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 18 – Understanding the Dharma
What is “Understanding the Dharma”? “Understanding” means seeing clearly, and “Dharma” means the Buddha’s Dharma. It means wanting to see clearly the truth of the Buddha’s Dharma. There are all kinds of things to understand and all kinds of Dharma. If you understand one Dharma but not many Dharmas, you cannot be called one who understands. You must understand all Dharmas to be called one who understands. The Buddha’s Dharma has eighty-four thousand Dharma gates, all of which one must thoroughly understand without obstruction. One must understand what the ultimate fundamental nature of the Dharma is. This means entering deeply into the treasury of the sutras, with wisdom as vast as the sea. That is why it is called the “Chapter on Understanding the Dharma.” This is the eighteenth chapter of the Avataṃsaka Sutra.
The principles and meaning of the Avatamsaka Sutra are truly wondrous beyond words: each chapter is more refined than the last, more profound and subtle, and more excellent. When we study the Avatamsaka Sutra, we must clearly understand the principle of the true nature of all dharmas and thoroughly grasp the meaning of the One True Dharma Realm.
At that time, the Bodhisattva Diligence and Wisdom said to the Bodhisattva Dharma Wisdom: “Child of the Buddha, when a Bodhisattva Mahāsattva first arouses the aspiration to seek omniscience, he accomplishes such immeasurable merits.”
Commentary: At that time, there was a great Bodhisattva named Diligent Wisdom. He diligently cultivated vigor and was never at any time without diligence. Therefore, it is said, “Diligently cultivate vigor throughout the six periods of day and night.” He diligently cultivated precepts, concentration, and wisdom; this was vigor of the body. He eradicated greed, anger, and delusion; this was vigor of the mind. This great Bodhisattva said to the great Bodhisattva Dharma Wisdom: “Buddha-son! When a great Bodhisattva among the Bodhisattvas first arouses the resolve to seek all-knowing wisdom and practices the Bodhisattva path, that mind can accomplish immeasurable merit and virtue, as explained previously.”
Endowed with great adornment, ascending the Vehicle of All-Knowing Wisdom, entering the proper position of a Bodhisattva, abandoning all worldly dharmas, attaining the Buddha’s supramundane Dharma, embraced by the Buddhas of the past, future, and present, and resolutely reaching the ultimate state of unsurpassed Bodhi.
Commentary: He is fully endowed with vast adornments. He advances to the wisdom of all the vehicle teachings and enters the true fruit-stage of a Bodhisattva. He relinquishes worldly conditioned dharmas, does not crave worldly fame, and is not attached to worldly gain. That is, he does not seek the pleasures of the five desires—wealth, sex, fame, food, and sleep—and is able to renounce the five sense objects of form, sound, fragrance, taste, and touch. He also attains the Buddha’s supramundane Dharma, namely, the Dharma-gate of the thirty-seven factors that aid the Path. What are the thirty-seven factors that aid the Path?
1). The four foundations of mindfulness: contemplate the body as impure, feelings as suffering, the mind as impermanent, and phenomena as non-self.
2). The Four Right Efforts: If wholesome states have not yet arisen, bring them forth; if they have already arisen, help them grow. Do not let unwholesome states arise; if they have already arisen, bring them to an end.
3). The four bases of spiritual power: desire, mindfulness, diligence, and wisdom.
4). The five faculties: faith, effort, mindfulness, concentration, and wisdom.
5). The Five Powers: The five faculties give rise to the five powers.
6). The seven factors of enlightenment: discernment of phenomena, energy, joy, tranquility, equanimity, concentration, and mindfulness.
7). The Eightfold Path: Right View, Right Thought, Right Speech, Right Livelihood, Right Action, Right Effort, Right Mindfulness, and Right Concentration. These seven groups together make up the thirty-seven factors conducive to enlightenment.
There are also the Four Noble Truths practiced by the Śrāvakas: suffering, its cause, its cessation, and the path. The Twelve Links of Dependent Origination practiced by the Pratyekabuddhas are: ignorance, formations, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging and death. The Six Perfections practiced by Bodhisattvas are: giving, upholding precepts, patience, diligence, meditative concentration, and wisdom. These are conditioned dharmas. All the Buddhas of the past, future, and present use the light of wisdom to embrace great Bodhisattvas who have newly aroused the aspiration for bodhi, and who are certain to attain the ultimate fruit of unsurpassed, perfect, complete enlightenment.
How should those Bodhisattvas cultivate within the Buddha’s teaching so that all Tathāgatas rejoice, they enter the abodes of Bodhisattvas, all their Great Practices become pure, all their great vows are fulfilled, they obtain the vast treasury of the Bodhisattvas, continually teach the Dharma to those who are fit to be transformed, yet never abandon the practice of the pāramitās, enable all the sentient beings they hold in mind to attain deliverance, continue the lineage of the Three Jewels without interruption, and ensure that all skillful means and roots of goodness are not in vain?
Commentary: Bodhisattva Vigorous Wisdom again asks Bodhisattva Dharma Wisdom ten questions: When a Great Bodhisattva first gives rise to the bodhi mind, how should they cultivate under the Buddha’s guidance?
1). How can one cause all the Buddhas of the ten directions to rejoice greatly?
2). How can one enter the stage of a Bodhisattva’s abiding?
3). How can all the gates of great practice be cultivated and purified?
4). How can one ensure that all the great vows one makes are fulfilled?
5). How can one attain the vast treasury of merits of an accomplished Bodhisattva?
6) How should one adapt to sentient beings who are worthy of being taught, in order to expound the Dharma to them? Hence: “When teaching people, prescribe medicine according to their illness.”
7). How can one always cultivate the practice of the Pāramitās?
8). How can one ensure that all the sentient beings one thinks of are liberated?
9). How can we carry on the seed of the Three Jewels without interruption?
10). How can one enable sentient beings to attain roots of goodness and skillful Dharma methods that accord with what is beneficial and are not lost?
Disciples of the Buddha! By what means can those bodhisattvas bring this Dharma to perfection? I pray you, out of compassion, expound it for me. Everyone in this great assembly delights in hearing it!
Commentary: Bodhisattva Vigor Wisdom once again addressed him, “O Son of the Buddha! What skillful means should Bodhisattvas who have just first aroused the mind of Bodhi use in their cultivation, so that they may immediately attain perfect accomplishment in all kinds of Dharma? I hope that you, Bodhisattva Dharma Wisdom, will take pity on me with compassion and explain to me how to cultivate. It is not only I who wish to hear the Dharma; all the members of the Flower Garland Dharma assembly are delighted to listen to the wondrous Dharma you expound. Not one of them does not wish to hear it; they are all listening with eager attention.”
Furthermore, Bodhisattva Mahāsattvas must constantly cultivate themselves, dispel all the darkness of ignorance, subdue demonic foes, overcome all non-Buddhist teachings, and forever eradicate every defilement of the mind. They can thereby accomplish all roots of goodness, forever escape all calamities in the evil destinies, and purify and uphold all realms of great wisdom. They accomplish all the Bodhisattva stages and pāramitās, dhāraṇīs and samādhis, the six supernatural powers, the three knowledges, and the pure merits of the four fearlessnesses.
Commentary: And next, like the great Bodhisattvas, when Bodhisattvas bring forth the Bodhi mind, they always cultivate diligently. They can eradicate all the darkness of ignorance and attain the light of wisdom. They can subdue all heavenly demons that obstruct the Way, as well as hostile enemies who harbor resentment. They can overcome all the heterodox doctrines of the outside paths. They can forever cleanse the mind of the filth of afflictions. They can perfect all roots of goodness. They can forever escape the three evil paths and all calamities. They can purify and cultivate all great wisdom, bringing it to manifestation in the present. They can perfect the ten stages of the Bodhisattva, namely: the Stage of Joy, the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage of Difficult to Conquer, the Stage of Manifestation, the Stage of Far-Reaching Practice, the Stage of Immovability, the Stage of Good Wisdom, and the Stage of Dharma Cloud. They can perfect the ten Dharma-gates of the Paramitas, which means reaching the other shore. They are: giving, maintaining precepts, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge. They can perfect dharani, which means gathering all Dharmas and retaining immeasurable meanings. They can perfect samadhi, which means right concentration and right reception. They can perfect the six spiritual penetrations. They can perfect the three kinds of knowledge, namely: the knowledge of the heavenly eye, the knowledge of past lives, and the knowledge of the exhaustion of outflows. They can perfect the four kinds of fearlessness: fearlessness in knowing the faculties and fearlessness in answering challenges. These are the Bodhisattvas’ four kinds of fearlessness, not the Buddha’s four kinds of fearlessness. Bodhisattvas can perfect these seven kinds of pure merit.
Adorn all Buddha-lands, and bring to complete perfection the excellent marks and characteristics, and the deeds of body, speech, and mind. Thoroughly know the powers of all Buddhas, the Tathāgatas, their fearlessnesses, the dharmas unique to Buddhas, and the realms traversed by the wisdom of all-knowing knowledge. In order to mature all sentient beings, take up a Buddha-land according to their aspirations, and teach the Dharma appropriately according to their faculties and the time. Perform various immeasurable and vast Buddha-works.
Commentary: Bodhisattvas can adorn all the lands of the Buddhas. They can also adorn the thirty-two marks and eighty subsidiary characteristics. They can further purify all three karmas—body, speech, and mind—and accomplish all paths to bodhi. They can also skillfully know the ten powers of all the Buddhas.
Moreover, [he] is adept at understanding the four fearlessnesses of all Buddhas, namely:
- Fearlessness regarding omniscience.
- Fearlessness regarding the exhaustion of the taints.
- Fearlessness in declaring what obstructs the path.
- Fearlessness in declaring the path that brings suffering to an end.
Moreover, he also skillfully knows the eighteen qualities exclusive to all Buddhas, namely:
- No faults in the body.
- No faults in speech.
- No faults in mindfulness.
- No divergent thoughts.
- The mind is concentrated.
- Knows what to relinquish.
- Desire does not cease.
- Diligence does not cease.
- Mindfulness does not cease.
- Wisdom does not cease.
