still; and the future has not yet arrived. Therefore, do not seek among the three periods of time: nothing can be attained, and nothing has any true substance. No matter how you seek, you will never find it, because it is clear that it cannot be attained!
Able to enter the past, all former times;
Able to enter the future, all times to come;
Able to enter the present, every place;
Always diligently contemplate that nothing exists;
Commentary: Reflect that the phenomena of the three times cannot be apprehended. If they are in the past, the past does not exist; if in the future, the future does not exist; if in the present, all time and space, every place, likewise do not exist. Constantly contemplate all phenomena, clearly seeing that they cannot be apprehended.
Following the Dharma of Nirvana’s quiescent extinction,
Dwelling in non-contention, relying on nothing,
The mind, like ultimate reality, is peerless,
Single-mindedly directed toward bodhi, forever never turning back,
Commentary: Why can all dharmas not be attained? Because, in accordance with the tranquil and quiescent Dharma of Nirvana, one understands that they cannot be attained. Abide in the samadhi of non-contention, argue with no one, and rely on none of the dharmas. Mind is the true mark, and the true mark is mind. This true mark is unsurpassed; it goes only toward the path of bodhi and never turns back—that is, it never gives rise to a mind of retreat. Practitioners must keep advancing and not turn back; otherwise, they will be very far from the path of bodhi.
Cultivate all supreme practices, without retreat or fear;
Abide in bodhi, unmoving and unshaken;
The Buddha and Bodhisattvas appear in the world
Throughout the entire Dharma realm, all is clearly understood.
Commentary: When Bodhisattvas cultivate all the supreme practices, they are not afraid of any hardship or suffering. Abiding in the path of bodhi, they are not swayed by other thoughts. This means that their resolve on the path is forever steadfast: they are not shaken by circumstances, nor do they develop a mind of retreat when tested by demons. The Buddhas and Bodhisattvas, while in the world, fully understand and clearly comprehend all the principles of the Dharma Realm.
Desiring to attain the supreme, foremost path
To become the King of Liberation of All-Wisdom
One should swiftly arouse the bodhi mind
Forever end all outflows and benefit the multitude of beings.
Commentary: Bodhisattvas cultivate the path in order to attain unsurpassed, true and equal enlightenment. Thus they attain omniscient wisdom and become kings of liberation among the liberated. How can one attain this state? Quickly bring forth the great resolve for bodhi and forever put an end to one’s habitual faults, ignorance, and afflictions. If one can do this, one will have no more outflows. An outflow means having a mind of desire. The mind of desire is the root of birth and death. To put it simply, whoever has outflows cannot escape the three realms. Cultivating the Way means forever eliminating all outflows. The mind of sexual desire is especially important. If a thought of desire arises, there is an outflow, and that outflow leads one into the three realms to undergo birth and death. If one forever puts an end to all outflows, one will benefit all beings and enable every sentient being to attain wondrous benefits.
Aspiring toward the pure mind of enlightenment
The merit is vast and indescribable
For the benefit of sentient beings, I therefore proclaim it
All you wise ones, listen well.
Commentary: Generally, when one sets one’s heart on the path to bodhi, the mind becomes pure. The merit of giving rise to the bodhi mind is vast and boundless, beyond words. Of course, it cannot be expressed—so why speak of it? Because we wish to enable all sentient beings to give rise to the bodhi mind together and attain the supreme path together, we speak of this merit even though it cannot be expressed. You (referring to the assembly at the Flower Adornment Sutra gathering), you worthy ones, should listen attentively to the principle I am explaining.
Countless worlds, all reduced to dust;
In each and every mote of dust are countless realms;
Within them, all the Buddhas are countless;
All see clearly, grasping at nothing.
Commentary: For example, suppose immeasurable, boundless worlds were all ground into particles of dust. In each particle, immeasurable, boundless Buddhas appear, teaching and transforming sentient beings there. Yet the Bodhisattva who has just aroused the initial aspiration can analyze these vast numbers with complete clarity without becoming attached to them. Hence it is said that all are seen clearly, yet not grasped.
Skillfully knows the notion that beings do not arise
Skillfully knows the notion that language is wordless
In all worlds, the mind is unobstructed
All are skillfully understood, with nothing to cling to.
Commentary: Because the Bodhisattva has the supernatural power of knowing the minds of others, He skillfully knows the thoughts in the minds of sentient beings. He uses skillful means to teach and transform sentient beings, yet is not attached to there being sentient beings to teach and transform. The Bodhisattva completely understands all forms of speech: not only can He speak them, He can also write them. He can know every kind of language spontaneously, without a teacher. Thus He uses all kinds of speech to teach and transform all kinds of sentient beings, yet is not attached to speech. He clearly understands everything in all worlds, and His mind is unobstructed. He thoroughly understands all worldly and supramundane dharmas, yet is not attached to them.
His mind is vast and expansive as space.
With regard to the affairs of the three times, he understands them all clearly.
All doubts and uncertainties are completely dispelled.
In right contemplation of the Buddha’s Dharma, nothing is grasped
Commentary: The thoughts and conduct of Bodhisattvas are vast and boundless like space. They fully understand and penetrate all matters of the past, present, and future without obstruction. All ignorance and delusion are completely eradicated. Although they cultivate all the Buddha-Dharma, they do not cling to any Dharma.
The immeasurable lands of the ten directions,
In a single thought, reach the unattached mind.
Fully understanding the many painful phenomena of the world,
All abide in the true reality of the unborn.