- Liberation does not cease.
- Knowledge and vision of liberation do not cease.
- All bodily actions accord with wisdom.
- All verbal actions accord with wisdom.
- All mental actions accord with wisdom.
- Wisdom knows the past without obstruction.
- Wisdom knows the future without obstruction.
- Wisdom knows the present without obstruction.
All-wisdom and all-aspects wisdom, and the practice of wisdom in its many realms. In order to bring the aspirations of all sentient beings to fruition, Bodhisattvas accordingly follow the joy in their hearts and thus accomplish their own Buddha lands. In accordance with the faculties and dispositions of all sentient beings, and responding to the right time for each of them, they expound the Dharma that ought to be expounded. That is, whichever Dharma is suitable for liberating them, they expound that Dharma to liberate them. They use all kinds of vast Buddha-activities, immeasurable and boundless, to teach sentient beings and bring them to fruition.
Together with all the other immeasurable meritorious Dharmas, practices, paths, and realms, they are completely perfected, swiftly becoming equal to the Tathāgata in merit.
Commentary: The Bodhisattva cultivates all the immeasurable dharmas of merit and virtue, all practices, all paths, and all realms. All these are fully perfected, and soon the Bodhisattva will be equal to the Buddha in merit and virtue, with no difference.
The Dharma treasury accumulated by all Tathagatas, Arhats, and perfectly enlightened ones through hundreds of thousands of asamkhyeya kalpas of practicing the Bodhisattva path can all be protected, revealed, and expounded; no demons or non-Buddhist teachers can destroy it, and the upholding of the true Dharma is without end. Whenever the Dharma is expounded in any world, the kings of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and Brahmās, as well as the Tathāgata, the Dharma King, all protect it.
Commentary: In the ten directions, wherever the Buddhas manifest and attain perfect, complete enlightenment, they spend hundreds of thousands of asamkhyeya kalpas cultivating the Bodhisattva path and benefiting all sentient beings. They cultivate all the Dharma treasuries of merit and are fully able to protect them from destruction. They can reveal and expound all the Buddha’s teachings, which no devas, Māras, or non-Buddhist paths can obstruct or destroy.
There are many kinds of demons, and the most formidable is the mind demon. It often keeps you from practicing. When you want to cultivate, it disrupts you and causes you to give rise to false thoughts. It often says to you, “Don’t practice! Practicing is hard. You should eat a little more, wear a little more, sleep a little more, and take good care of your body. That’s the right thing to do—don’t be so foolish!” Our own mind demon often sabotages our resolve to cultivate the Way.
What is a heterodox path? It refers to a practitioner whose mind seeks the Dharma outside, not clearly understanding that all dharmas are inseparable from one’s own mind; the mind runs about seeking the Dharma externally. There are three thousand subsidiary paths and ninety-six kinds of heterodox paths. (At that time in India, there were six great teachers of doctrine, whose theories all denied cause and effect. Each had fifteen disciples, making ninety. In addition, there were the six masters, bringing the total to ninety-six; hence there are ninety-six kinds of heterodox paths.) When Bodhisattvas practice the true Dharma, uphold the true Dharma, and protect the true Dharma, heavenly demons and non-Buddhist paths have no way to obstruct or hinder them. The Bodhisattvas’ performance of these deeds is inexhaustible. When they expound the wondrous Dharma in all the worlds, the devas, nāgas, and the other six classes, together with the Ten Kings, will come to protect them.
The Ten Kings are as follows:
The Heavenly Kings: the four Heavenly Kings—the Guardian of the East, the Growth-increasing King of the South, the Wide-eyed King of the West, and the Much-hearing King of the North.
The Dragon Kings: the eight Dragon Kings—Nanda, Upananda, Garuḍa, Sugata, Takṣaka, Anavatapta, Manasvin, and Utpalaka.
The Yakṣa King: the Swift Ghost King.
The Gandharva King: the King of Fragrance Spirits.
The Asura King: the king of the ugly.
The Garuḍa King: the king of the golden-winged birds.
The Kiṃnara King: the king of the celestial musicians.
The Human King: the emperor, ruler of humankind.
The Brahmā King: Great Brahmā, the king in heaven.
The Tathāgata Dharma King: the Buddha.
All Ten Kings come to protect Bodhisattvas who have aroused the aspiration for enlightenment.
All the worlds respectfully venerate and make offerings, and together gaze upon his crown. He is constantly protected and remembered by all the Buddhas, and is loved and respected by all the Bodhisattvas. May you explain how to attain the power of roots of goodness, increase wholesome qualities, expound the Tathāgata’s profound treasury of Dharma, and uphold the true Dharma to adorn oneself; and may you explain all the successive practices of the Bodhisattvas!
Commentary: A Bodhisattva who brings forth the bodhi mind is therefore revered and offered homage by all beings in the world. All the Buddhas of the ten directions and the three times come to confer the anointing of consecration and protect them. All Bodhisattvas also cherish, protect, revere, and look up to them. A Bodhisattva who brings forth the bodhi mind obtains all kinds of strength from roots of goodness and increases the pure dharmas; this also means being free of ignorance. With great wisdom, they will then elucidate and expound the profound Dharma repositories taught by the Buddha. They uphold and preserve the true Dharma to adorn their own thirty-two auspicious marks and eighty fine characteristics. They all vow to expound the successive stages of practice and conduct cultivated by Bodhisattvas.
At that time, the Bodhisattva Diligent Wisdom, wishing to restate the meaning, spoke in verse:
Commentary: At that time, the Bodhisattva Diligent Wisdom wished to use verses to restate the principles explained in the prose passage above, so that the great assembly at the Flower Adornment Dharma Assembly could gain a profound understanding of their meaning. Bodhisattvas are wholly compassionate in heart; therefore, they are sages who benefit themselves and others, awaken themselves and others, and liberate themselves and others.
The greatly renowned one is skilled at expounding
The Dharma merits and virtues accomplished by the Bodhisattva
Deeply entering boundless, vast practices
Complete in pure, teacherless wisdom
Commentary: One of great renown skillfully expounds the wondrous meanings of all dharmas. The Bodhisattva cultivates and fulfills all kinds of meritorious qualities, can deeply enter the vast and boundless gates of practice, and possesses pure wisdom. Thus, this is wisdom that “understands on its own without a teacher”—that is, knowing from birth, without needing a virtuous spiritual friend to teach, and naturally understanding.
If there are Bodhisattvas who have newly aroused the aspiration
Who have perfected the vehicle of merit and wisdom
Entered the stage of freedom from birth, transcending the world
And universally attained the Dharma of Samyak-Sambodhi.
Commentary: If there is a Bodhisattva who, upon first arousing the aspiration, accomplishes inconceivable merit and wisdom and has already realized and entered the stage of liberation from birth and death, that Bodhisattva has surpassed all the merits of worldly people and has universally attained the Dharma of bodhi, right and equal enlightenment.
How is that person in the Buddha’s teaching?
By steadfastly and diligently practicing, one becomes ever more excellent
This makes all the Tathāgatas rejoice
Will one soon enter the abode where the Buddha dwells?
Commentary: How does the Bodhisattva who has first aroused the aspiration abide in the Buddha’s teaching? His bodhi mind grows ever more steadfast. He diligently cultivates all the practices and attains supreme spiritual powers. He can bring all the Buddhas of the ten directions to rejoice greatly, come to praise him, and come to protect him. Where the Buddha dwells, the Bodhisattva who has first aroused the aspiration will soon enter the fruition of Buddhahood.
All vows of pure conduct are fulfilled
And one attains the vast treasury of wisdom
One is ever able to expound the Dharma and deliver sentient beings
While the mind depends on nothing and clings to nothing.
Commentary: When the Bodhisattva first gives rise to the aspiration for enlightenment, they cultivate pure vows and will soon fulfill them. They also attain a vast treasury of wisdom and often teach the Dharma to transform sentient beings, without becoming attached to delivering them. Because their mind is free from all attachments, it has nothing to rely on.
All the Bodhisattva’s pāramitās
Are skillfully practiced, without deficiency or decline
All sentient beings they keep in mind, they deliver
They constantly uphold the Buddha-seed, so it never ends.
Commentary: Bodhisattvas cultivate all the Pāramitās, beginning with the practice of one Pāramitā. When the practice of one Pāramitā is perfected, all the Pāramitās will be perfected. Why? Because to practice one is to practice all, and to perfect one is to perfect all. In cultivating the Pāramitās, Bodhisattvas only make progress; they never fall short. All sentient beings they hold in mind are rescued from the sea of suffering and ferried to the Other Shore. Therefore: “If even one sentient being has not yet become a Buddha, I will not enter Nirvāṇa.”
The Bodhisattvas’ responsibility is to continue the lineages of the Buddha, the Dharma, and the Sangha, ensuring that the Three Jewels remain in the world forever and are never brought to an end. This is also the mission of those who have left the home life, and it is likewise the duty of laypeople. In short, every Buddhist bears this responsibility: to continue the Three Jewels and the Buddha lineage.
Whatever is done steadfastly is never in vain
All accomplishments attain liberation
As all the victorious ones practice
May I proclaim that pure path!
Golden Mountain Monastery is once again holding a Chan meditation retreat (January 1976). Everyone who takes part in a Chan retreat is a Bodhisattva who has initially aroused the resolve for bodhi. You are all sitting in the Chan Hall—that is, practicing the Perfections. If you do not steal, kill, or engage in sexual misconduct, your body is pure. If you do not talk, your mouth is pure. If you do not give rise to false thoughts, your mind is pure. When the three karmic deeds of body, speech, and mind are pure, that is practicing the Perfection of Dharma. This is the fundamental Dharma practice for Bodhisattvas who have initially aroused the resolve for bodhi.
Now I will explain to the assembly the most important Dharma practice: you must cultivate the Perfection of Chan meditation. Why have we left home to cultivate the Way? To seek wisdom and end birth and death. Wisdom is attained through meditation. Once you have wisdom, you will be able to end birth and death. How do you cultivate? Everyone, listen carefully!
Your posture when sitting in meditation must meet the standard; otherwise, you will not succeed. When sitting in meditation, keep your body upright. Do not lean forward, arch backward, or tilt to either side, and above all, do not enter samadhi by falling asleep. If you sit upright, your body will not commit the three evils of killing, stealing, and sexual misconduct. Your mouth will not commit the four evils of lying, embellishing speech, divisive speech, and abusive speech. Your mind will not commit the three evils of greed, anger, and delusion. When these three kinds of karma are pure, you let go of the mind that clings to conditions; this is giving. If you can keep the Chan Hall’s rules, this is upholding precepts. If you can patiently endure the pain in your legs and the ache in your back, this is patience. If you persevere from beginning to end, do not become discouraged, and diligently advance without being lazy, this is vigor. If you sit still and your mind does not move, with not a single thought arising, this is meditation. When your practice reaches the point of full maturity, wisdom will naturally appear. These Six Perfections are interrelated.
You must all pay attention! When you meditate and sit in meditation, you must be genuine—don’t be careless or act arbitrarily. Keep your feet firmly on the ground; don’t think about looking for shortcuts. If you feel this Dharma method is good, then practice this Dharma method! In fact, no Dharma method is a shortcut, and no Dharma method is not a shortcut; they are all equal. As long as you practice genuinely, it is a shortcut; if you don’t practice genuinely, it is not a shortcut. Therefore: “Cultivate part of it, and harvest part of it.” Cultivation must not seek convenient methods or rely on luck. Cultivation means genuine effort: put in one part of effort, and you will gain one part of real results; put in ten parts of effort, and you will gain ten parts of real results. This is an unchanging law throughout the ages. Whatever Dharma method you practice, the more hardship, the better; the more arduous the effort, the better; the more energy it takes, the better. From ancient times to the present, states of awakening have all been attained through hardship.
My duty is to cultivate in this way—by sitting in meditation—and not concern myself with whether I attain the Way or not. I should hold this attitude. Someone asks: “I recite the Great Compassion Mantra 108 times a day, and also recite the entire Lotus Sutra. Does that count as genuine cultivation?” That cannot be considered cultivation. Look at the Buddhas and Bodhisattvas of the past: for the sake of cultivation, they gave up their lives; to seek the Buddha Way, they were willing to have their bodies torn apart and their bones shattered, without a moment’s hesitation. Only with this spirit of sacrifice can one be a true disciple of the Buddha and attain genuine, steadfast samadhi.
Only by planting firm causes can one attain firm results. Once you have attained firm results, you will escape the Three Realms and end birth and death. Do you wish to escape the Desire Realm? Then first you must sever desire—that is, sever the five desires: wealth, sex, fame, food, and sleep. Or sever the five objects: form, sound, smell, taste, and touch. If you can sever them, you will be pure; if you cannot, you will be defiled. The pure will escape the Desire Realm; the defiled will fall into the six paths. Sever desire, and you will escape the Desire Realm; sever attachment to form, and you will escape the Form Realm. If you do not cling to appearances, then:
“Sweep away all dharmas; leave behind all appearances.” Or:
“Seeing things with clarity, one awakens and escapes the world;
seeing things in delusion, one falls into samsara.” Or:
“The eyes see forms, yet inwardly know nothing;
The ears hear worldly affairs, yet the mind does not heed.” Or:
“Within, there is no mind;
without, there is no form;
far away, there is no thing.”
If one reaches these states, one will transcend the Realm of Form. Upon attaining the realm of nothingness, not only is there no form, but even consciousness is absent. At that point, one escapes the Three Realms.
Bodhisattvas cultivate the Way and perform meritorious deeds that are very steadfast and cannot be destroyed. Hence it is said that their deeds are steadfast and cannot be harmed. This also means that their practices and deeds will surely come to fruition; their efforts will not be wasted. Just as all Bodhisattvas cultivate supreme practices—the six perfections and myriad practices—and attain merit that is beyond description.
Bodhisattvas cultivate the pure Way, free of thoughts of desire, and vow to expound it for sentient beings, enabling them to cultivate the pure Way as well. In short, this means ending desire and casting off attachment. See through the body and let go of clinging. Otherwise, clinging to this and that is not the pure Way but a polluted one. The pure Way is one’s original face; it is also the unmoving realm of suchness, clear and bright.
Forever shatter all the darkness of ignorance
Subdue all demons and heretics
All defilements are completely cleansed away
Draw near to the Tathāgata’s great wisdom
Commentary: Everyone has all kinds of ignorance. Because there are all kinds of ignorance, there are all kinds of afflictions. All kinds of afflictions give rise to all kinds of suffering. This is the natural principle. Ignorance means that when circumstances arise, one does not perceive them clearly. Whether circumstances are favorable or unfavorable, one is turned or shaken by them. Once shaken, afflictions arise. With afflictions come suffering. The Path of Purity forever shatters the darkness of ignorance. When all ignorance and afflictions have been shattered, wisdom arises. With wisdom comes the radiance of light. This light can subdue all demons. There are four kinds of demons: the demon of the five skandhas, the demon of afflictions, the heavenly demon, and the demon of death. One can also speak of heavenly demons, earthly demons, spirit demons, ghost demons, human demons, mind demons, illness demons, and so on. In short, they are all called demons. Once all the demons have been subdued, they become benevolent Dharma-protecting spirits. For example, the Eight Legions of Celestial Dragons were demons before, but afterward became Dharma-protecting spirits.
The pure light of wisdom can also subdue all heterodox teachings. Those who follow heterodox teachings do not necessarily want to practice them; rather, they have been unable to find the right path, so they have come to believe that heterodox teachings are correct. For example, Venerable Śāriputra and Maudgalyāyana were initially disciples of non-Buddhist teachers. Later, when the causes and conditions had ripened, they took refuge in the Buddha and became foremost in wisdom and foremost in spiritual powers. Thus, the right Dharma is used to teach those who follow heterodox teachings, enabling them to turn from wrong to right and leave darkness for the light. We must cleanse our minds of filthy, defiled thoughts. When we are pure and unstained, wisdom manifests, bringing us close to the Buddha’s wisdom. This is also the great treasury of radiant light, meaning the great perfect mirror wisdom.
Forever be free from evil realms and all dangers
Purify and uphold the supreme realm of great wisdom
Attain the wondrous power of the Way and draw near the Venerable One
All virtues are thereby perfected.
Commentary: Forever be free from asuras, animals, hungry ghosts, and hells—the four evil paths. There are many dangers in these four evil paths. If one falls into hell, it is difficult to be reborn for tens of thousands of kalpas. If one falls among the hungry ghosts, one is constantly scorched by the fire of hunger. If one falls among the animals, one is obscured by ignorance and is always foolish. If one falls among the asuras, one delights in fighting.
Cultivation means wishing to be free of all dangers, but one must use the method of antidotes. What method? It is to use the three non-outflow studies of precepts, concentration, and wisdom to counteract the five poisons of greed, anger, delusion, arrogance, and doubt. Once the five poisons have been eliminated, one will attain great wisdom. With great wisdom, one will attain all the superior states of spiritual powers. Having attained the inconceivable, wondrous power of spiritual abilities, one will be close to all the Buddhas, and the merits of one’s cultivation will all be fulfilled.
Realizing the Tathagata’s supreme wisdom,
Dwelling in immeasurable lands,
Expounding the Dharma in accord with the minds of sentient beings,
And carrying out the vast works of the Buddhas
Commentary: The Bodhisattva attains the Buddha’s supremely excellent wisdom and dwells in the immeasurable, boundless Buddha-lands, manifesting the eight signs of attaining enlightenment and appearing as a Buddha for a hundred kalpas to teach and transform sentient beings. Adapting to their thoughts and intentions, the Bodhisattva expounds the Dharma for them, enabling them to abandon delusion and return to awakening, leave suffering and attain joy, and carry out all the vast works of the Buddhas.
How have you attained all wondrous paths,
And opened and expounded the Tathāgata’s treasury of true Dharma?
You are ever able to receive and uphold the Buddhas’ teachings;
None can surpass you; none is your equal.
Commentary: How can one attain all the inconceivable fruits of the Way? One must constantly expound the sutras and teach the Dharma, unfolding the treasury of the Buddha’s true Dharma, and thereby attain all the wondrous paths. If one constantly practices in accordance with the Dharma taught by the Buddha, one will attain all the wondrous paths. Thus, nothing surpasses the Buddha-Dharma.
How is one fearless like a lion
How is one’s conduct pure as the full moon?
How does one cultivate the Buddha’s virtues,
like a lotus flower unstained by water?
Commentary: How does one cultivate the state of the Four Fearlessnesses? Like a lion’s roar, which strikes terror into all the beasts that hear it. One’s conduct must be pure, and one’s observance of the precepts must be pure, like the full moon, perfectly round and bright.
How does one cultivate the virtues of the Buddhas? Like a lotus that grows in the mud yet remains pure and unstained: it clings neither to the mud nor to the water, is tainted by not even a speck of dust, and all thoughts are empty. Attaining this state, one realizes the virtues of the Buddhas.
At that time, Bodhisattva Dharma Wisdom said to Bodhisattva Diligent Wisdom: “Well done, child of the Buddha! You now ask about the pure practices cultivated by Bodhisattvas, wishing to bring great benefit, peace, and happiness, and to confer great blessings, out of compassion for the world, for the gods, and for humankind.”
Commentary: After Bodhisattva Diligent Wisdom had finished explaining the teachings in verse, Bodhisattva Dharma Wisdom said to him: “Excellent! Excellent, Buddha-son! You have now asked about the merit of first arousing the resolve for bodhi, not for your own sake, but for the sake of sentient beings. You wish all sentient beings throughout the Dharma Realm to gain benefit, lasting peace and joy, and wisdom. You are compassionate and take pity on the gods and humans of the world. On their behalf, you have asked about the pure Dharma practices cultivated by Bodhisattvas, so that sentient beings may return to their source and restore their original purity.”
Buddha’s disciples! You abide in the true Dharma, arouse great diligence, advance in non-retrogression, and have already attained liberation. Being able to ask this question makes you like the Tathagata.