Commentary: In the immeasurable, boundless Buddha lands of the ten directions, Bodhisattvas can, in a single thought, travel to all the Buddha lands in the ten directions to make offerings to all Buddhas and teach and transform all sentient beings. Wherever they go, their minds remain unattached. They clearly understand that all worldly pleasures are causes of suffering. Hence: “All sufferings burn one another; demons abound everywhere.” They always abide in the true-reality principle, in the truly real and tranquil Dharma.
Countless inconceivable places of the Buddhas
All go to that assembly to draw near and pay homage
Always serving as leaders, they ask the Tathagata
About the vows and practices cultivated by Bodhisattvas.
Commentary: In places where the Buddhas are innumerable, beyond measure and beyond words, the Bodhisattvas all go to the Buddhas’ Dharma assemblies and places of enlightenment, pay homage to the Buddhas, gaze upon them, serve as leaders, and represent the assembly in requesting the Dharma from the Buddhas. These are all the vows and practices cultivated by the Bodhisattvas.
The mind constantly recollects the Buddhas of the ten directions
Yet relies on nothing and grasps at nothing,
Ever encourages sentient beings to plant roots of goodness
Adorns the lands, making them pure
Commentary: Bodhisattvas arouse the mind of bodhi, seeking the Buddha Way above and liberating sentient beings below. Therefore, they constantly keep the Buddhas of the ten directions in mind. Yet they neither rely on them nor grasp at them. Why? Because Bodhisattvas know that Buddhas are those who have already become Buddhas, sentient beings are those who have not yet become Buddhas, and they themselves will become Buddhas; therefore, they do not cling to anything. Bodhisattvas constantly use skillful means and Dharma methods, with all kinds of words, to encourage all sentient beings to plant many roots of goodness and cultivate them, causing them to grow and ripen until they attain liberation. They also adorn the Buddha lands in the ten directions, making them pure.
All sentient beings throughout the three realms,
With unobstructed eyes, I observe them all;
Their habits, faculties, and understanding
Immeasurable and boundless, all clearly seen.
Commentary: The Bodhisattva uses the unobstructed eye of wisdom to observe the causes and conditions of all sentient beings, wherever they are born in the three realms. The sentient beings’ myriad habitual tendencies, faculties, and understandings are immeasurable and boundless, yet the Bodhisattva sees them all perfectly clearly.
They fully understand the minds and inclinations of sentient beings,
Accordingly, they teach the Dharma as appropriate,
They fully understand all that is defiled and pure,
They enable them to practice and uphold the teachings and enter the path
Commentary: Sentient beings have all kinds of minds and preferences, and the Bodhisattvas know them all clearly. Because Bodhisattvas understand sentient beings’ faculties and desires, they teach the Dharma through skillful means. Bodhisattvas understand both defiled and pure dharmas without obstruction, seeing them clearly and thoroughly. They enable all sentient beings to practice in accordance with the Dharma, overcome all habitual tendencies and faults, and enter the unsurpassed path.
Countless, innumerable samādhis,
Bodhisattvas can enter them all in a single thought.
Within them, thought, wisdom, and their objects of focus
Are all skillfully and clearly known, with mastery attained.
Commentary: With innumerable samadhis and liberations, the Bodhisattva can, in a single thought-moment, enter into all deluded thoughts, wisdom, attachment to objects, and so forth. Within samadhi, all are thoroughly and clearly understood, known in detail, and true freedom and purity are attained.
Having attained this vast and great wisdom, the Bodhisattva
Quickly advances toward enlightenment, unobstructed.
Wishing to benefit all sentient beings,
Everywhere proclaiming the Dharma of the Great Person.
Commentary: When a Bodhisattva first arouses the Bodhi mind, they attain this vast wisdom, clearly understand all realms, and swiftly advance toward the Bodhi path without any obstruction. Wishing to benefit all sentient beings, the Bodhisattva therefore proclaims everywhere the Dharma of the Great Beings. The Dharma of the Great Beings refers to the eight teachings on awakening described in the Sutra of the Eight Great Awakenings.
1). Realize that the world is impermanent.
2). Realize that excessive desire is suffering.
3). The awakened mind never grows weary or complacent.
4). Awareness of indolence and decline.
5). Awakening from the ignorance of birth and death.
6). The poor and destitute have many grievances.
7). Contemplate the dangers of the five desires.
8). Awaken to the burning of birth and death, and to immeasurable suffering.
These eight things are the Dharma of awakening of the great beings, the Buddhas and Bodhisattvas.
The Sutra of the Buddha’s Bequeathed Teaching (the Nirvana Sutra) also speaks of eight kinds of Dharma.
1). Few desires: That is, not craving fame or profit, not wanting to be a leader, and not wanting to argue. In short, having no desires or cravings.
2). Contentment: That is, the mind is not greedy. Therefore: “Knowing what is enough, one is always happy; being able to endure, one is at peace.” Those who know contentment are always at peace. Those who do not know contentment are always miserable. Therefore: “Greed is never satisfied; the snake swallows the elephant.” At all times and in all places, if you are always content, you will have no afflictions.
3). Tranquility: Being free from afflictions is stillness; putting an end to suffering and distress is quietude. That is, there is no noise. The Dharma of the great enlightened ones delights in solitude and silence.
4). Diligence: This means studying diligently with courageous vigor; hence, “Excellence in one’s work comes from diligence.” For those who cultivate the Way, each measure of effort brings a measure of benefit. A cultivator’s time is extremely precious; it can be said that an inch of time is worth an inch of gold. One must be diligent in both body and mind, diligent at all six periods of the day and night, and delve deeply into the treasury of the sutras, so that one’s wisdom becomes as vast as the sea.