Commentary: The Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha!” He had abided in the true aspect of the Dharma and aroused an earnest, vigorous resolve. His body was diligent, and his mind was diligent; he was diligent by day and diligent by night. He had attained non-retrogression in position, in thought, and in practice. He had realized true liberation and attained a state free from bondage and constraint, obstruction and hindrance. Having asked about these Dharma teachings, before long he would come to share the Buddha’s state.
Listen carefully! Listen carefully! Consider it well! I will now, through the power of the Buddha’s awesome spiritual might, explain a small part of it to you.
Commentary: Bodhisattva Dharma Wisdom continued: “Please listen! Listen attentively! Please remember and reflect on this. Now, relying on the great awe-inspiring spiritual power of the Buddhas of the ten directions, I will expound this Dharma for you. However, I can speak only a small part of the immeasurable and boundless whole.”
Child of the Buddha! A Bodhisattva-mahasattva, having already aroused the mind of omniscience, should leave behind the darkness of delusion, diligently guard it, and never allow heedlessness.
Commentary: Bodhisattva Dharma Wisdom again addressed the Buddha’s disciples: “Among the Bodhisattvas, great Bodhisattvas who have brought forth the Bodhi mind of all-wisdom should leave behind all ignorant darkness (ignorance). How can they leave behind ignorant darkness? They must cultivate the Dharma-door of the Dhyana Paramita. Once they have the light of wisdom, they will dispel ignorance. They must also cultivate the Dharma-door of the Vigor Paramita, being careful and watchful even in the subtlest matters, diligently upholding the precepts and never becoming lax. To be lax is to fail to follow the rules and regulations; in other words, it is to destroy the Way-place.” If monastics do not observe the precepts for monastics, and laypeople do not observe the precepts for laypeople, what kind of order is that? They lose the standing proper to them. Since they have taken refuge in the Three Jewels, they must show reverence to and make offerings to the Three Jewels. They must not slander or undermine the Three Jewels. In the practice hall, they must follow its rules and regulations and must not cause others to become troubled. In other words, their every gesture, action, word, and deed must accord with the precepts; they must not act recklessly.
O son of the Buddha! A Bodhisattva Mahāsattva abides in ten kinds of Dharma called non-negligence. What are the ten?
- First, uphold all the precepts.
- Second, be far removed from ignorance and purify the mind of enlightenment.
- Third, the mind delights in sincerity and uprightness, free from all flattery and deceit.
- Fourth, one must diligently cultivate wholesome roots and never regress.
- Fifth, constantly and carefully reflect on the aspiration one has generated oneself.
- Sixth, he does not delight in associating with ordinary people, whether householders or renunciants.
- Seventh, cultivate all wholesome deeds without seeking worldly karmic rewards.
- Eighth, forever abandon the Two Vehicles and practice the Bodhisattva path.
- The ninth is to delight in cultivating all good deeds, ensuring that they are never interrupted.
- Tenth, the power to constantly and skillfully observe one’s own continuum.
Commentary: Bodhisattva Dharma Wisdom once again called out, “Disciples of the Buddha! A great Bodhisattva among Bodhisattvas should constantly cultivate these ten dharmas. That is, gradually pay attention to these ten dharmas and never forget them. This means that abiding in these ten dharmas is called non-negligence.” What are the ten Dhammas:
1). Observing the precepts: All the precepts taught by the Buddha must be carefully observed and kept pure. They must not be violated even in the slightest, nor may one act wantonly and without restraint. This is just like protecting one’s own eyes.
2). Free from ignorance and purify the mind of bodhi: If there is ignorance and affliction, that is foolishness. Therefore, one must forever be free from foolishness in order to attain wisdom. One must also purify the mind of bodhi, aspiring upward to the unsurpassed path of the Buddhas and working downward to liberate sentient beings from the sea of suffering.
3). The mind delights in uprightness and avoids sycophancy: A Bodhisattva’s mind is upright. Thus, “An upright mind is the place of enlightenment.” Sentient beings’ minds, however, are crooked. When they see someone with money or power, they show respect and say flattering things that go against their conscience. There are also people who specialize in lying to deceive others and never speak the truth to anyone. Such conduct is the most foolish of all. Bodhisattvas, however, avoid all sycophancy and deceit.
4). Diligently cultivate the roots of goodness and never regress: The roots of goodness must be cultivated diligently in order to grow; otherwise, they will wither. Giving rise to the bodhi mind means nurturing the roots of goodness, like watering them to keep them fresh and help them flourish. In giving rise to the bodhi mind, one must strive forward without ever regressing. Even in the face of death, one must not turn back; one must have such patient, indomitable resolve.
5). Always carefully reflect on the mind you have aroused: You must constantly reflect on the bodhicitta you have aroused and ask whether it is advancing diligently or regressing. You must examine it again: if it is advancing diligently, that is all; but if it is regressing, you must make corrections. Reflect inwardly for a moment: Why must I create karma? Why must I be heedless? Why do I want to destroy the place of practice? These things are contrary to the bodhicitta I initially aroused.
6). Dislikes close association with laypeople, monastics, and all ordinary beings: Since the Bodhisattva is already a sage, he does not like associating closely with ordinary people, whether laypeople or monastics. What is an ordinary person? An ordinary person is someone who is just like everyone else, has no wisdom, and is not exceptional or outstanding. Anyone who has afflictions and whose thoughts are impure is an ordinary person.
7). Cultivating wholesome karma without seeking worldly rewards: A Bodhisattva wishes to perform all kinds of wholesome deeds, but does not seek karmic rewards in the human or heavenly realms. That is, they do not wish to be born as a wealthy and prosperous human being, nor hope to become a heavenly being and enjoy its blessings.
8). Forever leave behind the two vehicles and practice the Bodhisattva path: Bodhisattvas are compassionate in heart, and everything they do is for the benefit of sentient beings. Therefore, they forever leave behind the teachings of the two vehicles and devote themselves to cultivating the six perfections and myriad practices, taking the Bodhisattva’s conduct as their guiding principle. This is the spirit of a Bodhisattva.
9). Takes delight in cultivating wholesome deeds and never lets them cease: The Bodhisattva continually performs wholesome deeds for the benefit of sentient beings, without thinking only of himself. This thought never ceases.
10). Always carefully observe the continuity of your own efforts: A Bodhisattva constantly turns the light inward and examines themself: Has the fire of ignorance flared up? Am I truly practicing? Am I following the Bodhisattva path? Am I planting roots of goodness? These matters must be reflected upon once every day. Each day, one must examine whether one’s three karmas of body, speech, and mind have committed any offenses. If one does not do so, then even in the future, one will not succeed in cultivation.
A practitioner must practice the Bodhisattva path and treat others well, not teach others to treat them well. I often tell you all: You must benefit others; even if you are scolded, that is good. If you cannot benefit others, then even if someone bows to you, it is meaningless. Therefore, a practitioner must benefit others in order to accord with the Buddha’s original purpose in expounding the Dharma. You must therefore constantly examine whether your practice of the Bodhisattva path is sustained.
O son of the Buddha, if Bodhisattvas practice these ten dharmas, this is called abiding in heedfulness.
Commentary: Bodhisattva Dharma Wisdom once again called out, “Disciples of the Buddha! If all Bodhisattvas truly practice these ten dharmas, they will abide in the state of non-negligence; therefore, this is called abiding in non-negligence.”
O son of the Buddha! A Bodhisattva Mahāsattva who abides in non-negligence attains ten kinds of purity. What are the ten? First, practicing in accordance with what has been taught. Second, perfecting mindfulness and wisdom. Third, abiding in deep concentration, neither sinking nor becoming agitated. Fourth, delighting in seeking the Buddha Dharma, without ever becoming weary or resting. Fifth, observing in accordance with principle whatever Dharma has been heard, and fully developing skillful, wondrous wisdom. Sixth, entering deep meditative concentration and attaining the Buddha’s spiritual powers. Seventh, having an equal mind, with neither high nor low. Eighth, toward sentient beings of superior, middling, and inferior kinds, having a mind free of obstruction, benefiting them all like the Great Earth. Ninth, upon seeing any sentient being—even one who has given rise to a single thought of bodhicitta—showing respect and attending upon that being as one would a preceptor. Tenth, always giving rise to respect, attending upon, and making offerings to the preceptor who confers the precepts, the ācārya, all Bodhisattvas, good spiritual friends, and Dharma teachers.
Commentary: Bodhisattva Dharma Wisdom once again called out, “Disciples of the Buddha! After cultivating and abiding in heedfulness, a great Bodhisattva among the Bodhisattvas will attain ten pure dharmas. What are the ten?”
1). Practice according to the teachings: Whatever Dharma-door a Bodhisattva practices, they always cultivate in accordance with the Dharma and do not go against the Way. This means they are absolutely never heedless and never go against the teachings.
2). Attainment of wisdom through a single thought: A single thought that first arouses the aspiration for bodhi will attain omniscient wisdom.
3). Abide in deep concentration, free from drowsiness and agitation: When pure and undefiled, one constantly remains in concentration. Thus it is said: “The Nāga is always in concentration; there is never a time when it is not.” If one constantly remains in concentration, one is free from both drowsiness and agitation. One neither clings to anything nor gives rise to false thoughts. One is clear and bright, with a mind pure as water and bright as a mirror. This is the state of deep concentration. The Dharma Realm is oneself, and oneself is the Dharma Realm; they unite as one. This is entering deep concentration. Upon reaching this level, one naturally knows whatever happens in the Dharma Realm.
4). Takes delight in seeking the Buddhadharma and never grows lazy or stops: The Bodhisattva joyfully seeks all Buddhadharmas, strives ever more diligently, keeps learning, and never grows lazy or stops.
5). In accordance with the Dharma one has heard, contemplate and investigate according to principle, thereby fully giving rise to wondrous wisdom: Wherever a Bodhisattva hears the Dharma, they use wisdom grounded in principle to contemplate and analyze it. This wisdom is like a mirror, clearly reflecting whatever appears before it. Thus: “When an object comes, its image appears; when it goes, the image fades.” In this way, one can fully develop inconceivable, wondrous wisdom.
6). Entering deep meditation and attaining the Buddha’s supernatural powers: When seated meditation reaches its utmost, the radiant light of wisdom becomes fully penetrating. This is also entering deep meditation. At that time, the practitioner’s blood circulation stops (attaining the first-dhyāna realm). Or breathing stops (attaining the second-dhyāna realm). Or the power of thought stops (attaining the third-dhyāna realm), or consciousness stops (attaining the fourth-dhyāna realm). These are phenomena of entering deep meditation. In this state, it is as if one were dead, but one is not dead. Attaining the fourth-dhyāna realm still means one is an ordinary person, not a sage who has realized a fruition. Everyone must pay attention to this point and not misunderstand it. One must be vigorous and diligent, continuing to enter deeper states of samādhi. Those outside the Way enter the Heaven of No Thought. Those who realize the Way enter the Heaven of the Five Non-Returners. Only at this point is one a first-fruition Arhat or a Bodhisattva of the Ten Abodes. Upon reaching this state, one attains the Buddha’s supernatural powers.
7). The mind of equality has neither high nor low: The pure mind of a Bodhisattva is perfectly equal and does not distinguish between high and low in anything whatsoever.
8). The mind has no hindrance toward sentient beings of superior, middling, or inferior capacities. Like the great earth, it benefits all: The Bodhisattva treats sentient beings equally, whether they have superior faculties and keen wisdom, middling faculties and broad wisdom, or inferior faculties and dull wisdom, without any hindrance in the mind. Like the great earth, which gives rise to all things, the Bodhisattva benefits them equally.
9). If you see sentient beings who have even once aroused the aspiration for bodhicitta, you should honor and serve them as you would an upādhyāya: If you see sentient beings who have aroused the aspiration for bodhicitta, you should revere and serve them, just as you would an upādhyāya. An upādhyāya is an exceptionally exalted and venerable renunciant.
10). With regard to the preceptor and ācārya from whom one receives the precepts, all Bodhisattvas, all good spiritual friends, and Dharma teachers, one should always cherish respect, serve them, and make offerings: One must regularly visit the preceptor who confers the precepts, the teacher who instructs in the rules, all Bodhisattvas, all good spiritual friends, and all Dharma teachers, drawing near to them, respecting and serving them, and making offerings to them. One must not be negligent or arrogant. One must repay one’s teacher’s kindness; the kindness of a teacher is equal to that of one’s parents.
O disciples of the Buddha! These are called the ten kinds of purity of a Bodhisattva who dwells in non-negligence.
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha! When a Bodhisattva first arouses the mind of Bodhi and dwells in the realm of non-negligence, they attain ten pure dharmas.”
O son of the Buddha! The Bodhisattva Mahāsattva abides in diligence and arouses great vigor. He gives rise to right mindfulness, generates excellent aspiration and joy, and never ceases in his practice. His mind relies on nothing in any Dharma. He diligently cultivates the profound Dharma. Entering the gateway of non-contention, he broadens his great mind. He is able to accord with and fully understand the boundless Buddha-Dharma, bringing all the Tathāgatas great joy.
Commentary: Bodhisattva Dharma Wisdom called once again to the Buddha’s disciples: “A great Bodhisattva among the Bodhisattvas is never negligent. He arouses great vigor, pressing forward without retreating. He constantly maintains right mindfulness and does not give rise to wrong thoughts. He always gives rise to the supreme aspiration—that is, he seeks the path of bodhi and perfects the fruit of enlightenment. He constantly practices without ceasing. His mind does not cling to any of the Buddha’s teachings. He diligently cultivates all the Prajñā Dharma-doors without becoming lax. He can enter the Dharma-door of non-contention: he does not argue with others and has cultivated patience. He can further strengthen his vast bodhi mind. The Buddha’s teachings are boundless, and the Bodhisattva can follow their principles, study them, and understand all their theories. He can bring all the Buddhas to rejoice and come forth to praise him.”
Children of the Buddha, a Bodhisattva Mahāsattva has ten dharmas that can bring joy to all the Buddhas. What are these ten? First, diligently progressing without regression. Second, not begrudging body or life. Third, having no desire or seeking for any gain or offering. Fourth, knowing that all dharmas are like empty space. Fifth, skillfully observing and pervading the Dharma Realm. Sixth, knowing the seals of all dharmas, with a mind that neither relies on nor clings to anything. Seventh, constantly making great vows. Eighth, bringing to perfection the radiant wisdom of pure forbearance. Ninth, contemplating one’s own wholesome dharmas, with a mind that neither increases nor decreases. Tenth, relying on the gate of non-action and cultivating pure practices.
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha! Among the great Bodhisattvas, there are ten more dharmas that can move the Buddhas of the ten directions to rejoice and praise. What are these ten dharmas? They are:”
1). Unremitting diligence: When Bodhisattvas cultivate the path, they diligently persevere through all six periods of day and night and never retreat.
2). Not sparing one’s life: Forgetting oneself for the sake of the Dharma is the spirit of a Bodhisattva.
3). Not seeking material support: With regard to the four kinds of offerings—food and drink, clothing, soft bedding, and medicine—a Bodhisattva does not seek any of the things that sustain the body, accepts offerings according to conditions, and does not give rise to discriminating thoughts.
4). Knowing that all dharmas are like empty space: The Bodhisattva clearly understands that all dharmas arise from causes and conditions and cease through causes and conditions; they are all empty, like empty space, and have no real existence. Therefore, one does not cling to the self or to dharmas. Hence: “Both self and dharmas are empty.” 5). Skillfully observes and universally enters the Dharma realm: The Bodhisattva skillfully observes all dharmas and universally enters all the gates of the Dharma realm.
6). Knowing the seals of all dharmas, the mind does not depend on or cling to them: The Bodhisattva knows how to use the mind to seal the mind. Yet, although the Bodhisattva knows the seals of all dharmas and confirms that this Dharma is true, the mind does not depend on or cling to the Dharma seal.
7) Constantly make great vows: Bodhisattvas constantly make vows for great wisdom, great practice, great vows, and great compassion. Thus: “Manjushri Bodhisattva of Great Wisdom, Samantabhadra Bodhisattva of Great Practice, Kṣitigarbha Bodhisattva of Great Vows, and Avalokitesvara Bodhisattva of Great Compassion.” These four great Bodhisattvas represent the four great practices and vows. Therefore, all practitioners must make great vows. A vow is a Dharma boat. To travel from this shore of birth and death, cross the stream of afflictions, and reach the other shore of Nirvana, one must board a great Dharma boat and cross the sea of birth and death in order to arrive safely in the realm of Buddhahood. Practicing without making vows is like a tree that blossoms but bears no fruit; it is of no benefit.
8). Achievement of Purity, Patience, Wisdom, and Radiance: One must attain a pure mind and cultivate the Dharma practice of patience. This means enduring hunger and thirst, bearing cold and heat, and withstanding wind and rain. In short, one must endure everything. Thus: “Those who can endure are at peace.” If you can endure, you will have wisdom; with wisdom comes radiance.
9). Contemplating one’s wholesome dharmas, the mind neither increases nor decreases: One should contemplate the wholesome dharmas one cultivates, with the mind neither increasing nor decreasing. With regard to wholesome or unwholesome dharmas, the mind clings to neither and neither increases nor decreases.
10). Relying on the gate of non-action, cultivate pure practices: Relying on the gate of non-action in order to cultivate all pure practices.
What is the Dharma gate of non-action? It is the state of doing without doing, and not doing while doing. In short, whatever practice you cultivate, do not become attached to it. Without attachment, you are free and at ease. This is the principle of cultivating without cultivating, and not cultivating while cultivating. It is not contrived; there is not the slightest trace of forcing—everything is entirely natural.
Cultivation is simply cultivation. Do not have this thought: “Why do I have to cultivate?” Do nothing! That is cultivation. If you cultivate without thinking of seeking anything, then you have nothing to seek. You need not attain enlightenment or seek to realize the fruit; that is cultivation. This is cultivation without seeking. You must cultivate without seeking, without acting, and without greed. Do not say, “I cultivate in order to become a Buddha.” If you have such a thought, then you are acting.
Non-action means saying, “I must practice, and I seek nothing at all.” Therefore: “Once you reach a state of wanting nothing, all worries will cease.” When you reach the point of seeking nothing more, you have nothing left to worry about. Why is there worry? Because there is still something you seek? Because you do not know contentment. If you are complete, what is there left to seek? For example, you may want to practice the Bodhisattva path. Before you begin practicing it, you feel that you want to. Once you have begun, it is all the more called the Dharma-door of non-action.
Our responsibility as Buddhists is to teach and transform sentient beings, benefit sentient beings, and protect sentient beings. Our responsibility is to expound the sutras and preach the Dharma. Our responsibility is to listen to the sutras and hear the Dharma. Because we do not understand the principles of the Buddha’s teachings, we must come and listen to the sutras. Whether we understand or not, we come and listen to the sutras; this is listening to the Dharma without contrivance. We should listen to the sutras naturally, without seeking anything. Whether I understand or not, I still listen to the sutras. This is precisely non-action: not forced, but very natural. We must cultivate all pure practices.
O children of the Buddha, these are the ten kinds of Dharma in which a Bodhisattva abides and that can bring joy to all Tathāgatas.
Commentary: Disciples of the Buddha! These are the ten abodes of the Bodhisattva. They cause the Buddhas of the ten directions to feel great joy and come to praise him, saying, “Well done! Well done! Good man! You truly are a son of the Buddha!”
O disciples of the Buddha, there are also ten dharmas that can cause all Buddhas to rejoice. What are these ten? They are: abiding in non-negligence; abiding in the patience of non-arising; abiding in great loving-kindness; abiding in great compassion; abiding in the fulfillment of all the pāramitās; abiding in all practices; abiding in great vows; abiding in skillful means; abiding in the power of courage; and abiding in wisdom, contemplating that all dharmas have no place of abiding, just like space.