5). Right mindfulness: This means proper, pure mindfulness, not wrong mindfulness. Right mindfulness means a pure mind; wrong mindfulness means a defiled mind.
6). Right concentration: Not deviating or being crooked is right; not pondering or thinking is concentration. This is also an expression of an unmoving mind. Those who cultivate the Way must have an eye for discerning the Dharma, cultivating right concentration and not deviant concentration.
7). Right wisdom: This means true wisdom that clearly discerns right from wrong and good from evil, analyzes matters and principles, and reaches completely sound conclusions. It must not be petty cleverness or worldly knowledge and debating skill; those are false wisdom.
8). No frivolous discourse: Buddhas and Bodhisattvas do not speak in jest; they always speak the truth and teach no frivolous doctrines. These eight practices are cultivated by great beings.
Knows well the world’s kalpas, long and short;
One month, half a month, and day and night;
The lands differ, yet their nature is equal;
Always diligently observes, never heedless
Commentary: Bodhisattvas can observe the causes and conditions beyond eighty thousand great kalpas, while Arhats can observe them only within the span of eighty thousand great kalpas. This Bodhisattva can observe not only events spanning eighty thousand great kalpas, but also knows very clearly both the longest and the shortest kalpas. Each world passes through four kalpas—formation, continuance, destruction, and emptiness—which together make up one great kalpa. One great kalpa contains twenty small kalpas. In short, a long kalpa contains countless cycles of formation, continuance, destruction, and emptiness. A short kalpa may last a month, half a month, or even as briefly as a single day and night. Although the lands differ, the nature of all lands is equal. Bodhisattvas diligently cultivate and study all kinds of wisdom, observe the causes and conditions of formation, continuance, destruction, and emptiness, and are always vigorous, never careless or idle.
Universally traversing all worlds in the ten directions,
Yet grasping nothing in any place;
Adorning and purifying all lands without exception,
Never giving rise to distinctions of purity.
Commentary: The Bodhisattva goes throughout the worlds of the ten directions, paying homage to the Buddhas, praising the Tathāgatas, and diligently making offerings. He goes to these worlds without attachment and without a mind of discrimination. He goes only to the ten directions to draw near to the Buddhas and to adorn and purify all the Buddhas’ lands. Though he adorns and purifies the lands, he does not give rise to discriminating thoughts about their purity or adornment.
The possible and impossible concerning sentient beings
And the distinctions in retribution brought about by various actions,
Following thoughts and dispositions, entering the Buddha’s power
In all these matters, they know everything clearly.
Commentary: The Bodhisattva does not distinguish between sentient beings in the heavens and those in hell, or between the different karmic retributions brought about by the three kinds of action. The Bodhisattva teaches the Dharma according to their capacities—that is, by observing their capacities and giving them teachings accordingly. In short, the Bodhisattva teaches each person as appropriate, prescribing medicine for the illness. By adapting to their thoughts and employing the Buddhas’ various skillful means, the Bodhisattva clearly sees which Dharma should be used to teach and guide each sentient being.
All kinds of dispositions in all worlds
All kinds of actions abide in the three realms
Those with sharp faculties, together with those of middle and lower faculties
All such are contemplated
Commentary: All sentient beings throughout all the worlds have various kinds of faculties and dispositions. Because they create various kinds of karma, they dwell in the Three Realms and transmigrate without end, whether they have sharp, average, or dull faculties. Bodhisattvas can clearly discern all these faculties and dispositions.
The various kinds of pure and impure are understood;
The superior, inferior, and middling are all clearly seen;
The paths and destinations of all sentient beings,
And the succession of the three realms can all be explained.
Commentary: Whether the faculties of sentient beings are pure or impure—the Bodhisattva understands all such conditions. Whether they have superior, inferior, or middling faculties, or middling faculties, the Bodhisattva sees it all clearly. What causes do all sentient beings plant? What results do they attain? What Dharma practices do they cultivate? What spiritual fruits do they achieve? They all cultivate them through their own practice. Why do sentient beings transmigrate through birth and death, continuing without end? The Bodhisattva is compassionate and explains things in detail to sentient beings, enabling them to understand the source of birth and death.
Meditation, liberation, and all samādhis;
The causes of defilement and purity arise in many different ways.
The distinct suffering and joy of former lives, too,
Can all be seen through the pure cultivation of Buddha’s power.
Meditation has nine successive attainments: the four dhyānas, the four formless spheres, and the attainment of the cessation of perception and feeling. This is the concentration that stills all consciousness. Liberation has eight liberations, namely: 1). While having perceptions of form internally, one contemplates external forms and is liberated.
2). While not having perceptions of form internally, one contemplates external forms and is liberated.
3). The liberation of the beautiful: having realized it with the body, one dwells in it fully.
4). The liberation of the sphere of infinite space.
5). The liberation of the sphere of infinite consciousness.
6). The liberation of the sphere of nothingness.
7). The liberation of the sphere of neither perception nor non-perception.
8). The attainment of the cessation of perception and feeling, personally realized in the body, and dwelling in it.
Samadhi is translated as concentration. The mind rests on a single object without becoming scattered or agitated; this is called concentration. There are many kinds of samadhi, such as Buddha-Recitation Samadhi, Lotus Sutra Samadhi, Ocean-Seal Samadhi, Mind-Only Samadhi, Boat-Settling Samadhi, Playful Samadhi, and so on; these are all kinds of concentration. If one plants defiled causes, it is not easy to attain concentration. If one plants pure causes, it is easy to attain concentration and also easy to attain liberation. Therefore, defiled and pure causes arise in different ways. Whether one undergoes much suffering or enjoys much pleasure in a former life is all due to planting different causes. Thus, Bodhisattvas who purely cultivate the Buddha’s Ten Powers clearly see all causes and conditions.