Commentary: Bodhisattva Dharma Wisdom once again addressed the Buddha’s disciples: “When a bodhisattva first arouses the mind of bodhi, there are also ten pure dharmas that can bring joy to the Buddhas of the ten directions. What are these ten dharmas? They are:”
1). Abiding without heedlessness: This means abiding in the forbearance of the non-arising of dharmas.
2). What is meant by the forbearance of the non-arising of dharmas? It is seeing not even a single dharma arise, and not seeing even a single dharma cease. Forbearance in the mind.
3). Abiding in great loving-kindness: Loving-kindness bestows peace and happiness on all sentient beings. Hence, “unconditional great loving-kindness.” 4). Abiding in Great Compassion: Able to relieve the suffering of all sentient beings. Hence: “Great compassion arising from being of one body.” 5). Firmly abiding in all the Pāramitās: Whether practicing the six or ten pāramitās, all are complete, with nothing lacking.
6). Abiding in all practices: The Bodhisattva cultivates the six perfections and myriad practices, all of which are perfected.
7). Abiding firmly in great vows: The Bodhisattva remains steadfast in the great vows they have made.
8). Abiding in skillful means: That is, the Dharma-gate of skillful means.
9). Abiding in the power of heroic effort: that is, the power of diligent effort.
10). Abiding in wisdom: Abiding in all wisdom, observing all dharmas without attachment to any dharma, like space, with no place to be found.
O children of the Buddha! If the Bodhisattvas abide in these ten dharmas, they can cause all the Buddhas to rejoice.
Commentary: “Disciples of the Buddha! If all Bodhisattvas abide in these ten dharmas, they will cause all the Buddhas of the ten directions to rejoice greatly, come and praise them, consecrate them, and make them Dharma Princes.”
Disciples of the Buddha! There are ten kinds of Dharma that enable Bodhisattvas to swiftly enter the stages. What are the ten? First, skillfully perfecting the two practices of merit and wisdom. Second, greatly adorning the path of the pāramitās. Third, having clear and penetrating wisdom, not following the words of others. Fourth, serving good spiritual friends and never abandoning them. Fifth, always practicing diligence, never becoming lax. Sixth, skillfully abiding in the spiritual power of the Tathāgata. Seventh, cultivating roots of goodness without becoming weary. Eighth, having a profound mind and keen wisdom, and adorning oneself with the Dharma of the Great Vehicle. Ninth, in the Dharma-gates of each stage, the mind abides nowhere. Tenth, through skillful means, being of the same nature as the roots of goodness of the Buddhas of the three times.
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha! There are another ten dharmas that can enable Bodhisattvas to enter the ten stages swiftly. What are these ten dharmas? They are:”
1). Skillfully and completely perfecting the two practices of merit and wisdom: That is, cultivating both merit and wisdom, so that merit is complete and wisdom is complete. When both merit and wisdom are fully present, one is a Buddha. Therefore, the Buddha is called the “Honored One of Two Sufficiencies.”
2). Or, the great adornment of the Paramita Path: that is, diligently putting it into practice, embodying the six practices, and cultivating the Dharma-gate that leads to the other shore.
3). Clear and penetrating wisdom, not following the words of others: By cultivating the Dharma-door of Prajna, one will attain radiant wisdom that penetrates without obstruction. Once one has wisdom, one will not be swayed by the unrighteous words of others. Hence: “The eight winds cannot move one.”
4). Serve good spiritual friends and never abandon them: One must serve good spiritual friends, draw near to them, and make offerings to them. One must not be arrogant or conceited, jealous, or obstructive. All kinds of bad habits and faults must be swept away completely. If their roots are dug out, they will never arise again. One must always remain close to good spiritual friends and never abandon them. Good spiritual friends are guides who can teach one how to free oneself from greed, anger, and delusion, and how to practice in accordance with the Dharma.
5). Always practice diligence and never be lax: When studying the Buddhadharma, one must always be diligent and not become complacent; one should only move forward, never retreat.
6). Skillfully abiding in the spiritual powers of the Tathāgata: Only by often listening to the teachings of good spiritual friends can one be diligent and not grow lax, and abide in the miraculous powers of the Buddhas.
7). In cultivating wholesome roots, do not give rise to weariness: Practice all wholesome roots with thorough understanding from beginning to end; do not give rise to weariness or laziness.
8). With a profound mind and keen wisdom, adorn oneself with the Mahayana Dharma: Use the profound Mahayana Prajñā Dharma to adorn oneself. In other words, use the Buddha’s adornments to adorn oneself.
9). In the Dharma-gates of the grounds, the mind has no place to abide: In each Dharma-gate of the ten grounds, the mind does not abide in any dharma.
10). The wholesome roots of skillful means share one essential nature with the Buddhas of the three times: The wholesome roots of skillful means of all Buddhas of the ten directions and the three times are all of one essential nature.
O children of the Buddha, these are the ten kinds of Dharma that enable Bodhisattvas to swiftly enter the stages.
Commentary: Disciples of the Buddha! The ten dharmas mentioned above can enable all Bodhisattvas to swiftly enter the stages of the Ten Grounds, and proceed up to the fruition of Equal Enlightenment and Wondrous Enlightenment.
Furthermore, O child of the Buddha, when Bodhisattvas first abide in the four grounds, they should carefully contemplate all the Dharma-gates they possess, the profound wisdom they possess, the causes they cultivate, the fruits they attain, their realms, their powers and functions, their manifestations, their distinctions, and their attainments. They should know that all dharmas are their own mind, and be attached to nothing. Having understood this, they enter the Bodhisattva grounds and are able to abide firmly.
Commentary: Continuing. O children of the Buddha! When all Bodhisattvas first abide in the Ten Grounds, they should skillfully contemplate all realms. They should accord with all eighty-four thousand Dharma gates. They should also accord with the profound wisdom of all the Buddhas of the ten directions. They should accord with the causes and practices cultivated by all the Buddhas of the ten directions. They should accord with the fruits attained by all the Buddhas of the ten directions. They should accord with the realms attained by all the Buddhas of the ten directions. They should accord with the powers and functions attained by all the Buddhas of the ten directions. They should accord with the manifestations of all the Buddhas of the ten directions. They should accord with the discriminations of all the Buddhas of the ten directions. They should accord with the attainments of all the Buddhas of the ten directions. They should thoroughly and skillfully contemplate and know all dharmas, without departing from their own minds. Because they do not depart from their own minds, they have no attachment. Once Bodhisattvas have thus understood the true nature of all dharmas, they will attain the Ten Grounds and be able to abide in the position of the Ten Grounds.
O children of the Buddha! Those Bodhisattvas think in this way: “We should swiftly enter the stages. Why? If we abide in each stage, we will accomplish such vast and great merit. Having completed these merits, we will gradually enter the Buddha stage. Having abided in the Buddha stage, we will be able to carry out boundless, vast Buddha-work. Therefore, we should always cultivate diligently, without stopping or growing weary, adorning ourselves with great merit as we enter the Bodhisattva stages.”
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha! Those great Bodhisattvas all contemplate in this way: ‘Let us quickly realize and enter the stage of the Ten Grounds. Why? Because if we abide in the grounds, we will accomplish the vast merits and virtues of the Buddhas. Once we have perfected these merits and virtues, we will gradually enter the fruition of Buddhahood. Having attained the Buddha Ground, we will carry out boundless and vast Buddha-works. For this reason, we should always cultivate diligently. We must not rest or grow weary. By adorning ourselves with the great merits and virtues of the Buddhas, we will enter the Bodhisattva stages.’”
Children of the Buddha, there are ten kinds of Dharma that make the practices of Bodhisattvas pure. What are the ten? First, give away all one’s possessions and fulfill the wishes of sentient beings. Second, uphold the precepts purely, committing no transgressions. Third, be gentle and patient without end. Fourth, diligently cultivate all practices and never retreat. Fifth, through the power of right mindfulness, keep the mind free from confusion. Sixth, discern and fully understand the immeasurable Dharmas. Seventh, cultivate every practice without attachment. Eighth, keep the mind unmoving, like a king of mountains. Ninth, ferry sentient beings across in great numbers, like a bridge. Tenth, know that all sentient beings and all Tathāgatas share the same essential nature.
Commentary: Then Bodhisattva Dharma Wisdom again addressed the Buddha’s disciples: “There are also ten dharmas that can purify all the practices cultivated by Bodhisattvas. What are these ten dharmas?”
1). Giving away all wealth and possessions, satisfying the wishes of sentient beings: The Bodhisattva gives all possessions to sentient beings, even giving away inner wealth—eyes, marrow, and brain—or outer wealth—land, country, wife, and children. Practicing the Bodhisattva path means sacrificing everything to satisfy the wishes of sentient beings; by doing so, one will attain purity.
2). Pure observance of the precepts, without transgression: Once a Bodhisattva has received the precepts, they must uphold and protect them, never violating them. Only by practicing in accordance with the precepts can the three karmas be purified.
3). Gentle and harmonious forbearance has no end: Bodhisattvas practice the Dharma-gate of patience. Able to endure, they are gentle and harmonious, and do not become angry with sentient beings. The practice of gentle and harmonious forbearance never comes to an end. “Gentle” means pliant; “harmonious” means having a harmonious disposition. Therefore: “The soft often overcomes the hard.” “The weak can often overcome the strong.” Use compassionate and gentle words to transform stubborn sentient beings, causing them to abandon delusion and return to enlightenment. “Nhẫn” means patience, and “nhục” means enduring humiliation. You must patiently endure: if someone scolds or hits you, you must bear it. Thus: “When adversity comes, accept it willingly.” Even if someone slanders you or damages your reputation, you must practice the Perfection of Patience and regard them as a virtuous spiritual friend.
4). Diligently cultivate the practices and never retreat: The Bodhisattva diligently cultivates morality, concentration, and wisdom, and eradicates greed, anger, and delusion. The Bodhisattva diligently cultivates all kinds of practices, striving ever harder and never retreating.
5). Using the power of right mindfulness, the mind is neither deluded nor confused: The Bodhisattva cultivates the dharma gate of meditation (the power of right mindfulness). Once one has the power of concentration, the mind is neither inverted nor deluded or confused. When encountering states, one analyzes them clearly, is not turned by them, but can turn them. This is precisely the function of the power of right mindfulness.
6). Distinguishing and clearly knowing the immeasurable dharmas: The Bodhisattva cultivates the Prajñā Dharma-gate, using Prajñā wisdom to distinguish and clearly understand the principle of the true nature of all dharmas. The above are the Dharma-gates of the six perfections. Through pure cultivation, one attains the state of Pāramitā (reaching the other shore).
7). Cultivating all practices without attachment: The Bodhisattva cultivates all Dharma practices, yet does not cling to any of them. If one thinks, “What Dharma practice am I cultivating?” then one is attached. If one is attached, one cannot attain liberation.
8). The mind does not waver, like the king of mountains: The Bodhisattva is unmoving in suchness, ever lucid and bright. Like Mount Sumeru, the mind is not shaken by any realm.
9). Saving sentient beings far and wide, like a bridge: Bodhisattvas cultivate the pure Dharma in order to save all sentient beings, helping them leave suffering and attain happiness. Like a bridge that benefits sentient beings, they lead them from this shore of birth and death to the other shore of Nirvana.
10). Knowing that all sentient beings share the same essential nature as the Tathāgatas: The Bodhisattva knows that sentient beings and the Buddhas are one in essence. Therefore: “Mind, Buddha, and sentient beings—the three are not different.” Because sentient beings become deluded through a single thought of ignorance, they transmigrate in samsara without cease. The Buddha is a sage who is not deluded; therefore, he transcends the three realms, is neither born nor extinguished, and his Dharma body abides eternally. Hence:
“When enlightened, one is a Buddha; when deluded, one is a sentient being.”
These ten dharmas must be cultivated by practitioners. If each person succeeds in cultivating them, then everyone will become a Buddha.
Children of the Buddha, these are the ten dharmas that make the practices of all Bodhisattvas pure.
Commentary: Disciples of the Buddha! These ten dharmas can bring purity to all the practices cultivated by Bodhisattvas.
After the Bodhisattva has attained pure conduct, he also obtains ten kinds of superior Dharma. What are the ten? First, all the Buddhas of other directions protect and keep him in mind. Second, his roots of goodness increase and surpass all that is ordinary and inferior. Third, he skillfully receives the power of the Buddha’s blessing. Fourth, he always has good people to rely upon and support him. Fifth, he abides in diligence and is never heedless. Sixth, he knows that all dharmas are equal, without distinction. Seventh, his mind always abides in unsurpassed great compassion. Eighth, he contemplates the Dharma as it truly is and gives rise to wondrous wisdom. Ninth, he can skillfully practice ingenious expedient means. Tenth, he can know the power of the Tathagata’s expedient means.
Commentary: When a Bodhisattva gives rise to the mind of enlightenment, having thus attained pure conduct, they further attain ten superior dharmas of increase. What are these ten superior dharmas of increase?
1). The Buddhas in other directions all protect and keep [them] in mind: The Buddhas of the ten directions all protect, keep in mind, and bless that Bodhisattva who has aroused the aspiration for bodhi.
2). The roots of goodness grow exceptionally and surpass those of other stages: Once a Bodhisattva has initially aroused the bodhi mind and attained purity, their roots of goodness will grow. Not only will they grow, they will also become exceptional, to the point of surpassing all the stages of other Bodhisattvas. Hence: “When one first arouses the bodhi mind, one immediately attains perfect enlightenment.”
3). Skillfully receiving the empowering force of the Buddhas: When Bodhisattvas attain the Dharma of increasing excellence, they are able to skillfully receive the empowering force of all Buddhas. This means that their minds remain unmoved, neither joyful nor sorrowful, and they use the power of samādhi concentration to receive the spiritual power and empowerment of all Buddhas.
We who study Buddhism, whether we sit in meditation, chant the Buddha’s name, recite sutras, or recite mantras, may feel as though the wind is stirring our hair. Or we may feel as though something is crawling on our head. If you have such a sensation, it means that the Buddhas are touching your head with their hands, enabling you to escape the Three Realms. In short, when your spiritual cultivation reaches its highest point, the Buddhas and Bodhisattvas will come to bless and empower you, granting you strength to attain wisdom beyond that of ordinary people.
4). Usually takes virtuous people as a refuge: A Bodhisattva always takes good spiritual friends as a refuge and source of support. Just as children who rely on their parents for protection are safe.
5). Abiding in diligence and never being heedless: Bodhisattvas uphold the precepts and never violate the rules. They abide in diligence, diligent in both body and mind, never becoming lazy or heedless.
6). Knowing that all dharmas are equal and not different: The Bodhisattva knows all dharmas. Although they are not alike, their essential nature is equal, and there are no two forms.
7). The mind always abides in unsurpassed great compassion: A Bodhisattva’s mind constantly abides in unsurpassed great compassion in order to relieve the suffering of all sentient beings. Hence: “great compassion of the same body.” A Bodhisattva thinks this way: when sentient beings suffer, it is as if the Bodhisattva were suffering too.
8). By contemplating things as they truly are, wondrous wisdom arises: The Bodhisattva constantly reflects on and contemplates the principle of the true nature of all phenomena, and thus gives rise to wondrous wisdom.
9). Skillfully cultivating skillful means: The Bodhisattva possesses various kinds of superior, increasing powers and is adept at cultivating and practicing the wondrous Dharma of skillful means.
10). Knowing the power of the Tathāgata’s skillful means: The Bodhisattva knows all the powers of the Buddhas’ skillful means.
Disciples of the Buddha, these are the ten kinds of increasingly superior Dharma of a Bodhisattva.
Commentary: Disciples of the Buddha! These are the ten superior dharmas of a Bodhisattva. When the causes and practices are pure, one will attain the superior fruit of Dharma. They are: superiority of other-power, superiority of one’s own goodness, superiority of deep concentration, superiority of shared practice, superiority of aids to the path, superiority of true wisdom, superiority of aspiration, superiority of contemplative wisdom, superiority of cultivation, and superiority of progress—the ten superior dharmas.
O disciples of the Buddha! Bodhisattvas have ten kinds of pure vows. What are the ten? First, to mature sentient beings without ever becoming weary. Second, to fully practice all good deeds and purify all worlds. Third, to serve the Tathagatas and constantly give rise to reverence. Fourth, to protect and uphold the true Dharma, sparing neither body nor life. Fifth, to contemplate with wisdom and enter the lands of all Buddhas. Sixth, to share the same essential nature with all Bodhisattvas. Seventh, to enter the gateway of the Tathagata and understand all dharmas. Eighth, so that whoever sees them gives rise to faith and none fail to gain benefit. Ninth, to remain in the world through spiritual powers until the end of future kalpas. Tenth, to fulfill the practices of Samantabhadra and purify and uphold the gateway to the knowledge of all modes.
Commentary: The Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha! A Bodhisattva who practices the Bodhisattva path should make these ten great pure vows. Not only must Bodhisattvas make these ten great pure vows; we must make them too. If we fulfill these ten great pure vows, we will attain the fruition of a Bodhisattva.” All sentient beings should make these ten pure vows. If they feel that the vows accord with their hearts, they may make them. For this reason, we must expound the sutras, listen to them, and recite them. If we make vows but do not practice, it is of no use.
Do not think, “These are vows made by Bodhisattvas; they have nothing to do with us. So we probably don’t need to expound the sutras, listen to them, or recite them. Why? The sutras have nothing to do with us.” This way of thinking is utterly mistaken! Everyone should make and practice the Bodhisattvas’ vows. Therefore, we must expound the sutras, listen to them, recite them, and study them. Only then, by practicing in accordance with the Dharma, can we attain freedom and liberation.
We, too, must make these ten pure vows in order to become outstanding, extraordinary, and exceptional Bodhisattvas. What are these ten pure vows? They are:
1). Vowing to bring beings to maturity without weariness: Make the vow to liberate beings. Thus: “Beings are boundless; I vow to liberate them.” When beings’ roots of goodness are brought to maturity, they attain unsurpassed Bodhi. Although this work is difficult, Bodhisattvas do not grow weary of it. Thus: “Enduring toil and resentment,” they do not feel that it is arduous work.
2). Vowing to complete all virtuous deeds and purify the worlds: Vowing to perform all kinds of good deeds and use their merit to adorn the worlds, thereby purifying all worlds as well.
3). Vow to serve the Tathagata and always give rise to reverence: Make a vow to serve the Buddhas. At all times give rise to a reverent mind toward the Buddhas.
4). Vow to protect the true Dharma without sparing one’s life: We vow to protect all the true Dharma. Whenever anyone propagates the Buddha’s teachings, we should support them. For the sake of protecting the true Dharma, we would not hesitate even to sacrifice our lives. Thus: “Forget oneself for the Dharma”—such a spirit is truly great! 5). Vow to use wisdom to contemplate and enter the Buddha lands: Make a vow to use wisdom to contemplate the Buddha lands in the ten directions. Through contemplation, determine which Buddha land one should go to in order to help the Buddha teach and transform sentient beings, and then go to that land.
6). Vow to share the same essential nature as the Bodhisattvas: Make the vow to share the same vow, the same mind, the same essence, and the same nature as the Bodhisattvas of the ten directions. That is, to share the same Dharma body.
7). May one enter the Tathagata’s house and clearly understand all dharmas: Make the vow to enter the Tathagata’s house, wear the Tathagata’s robe, sit on the Tathagata’s seat, fully understand the Tathagata’s Dharma, and practice the Tathagata’s path.
8). May all who see him give rise to faith and receive benefit: The vow is that all sentient beings who see the Bodhisattva will give rise to faith and devotion, and bring forth the bodhi mind. Not a single sentient being will fail to receive benefit. What benefit? The benefit of ending afflictions and realizing bodhi.
9). Vow that miraculous powers abide in the world until the end of future kalpas: Make a vow to possess miraculous powers and remain constantly in the world to teach and transform sentient beings. Protect sentient beings for all future time. Use miraculous powers to help sentient beings leave behind the dust and accord with awakening, escape the sea of suffering, and attain peace and bliss.