The karma and afflictions of sentient beings continue through all realms of rebirth
Cutting off these realms, one attains quiescence
All kinds of tainted dharmas will never arise again
And all the seeds of their accumulation are fully understood
Commentary: Why do sentient beings transmigrate through the six realms? Because karma and delusion continue without interruption. Thus: “Delusion arises, karma is created, and retribution is received,” and so the cycle continues without end. If the six realms of transmigration can be ended, one attains stillness and escapes the three realms. If habitual tendencies, flaws, ignorance, afflictions, and so on are eliminated, one will never be born again; Bodhisattvas also clearly understand those seeds of habitual nature.
The Tathāgata’s afflictions have all been completely eradicated
The radiant light of great wisdom shines upon the world
Bodhisattvas within the Buddha’s ten powers
Though they have not yet attained them, they too have no doubt
Commentary: The Buddha has completely eradicated all afflictions, and so his inherent wisdom manifests. This great light of wisdom shines throughout the world. Regarding the Buddha’s ten kinds of wisdom-power, Bodhisattvas, although they have not yet realized the Buddha’s ten powers, have not the slightest doubt.
Bodhisattvas, within a single pore,
Manifest everywhere immeasurable realms in the ten directions
Whether defiled or pure,
They fully understand every kind of karma and deed.
Commentary: Bodhisattvas possess wondrous spiritual powers and abilities. Within a single pore, they can manifest throughout the ten directions the immeasurable Buddha lands. Some lands are defiled, while others are pure. Bodhisattvas clearly understand the various karmas that sentient beings create and the various karmic results they undergo.
Within one dust mote are countless lands;
Countless Buddhas and Buddha’s disciples.
Each land is distinct, without confusion;
As in one, all are clearly seen.
Commentary: Within a single mote of dust, immeasurable Buddha-lands appear. Within those immeasurable Buddha-lands, immeasurable Buddhas are present, expounding the wondrous Dharma. In the assembly place of each Buddha, immeasurable great Bodhisattvas are present, listening as the Buddha expounds the wondrous Dharma. Within a single mote of dust, or within a single pore, immeasurable Buddha-lands appear in orderly ranks, without confusion. The Bodhisattva sees each Buddha-land; indeed, all the Buddha-lands are clearly visible.
In one pore, one sees the ten directions
All the worlds throughout the realm of empty space
There is no place without a Buddha
Thus, all Buddha-fields are pure
Commentary: A Bodhisattva can see all the worlds in the ten directions within a single pore. Throughout all of space and the Dharma realm, every world can be seen completely; there is no place where one does not see a Buddha turning the great Dharma wheel and teaching all sentient beings. Worlds in the ten directions appear within every pore, and in each world, immeasurable Buddhas are expounding the wondrous Dharma. Those Buddha lands are all pure and adorned.
Within a hair pore, one sees Buddha-lands;
Again, one sees all sentient beings.
In the three times, the six destinies are all different;
By day and night, month and hour, there is bondage and release.
Commentary: A Bodhisattva can abide within a single pore and see the Buddha-lands in the ten directions. Not only can they see the Buddha-lands, but they can also see all sentient beings. Across the three times and the six realms, karmic retributions differ. Days, nights, months, and hours all differ; some are bound by karma, while others are liberated.
Thus the great-wisdom Bodhisattvas,
single-mindedly aspire to the Dharma King’s position,
At the place where the Buddha dwells, they contemplate in accord with its nature;
and attain boundless great joy,
Commentary: Thus, there are Bodhisattvas of great wisdom who single-mindedly aspire to the fruition of the Dharma King. That is, by practicing the six perfections and the myriad practices, they can dwell in the Buddha’s presence, accord with the Buddha’s way of thinking, and attain boundless great joy.
Bodhisattvas manifest countless billions of bodies
They make offerings to all the Tathagatas
Their miraculous powers and transformations are unsurpassed
They can abide in every place where the Buddhas practice
Commentary: Bodhisattvas arouse the aspiration for enlightenment and can manifest innumerable billions of emanation bodies, traveling throughout the ten directions to all the Buddhas to make offerings to them. The Bodhisattvas’ miraculous powers and manifestations are exceedingly wondrous, with nothing to compare to them. Wherever a Buddha teaches and transforms sentient beings, the Bodhisattvas go to make offerings. This is because the Bodhisattvas widely cultivate the Dharma practice of making offerings.
All look up in reverence to countless Buddhas,
They savor the flavor of the entire Dharma treasury;
Seeing the Buddha and hearing the Dharma, they diligently practice;
Like drinking ambrosia, their hearts are filled with joy;
Commentary: In the presence of countless Buddhas, the Bodhisattvas contemplate and investigate the meaning and principles of the Dharma taught by the Buddhas. They revere the Buddha-Dharma and apply themselves diligently to practice. In every treasury of the Buddha’s teachings, the Bodhisattvas seek the taste of the Dharma. When they see a Buddha and hear the Dharma, they practice diligently and investigate its principles. It is like drinking delicious, sweet ambrosia: it quenches dryness and thirst and dispels greed, anger, and delusion, so their minds give rise to great joy.
Having attained the Tathagata’s supreme samadhi,
Skillfully entering all Dharmas, wisdom grows;
Faith unwavering, like Mount Sumeru,
Becoming a treasury of merit for all sentient beings.
Commentary: When a Bodhisattva first brings forth the bodhi mind, they attain the supreme samādhi of the Buddhas. They skillfully enter into and expound the Dharma, and their wisdom grows day by day. Their faith becomes ever more steadfast, utterly unshaken, like Mount Sumeru. They work everywhere for the benefit of sentient beings, becoming a treasury of merit.
With a vast mind of loving-kindness, [one] embraces all sentient beings;
All aspire to swiftly attain omniscience;
And ever remain unattached, with no place of reliance;
Free from all afflictions, they attain freedom.
Commentary: The Bodhisattva’s compassionate heart is vast and boundless, rescuing and protecting all sentient beings everywhere, and aspiring for them to soon attain all wisdom. Though attaining wisdom, the Bodhisattva does not cling to it or rely on anything, but is free from all afflictions and attains true freedom.
Why are sentient beings sentient beings? Because they have not freed themselves from all afflictions. If they were free of afflictions, they would attain liberation and freedom. Why are Bodhisattvas Bodhisattvas? Because they have no afflictions. Whatever they do, they think of sentient beings. They have not the slightest selfish thought of benefiting themselves; they only wish to benefit sentient beings. They willingly sacrifice their own lives to serve sentient beings. This spirit is truly great.
Compassionate toward sentient beings, with vast wisdom
Universally embraces all, regarding them as oneself
Knows emptiness, signlessness, and what is not truly real
Yet practices with this mind, never retreating.
Commentary: The Bodhisattva has vast wisdom and compassion for all sentient beings. Therefore, the Bodhisattva embraces all sentient beings, just as though embracing the Bodhisattva’s own self. The Bodhisattva knows that all phenomena are empty and have no inherent nature. Yet the Bodhisattva continues to cultivate the mind and vows of the Bodhisattva path, never becoming lazy or turning back.
The merit of a Bodhisattva’s resolve is immeasurable,
Extolled for countless eons, it can never be exhausted,
For it gives rise to all the Tathāgatas,
For the peace and happiness of Pratyekabuddhas and Śrāvakas
Commentary: The measure of merit of a Bodhisattva who has just first aroused the aspiration is such that even if one spent countless eons praising and extolling it, one could never fully describe it. All the Buddhas of the ten directions in the past practiced the Bodhisattva path; this is what enables the śrāvakas and pratyekabuddhas to attain peace and happiness.
All sentient beings in the lands of the ten directions
All are granted peace for countless kalpas
Urge them to uphold the Five Precepts and the Ten Wholesome Deeds
The Four Meditations, the Four Immeasurables, and all states of concentration
Commentary: The Bodhisattvas in the worlds of the ten directions constantly practice giving, enabling all sentient beings to attain peace and happiness throughout immeasurable kalpas. They also exhort, teach, and guide all sentient beings to uphold the five precepts, cultivate the ten wholesome deeds, and practice the four dhyānas and the four equal concentrations. The four equal concentrations are the four formless concentrations and the concentration of cessation of feeling and perception; these are the realms of concentration.
Again, for many eons, bestowing happiness;
Causing all delusions to cease and becoming Arhats.
Though those accumulations of merit are immeasurable,
They do not equal the merit of arousing this aspiration.
Commentary: Moreover, throughout many lifetimes and kalpas, the Bodhisattva gives every kind of happiness and peace to sentient beings, enabling them all to eradicate delusion, realize the truth, and attain the stage of Arhat. Though this merit is immeasurable and boundless, it still cannot compare with the merit of giving rise to the Bodhi mind.
Again, he taught millions to become Pratyekabuddhas
And attain the wondrous path of practice without inherent nature.
Compared with that, teaching the mind of Bodhi
No calculation or analogy can equal it.
Commentary: The Bodhisattva further teaches hundreds of thousands of myriads of koṭis of sentient beings, enabling them to attain the fruit of Pratyekabuddhahood. They attain the samādhi of non-contention and practice the wondrous, inconceivable path. Their merit is immeasurable and boundless. Yet compared with the merit of first giving rise to bodhicitta, even using calculations and examples to illustrate it, it still cannot compare.
A single thought can cross lands as numerous as dust,
Thus, through immeasurable kalpas,
The number of these lands can still be measured,
The merit of arousing the aspiration is beyond knowing
Commentary: In a single thought-moment, one can pass through Buddha lands as numerous as dust particles. Even if one spent immeasurable kalpas counting such realms, there would be no way to know the number of those Buddha lands. Yet numbers can still be counted and their quantity known—but who can know how much merit is generated by first arousing the mind? | | |
Past, future, and present
All kalpas are immeasurable in number
These kalpas may still be counted,
But the merit of arousing the aspiration cannot be fathomed.
Commentary: Past kalpas, future kalpas, present kalpas—all the kalpas, innumerable and boundless: who knows how many there are? Those kalpas can still be counted, but no one can fathom the full extent of the merit of first arousing the mind of bodhi.
With the mind of bodhi pervading the ten directions,
There is no distinction among all things that it does not know.
In a single thought, it fully comprehends the three times,
For the sake of benefiting immeasurable sentient beings.
Commentary: With the vast bodhi mind, they fill the worlds in the ten directions. There is nothing about the faculties and understanding of sentient beings that they do not know. In a single thought-moment, they comprehend the three periods of time without obstruction. Bodhisattvas arouse the bodhi mind for the benefit of immeasurable sentient beings, enabling them to leave suffering, attain happiness, and end the cycle of birth and death.
All sentient beings in the worlds of the ten directions
Wishing to understand skillful means, intentions, and practices,
And the bounds of space can be measured,
The merit of generating the aspiration is hard to fathom
Commentary: The Bodhisattva wishes to clearly understand the skillful means, wisdom, thoughts, and conduct of all sentient beings in the worlds of the ten directions. Even the bounds of space can be measured, but the merit of a Bodhisattva who first arouses the aspiration for enlightenment is difficult to fathom.
The Bodhisattva’s aspirations are equal to the ten directions
Compassionate in heart, embracing all living beings
Ensuring that they cultivate the merits and virtues of Buddhahood
Therefore, its power has no bounds
Commentary: When a Bodhisattva first arouses the aspiration, their vows pervade the ten directions. With a compassionate mind, they liberate all sentient beings, leading them to abandon delusion and turn toward awakening, and to cultivate the Buddha’s merits and virtues to completion. For this reason, the power of the merits and virtues of the initial aspiration has no bounds.
The desires, understanding, mental states, and delights of sentient beings
Their faculties, expedient means, and practices are all different
Within a single thought, all are fully understood
The mind of omniscient wisdom is equal
Commentary: The desires of sentient beings, their understanding, their inclinations, their faculties, their practices, their expedient means, and their Dharma-gates are all different and unlike one another. Though exceedingly complex, a Bodhisattva can know them all in a single thought-moment, because the minds of all-wisdom and all-aspects knowledge are the same, without distinction.
All the delusions and karma of all sentient beings,
The three realms continue without a moment’s break;
These boundaries can still be known,
But the merit of arousing the aspiration is inconceivable.
Commentary: Arouse the mind capable of leaving karmic afflictions, Arouse the mind that can leave karmic afflictions
Make offerings to all the Tathāgatas, Make offerings to all the Tathāgatas
Karmic delusions are already left; the marks of continuity and cessation, Karmic delusions will be left, and continuity severed
Universally attain liberation throughout the three times. Everywhere in the three times, attain liberation.
By generating the aspiration for enlightenment, one can depart from all afflictive karma and widely cultivate offerings to all Buddhas. The karma and delusions created by sentient beings have all been completely ended. The fruit of birth and death is also cut off and no longer continues. Liberation is attained everywhere throughout the three times.
With a single thought, I make offerings to boundless Buddhas;
I also make offerings to countless sentient beings,
With incense, flowers, and wondrous garlands,
Jeweled banners, flags, canopies, and fine garments.
Commentary: By the power of spiritual abilities, in a single thought-moment the Bodhisattva makes offerings to countless Buddhas in the ten directions. The Bodhisattva also makes offerings to countless sentient beings. What does the Bodhisattva use to make these offerings? All kinds of fragrant incense, beautiful flowers, precious curtains and jeweled banners, jeweled pennants, jeweled canopies, and beautiful garments.
Fine food, precious seats, and places for walking meditation
All kinds of palaces are beautifully adorned
Vairocana’s wondrous precious jewel
The wish-fulfilling maṇi emits wondrous light
Commentary: The Bodhisattva makes offerings to the Buddha of delicious food and drink and a precious lion throne, and adorns the places for walking meditation with the seven treasures. The Bodhisattva also makes offerings to the Buddhas and all sentient beings of various palaces, all splendidly adorned. The beautiful jewels of Vairocana Buddha, wish-fulfilling jewels, and mani jewels all radiate light, illuminating the worlds in the ten directions.
Moment after moment, making offerings in this way
For immeasurable kalpas beyond telling;
Although that person’s accumulation of merit is very great,
It cannot compare with the great merit of generating the aspiration.
Commentary: Moment after moment, one may use all kinds of the seven treasures to make offerings to the Buddhas and all sentient beings throughout immeasurable, indescribable kalpas. Though that person’s blessings and rewards are vast, they cannot compare with the great merit of first arousing the bodhi mind.
All the various examples that have been spoken of
Are no match for the mind of bodhi;
For the most honored among people in the three times
All come into being through the arising of this aspiration.
Commentary: No example can compare with the merit of initially generating the aspiration for bodhicitta. All Buddhas of the ten directions and the three times arise from generating the aspiration for bodhicitta. Whoever generates the aspiration for bodhicitta is a Buddha.
Arouse an unobstructed mind without limits
Seeking its measure, it cannot be found
The vow for the wisdom of omniscience will surely be fulfilled
All beings will be delivered forever
Commentary: The merit of arousing the mind of Bodhi has no fixed bounds; it is perfectly integrated and unobstructed. If one wishes to know how much merit is generated by first arousing this mind, it cannot be known—there is no way to measure or fathom it. As for all-knowledge and knowledge of all aspects, a Bodhisattva must also vow to attain them, and will certainly succeed. When a Bodhisattva arouses this mind, it is to deliver all sentient beings forever, enabling them to escape the Three Realms and attain the bliss of Nirvana.
Set forth a generous mind as vast as empty space;
Give rise to all merits equal to the Dharma Realm;
One’s practice pervades everywhere, with nothing different;
Forever abandon all attachments; the Buddhas are equal.
Commentary: A Bodhisattva’s mind encompasses the great void, and its measure extends throughout the Dharma Realm. The Bodhisattva arouses a great bodhi mind as vast as empty space. This bodhi mind gives rise to merits equal to the Dharma Realm. Although a Bodhisattva’s practice pervades the entire Dharma Realm, the Bodhisattva forever remains free from all attachments and is equal to the liberation of all Buddhas, with no difference whatsoever.
There is no Dharma-gate that is not entered;
Every land can be reached;
All realms of wisdom are fully understood;
All merits and virtues are accomplished
Commentary: The Bodhisattva enters all eighty-four thousand Dharma methods. The Bodhisattva enters all the lands of all the Buddhas in the ten directions; the Bodhisattva enters all the lands of all the Buddhas in the ten directions and goes to make offerings to the Buddhas. The Bodhisattva fully understands without obstruction all the realms of wisdom of all the Buddhas. The Bodhisattva accomplishes all the merits and virtues of all the Buddhas.
Able to relinquish everything continually
Purify all classes of precepts without attachment
Possess unsurpassed great merit
Always diligently strive, never regressing
Commentary: With compassion, Bodhisattvas are able to give up what is difficult to give up, and so they give continuously without interruption. Bodhisattvas cultivate not only the Dharma-gate of giving, but also the Dharma-gate of upholding precepts. They practice and uphold all precepts purely, without attachment. Thus, they possess unsurpassed great merit. Bodhisattvas diligently cultivate the Dharma-gates of patience and vigor, and never regress.
Enter deep meditative concentration, ever contemplating true nature;
Vast, expansive wisdom mutually accords;
This is the Bodhisattva’s supreme stage,
Giving rise to all the paths of Samantabhadra.
The Bodhisattva diligently cultivates profound meditation, which is also cultivation through contemplation. By constantly contemplating and cultivating, one will accord with great wisdom. In short, wisdom arises from meditation. When one sits in meditation until not a single thought arises, great wisdom will naturally manifest—that is, wisdom surpassing that of ordinary people. Put simply, for ease of understanding, this means spiritual powers: knowing what others do not know and seeing what others do not see. These six perfections are the Bodhisattva’s supreme practices. In connection with arousing the aspiration for bodhi, all the paths of practice of Bodhisattva Samantabhadra arise.
All the Tathagatas of the three times
Without exception protect and keep in mind the initial aspiration
All employ samadhi and dharani
And adorn it together with supernatural powers and transformations.
Commentary: All the Buddhas of the ten directions and the three times protect and keep in mind the Bodhisattvas who have newly aroused the aspiration for bodhi; there is not a single Buddha who does not do so. The Buddhas of the ten directions use various powers of samadhi to empower these Bodhisattvas, and also use various dharanis and miraculous transformations to adorn them.
The sentient beings in the ten directions are immeasurable,
The worlds and the emptiness of space are likewise,
The immeasurable resolve surpasses them,
Therefore, it can give rise to all Buddhas
Commentary: The sentient beings in the worlds of the ten directions are immeasurable and boundless. The worlds are likewise immeasurable, and space is likewise immeasurable. The aspiration for bodhi is also immeasurable, yet it surpasses sentient beings, worlds, space, and all manner of immeasurable things. Why? Because arousing the aspiration for bodhi can give rise to all the Buddhas.
The mind of bodhi is the root of the ten powers,
And also the root of the four kinds of eloquence and fearlessness.
The eighteen uncommon qualities likewise
All are attained through arousing the mind.
Commentary: dhicitta is the mother of all Buddhas, and thus gives birth to all Buddhas. It is also the root of the Buddha’s ten powers, the four unobstructed forms of eloquence, the four kinds of fearlessness, and the eighteen unique qualities. In short, all Dharma is realized through first arousing bodhicitta.
The bodies of all Buddhas, adorned with physical marks
And the equally wondrous Dharma-body
The wisdom of the Unattached, the Worthy of Offerings
All are attained through the arousing of the aspiration.
Commentary: The dignified physical forms and marks of the Buddhas of the ten directions are the thirty-two marks and eighty auspicious characteristics. The equal body, wisdom body, wondrous Dharma body, unattached body, and worthy-of-offerings body—all these various bodies are attained by arousing the Bodhi mind.
All the Pratyekabuddha and Śrāvaka vehicles,
The bliss of the dhyāna samādhis in the form realm,
And the samādhis of the formless realm—
All take the arousing of the mind as their basis.
Commentary: All the Pratyekabuddha and Śrāvaka vehicles attain the bliss of the samādhi of the four dhyānas in the form realm. Hence: “Meditative joy is nourishment; Dharma joy fills one completely.” In the formless realm, they attain the bliss of the samādhi of the four formless attainments. This bliss is impossible to describe; it is all attained by arousing the mind at the outset. Therefore, the initial arousing of the mind is the basis of the dhyāna samādhis.
All the joys of humans and devas, freely at ease
And the many joys of the various realms
The joys of diligence, concentration, faculties, powers, and the like
Not one of them is not due to the initial aspiration
Commentary: All beings in the heavens and in the world attain peaceful, carefree happiness, together with the various kinds of happiness found in the realms. The happiness of faith, diligence, mindfulness, concentration, and wisdom—the five faculties—and the happiness of faith, diligence, mindfulness, concentration, and wisdom—the five powers (the five faculties can give rise to the five powers)—all these kinds of happiness are attained from the very moment one first arouses the aspiration.
By this cause, one arouses a vast mind;
Then one is able to cultivate the six kinds of perfections;
Encouraging all sentient beings to practice right conduct,
In the three realms, they enjoy peace and bliss.
Commentary: When a Bodhisattva first arouses the aspiration for enlightenment, while still at the causal stage, they make vast vows: may all sentient beings eradicate all afflictions; may all sentient beings learn all the Buddha’s teachings; may all sentient beings attain the unsurpassed path to Buddhahood. Because they make such vast vows, they then cultivate the practices of the Six Perfections. The Bodhisattva’s work is to encourage and teach all sentient beings to cultivate the right practices of enlightenment, so that they may always experience peace and happiness within the Three Realms.
Abiding in the Buddha’s unobstructed wisdom of ultimate truth,
All wondrous deeds are fully expounded;
He can cause countless sentient beings
To end all karma of delusion and head toward Nirvana.
Commentary: Bodhisattvas abide in the Buddhas’ true wisdom, whose meaning is perfectly encompassing and unobstructed. In all their wondrous activities, they expound and proclaim the wondrous Dharma for sentient beings, enabling immeasurable beings to completely eradicate coarse and subtle delusions, delusions of view and thought, as well as dust-and-sand delusions and ignorance, and to set their course toward Nirvana.
Wisdom shines brightly like the pure sun
All practices are complete like the full moon
Merit and virtue are ever abundant like a vast sea
Unstained and unobstructed, like empty space
Universally arouse boundless vows of merit
Grant happiness to all sentient beings
Until the end of future time, act in accordance with vows
Always diligently cultivate the practice of liberating sentient beings
Commentary: Bodhisattvas everywhere make vast, boundless vows of merit, vowing to bring peace and happiness to all sentient beings. They vow, lifetime after lifetime throughout the ages to come, to practice in accordance with the vows they have made and to diligently study the Dharma methods for liberating sentient beings far and wide.
The immeasurable great vows are inconceivable;
May all sentient beings become completely pure;
The vows of emptiness, signlessness, and wishlessness have no place of reliance;
By the power of the vows, all are clearly manifest;
Commentary: The Bodhisattva makes immeasurable great vows, all of them inconceivable. He vows that all sentient beings will attain the pure Dharma and have no defiled thoughts. The Bodhisattva cultivates the practices without attachment. Why? Because all dharmas are empty and have no true marks. Although he vows to deliver sentient beings, he is not attached to his vows and does not rely on anything. Through the power of his vows, everything manifests clearly.
Understand the self-nature of dharmas as empty space
All cessation and quiescence are equally impartial
The Dharma-doors are innumerable, beyond words
Teach them for the sake of sentient beings without attachment.
Commentary: The Bodhisattva clearly understands that the self-nature of all dharmas is like space. The essential nature of dharmas is quiescent, and this quiescent Dharma is equal. The Dharma doors are innumerable and beyond words. To teach and transform sentient beings, one must still expound this Dharma, even within what cannot be expressed. Although expounding the Dharma for sentient beings, one has no attachment.
All Tathagatas throughout the worlds of the ten directions
Together praise the first arousing of the mind
This body is adorned with immeasurable virtues
Can reach the other shore, becoming one with the Buddha
For as many kalpas as there are sentient beings,
To speak of its merit would be inexhaustible;
By dwelling in the Tathagata’s vast abode,
No dharma in the three realms can compare.
Commentary: Even if one spent as many great kalpas as there are sentient beings describing the merit of a Bodhisattva who has first aroused the aspiration for bodhi, it could never be fully expressed. Once one has entered the vast house of the Tathāgata, even using all the dharmas in the three realms as analogies for the merit of first arousing that aspiration would not suffice.
If you wish to know all the Dharma of the Buddhas,
You should swiftly arouse the Bodhi mind.
Among all merits, this mind is supreme;
You will surely attain the Tathagata’s unobstructed wisdom.
Commentary: If you wish to know all the dharmas of the Buddhas of the ten directions, quickly give rise to bodhicitta. The merit of bodhicitta is supreme among all merits; you will surely attain the unobstructed wisdom of the Buddhas.
The thoughts and actions of sentient beings can be counted and known;
The dust particles of worlds can likewise be counted;
The boundaries of space may perhaps be measured;
But the merit of generating the aspiration cannot be fathomed.
Commentary: The thoughts and actions of sentient beings can be counted and known in number. Every speck of dust in each land can likewise be counted. Even the extent of space can be measured. Yet the merit of a Bodhisattva who has first brought forth the aspiration for enlightenment cannot be fathomed.
Giving rise to all Buddhas of the three times
Accomplishing all the happiness of the world
Increasing all supreme merits
Forever severing all doubts
Commentary: Bodhicitta gives rise to all the Buddhas of the three times and brings about all worldly pleasures and happiness. It increases all supreme virtues and forever eradicates all karmic obstructions and doubts. In short, only by arousing bodhicitta can one attain the path to Buddhahood.
Reveal all wondrous realms
Completely eliminate all obstacles
Accomplish all pure lands
Bring forth all Tathagata wisdom.
Commentary: The merit of bodhicitta can reveal all wondrous realms, completely remove all obstacles, bring all lands to completion, purify all lands, and give rise to the Buddha’s omniscient wisdom.
Desiring to see all the Buddhas in the ten directions
Desiring to give the inexhaustible treasury of merit
Desiring to eliminate all the sufferings and afflictions of sentient beings
One should promptly arouse the mind of bodhi
Commentary: Do you wish to see all the Buddhas of the ten directions and the three periods of time? Then you must arouse the bodhi mind. Do you wish to attain an inexhaustible treasury of merit? Then you must arouse the bodhi mind. Do you wish to eliminate all the afflictions of sentient beings? Then you must arouse the bodhi mind. You should arouse the bodhi mind without delay; only then can you attain the hoped-for goal of ultimate Nirvana.
END OF CHAPTER 17