10). May the practices of Samantabhadra be fully perfected, and may the gateway to omniscience be purified: Make the aspiration to fulfill Samantabhadra’s Ten Great Vows.
– First, paying homage to all Buddhas.
– Second, praising the Tathāgata.
– Third, making extensive offerings.
– Fourth, repenting of karmic obstructions.
– Fifth, rejoicing in merit and virtue.
– Sixth is to request the turning of the Dharma wheel.
– Seventh is to request the Buddha to remain in the world.
– Eighth is to always follow the Buddha in learning.
– Ninth is to constantly accord with sentient beings.
– Tenth is to universally dedicate all merits.
Cultivate pure conduct to counteract all afflictions and attain the gateway to knowledge of all aspects.
O disciples of the Buddha! These are the ten kinds of pure vows of a Bodhisattva.
Commentary: Disciples of the Buddha! The ten vows just mentioned above:
– First, to bring the aspirations of sentient beings to maturity.
– Second, to purify the lands of the Buddhas.
– Third, the vow to make offerings to the Buddhas.
– Fourth, the vow to uphold the true Dharma.
– Fifth, the vow to serve the Buddhas.
– Sixth is the vow to share the same wholesome roots as the Bodhisattvas.
– Seventh is the vow to make the means of embracing beings foremost.
– Eighth is the vow that the three karmas are never idle.
– Ninth is the vow to cultivate all practices fully.
– Tenth is the vow to attain Perfect Enlightenment.
These are the ten pure vows of the Bodhisattva Dharma. Now that we have heard these ten vows, we too must make them. Thus, “Whatever vows you make, so will be the result.” Bodhisattvas cultivate pure practices, make pure vows, and attain pure results. We must look to the Bodhisattvas and aspire to be their equals. Thus: “When you see the virtuous, think of becoming their equal.” We should devote ourselves to learning the Bodhisattvas’ spirit.
O son of the Buddha, a Bodhisattva abides in ten kinds of Dharma, thereby bringing all great vows to complete fulfillment. What are these ten? First, the mind has no weariness. Second, one is endowed with great adornments. Third, one contemplates the excellent vow-power of all Bodhisattvas. Fourth, upon hearing of the lands of all Buddhas, one vows to be reborn in them. Fifth, one’s resolve is deep and enduring, lasting through all future kalpas. Sixth, one vows to bring all sentient beings to fulfillment. Seventh, one abides through all kalpas without considering it arduous. Eighth, one undergoes all suffering without giving rise to aversion or a wish to depart. Ninth, amid all pleasures, the mind has no craving or attachment. Tenth, one always diligently safeguards the unsurpassed Dharma-gates.
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha! A Bodhisattva who has aroused the bodhi mind must always abide in these ten dharmas; only then can all the vows they have made be fulfilled. What are these ten dharmas? They are:”
1). The mind is never weary: The Bodhisattva’s mind is courageous and vigorous in its diligence. It does not grow weary or give rise to afflictions in relation to any of the Dharma. Although the Buddha’s teachings are as vast as the ocean, if one practices them gradually, advancing step by step, success will naturally come through sustained effort. One must not be diligent for one day and slack off for ten, nor see things one way and think in a distorted way. These two kinds of thoughts are stones shackling the feet of those who practice; if one harbors them, one will never attain realization.
At present, some people entertain the deluded thought: “The Buddhadharma has eighty-four thousand Dharma gates. When will I ever be able to practice them all?” When this thought arises, they begin to feel weary of the Buddhadharma. Those who study the Buddha’s teachings must delve deeply into the treasury of sutras; their wisdom is as vast as the ocean. Once you have wisdom, understanding one thing means understanding everything. You must not think that the Buddhadharma is as vast as the ocean and become discouraged; that is not the conduct of a practitioner. Do not think this way: “I have studied Buddhism for many years, studied the Buddhadharma every day, and listened to sutra lectures and teachings every day, yet I have gained no benefit.” You have gained five benefits, but you still do not know it.
– The first benefit is that you are studying the Buddhadharma at Kim Son Temple, so you can’t go out and kill people or set fires. Your name isn’t on the list of criminals—isn’t that a benefit? – The second benefit is that while you’re at Kim Sơn Pagoda studying Buddhism, you can’t go out and steal, and your name isn’t on the list of criminals. Isn’t that a benefit? – The third benefit is that while you are at Kim Son Monastery practicing seated meditation, you cannot go out and engage in sexual activity or commit rape, so your name will not appear on the list of criminals. Isn’t that a benefit? – The fourth benefit is that while you are at Kim Sơn Temple reciting the Buddha’s name and bowing to the Buddha, you cannot go out and lie to or cheat people. Your name isn’t on the list of criminals. Isn’t that a benefit? – The fifth benefit is that while you are at Gold Mountain Monastery translating or proofreading the scriptures, you cannot go out drinking or using drugs, and your name is not on the list of criminals. Isn’t that a benefit? Your bodily karma is pure, and your verbal karma is pure as well. If you are free from greed, anger, and delusion, then your mental karma is pure too. The purity of the three kinds of karma—is this not a benefit of learning the Buddhadharma?
However, if you do not study the Buddhadharma, your body can easily commit the three evils of killing, stealing, and sexual misconduct; your mouth can easily commit the four evils of lying, speaking frivolously, sowing discord, and abusive speech; and your mind can easily commit the three evils of greed, anger, and delusion. If the three kinds of karma are not pure, the consequences may be minor, such as disharmony in the family, or more serious, such as insecurity in society. If you commit the ten evil acts, the court may punish you or have you arrested and put in prison, where you will suffer endlessly. By then, it will be too late to repent. If you study the Buddhadharma and uphold the five precepts, all these calamities can be avoided. Is this not a benefit?
2). Complete Great Adornment: Those who study the Buddhadharma take the adornment of the Buddhas as their own adornment, the adornment of the Bodhisattvas as their own adornment, and the adornment of the Arhats as their own adornment. Our adornment and that of the sages gradually become alike, with no difference between them; therefore, it is called complete and great adornment.
3). Remember the supreme vows and vow-power of the Bodhisattvas: Do not forget the supreme vows and vow-power that the Bodhisattvas have made. In this way, your own vows will also be fulfilled. The vows made by Bodhisattvas are to save all sentient beings and to attain Buddhahood. They vow to suffer on behalf of sentient beings, to endure their scolding, and to accept their slander. This is the supreme vow-power of Bodhisattvas.
Bodhisattvas are sentient beings of the past who resolved to attain bodhi. We are sentient beings of the present who resolve to attain bodhi. Sentient beings of the future who resolve to attain bodhi will all be Bodhisattvas. In short, sentient beings of the past who resolved to attain bodhi are Bodhisattvas; sentient beings of the present who resolve to attain bodhi are Bodhisattvas; and sentient beings of the future who resolve to attain bodhi are Bodhisattvas. Therefore, everyone can become a Bodhisattva.
The things Bodhisattvas want to do are things ordinary people do not want to do. Why? Because Bodhisattvas think of benefiting others, while ordinary people think of benefiting themselves, so their outlooks are opposed. Ordinary people are greedy; Bodhisattvas are not. Ordinary people are angry; Bodhisattvas are not. Ordinary people are deluded; Bodhisattvas are not. Bodhisattvas eliminate greed, anger, and delusion, and cultivate until they perfect and accomplish morality, concentration, and wisdom. This, then, is the supreme vow-power of Bodhisattvas.
The vow-power of Bodhisattvas is to suffer in place of sentient beings. Are we sentient beings willing to suffer for other sentient beings in this way? Anyone with such a spirit of sacrifice is as rare as a phoenix’s tail and a qilin’s horn—rarer still.
Bodhisattvas are the most foolish of sentient beings. Why say this? Because Bodhisattvas have a spirit of serving others and not themselves. They are willing to suffer losses everywhere and do not want to take advantage of others. This shows that they are not selfish or self-serving. Bodhisattvas want to give themselves up for others and do not calculate for their own sake. Whoever can forget themselves for the sake of others to this extent is a Bodhisattva.
Those who cultivate but do not resolve to attain bodhi will remain sentient beings forever. From this, we can see the difference between sentient beings and Bodhisattvas: it lies in whether one resolves to attain bodhi. In short, one who resolves to attain bodhi is a Bodhisattva; one who gives rise to a karmic mind is a sentient being.
4). Upon hearing of the Buddha-lands, one aspires to be reborn there: If one wishes to fulfill all vows, then upon hearing of the Buddha-lands in the ten directions, one wholeheartedly aspires to be reborn there. Why? Because Bodhisattvas wish to draw near to the Buddhas, learn the Dharma taught by them, and increase their wisdom, so that in the future they may teach sentient beings and provide them with spiritual nourishment.
5). Deep in one’s heart, for a long time, until the end of future kalpas: One must give rise to profound faith in the Buddha Dharma and, throughout a long period, never let that faith waver, even until the end of future kalpas. Use profound faith and great vows to study the Buddha Dharma.
6) Vowing to fulfill the wishes of all sentient beings: Whatever sentient beings wish for, the Bodhisattva fulfills their wishes. If they seek wealth and honor, they obtain wealth and honor; if they seek long life, they obtain long life; if they seek children, they obtain children. In short, whatever sentient beings seek, the Bodhisattva will surely fulfill their wishes. This is the Bodhisattva’s compassionate mind.
7). Abiding through all kalpas without considering it a hardship: In order to fulfill the wishes of sentient beings, the Bodhisattva abides throughout all kalpas. Even after passing through an immeasurably long time spanning countless kalpas, He does not consider it arduous. Thus, He “endures toil and resentment.” To bring sentient beings peace and happiness, the Bodhisattva is willing, without hesitation, to leap into boiling oil and blazing flames.
8). To endure all suffering without becoming weary or wishing to escape: The Bodhisattva vows to endure suffering in place of sentient beings. Why? Because:
“Endure suffering, and suffering comes to an end;
Enjoy blessings, and blessings come to an end.” Suffering must be undergone in order for it to end; if it is not undergone, it will last forever. If one has blessings from past merit and keeps enjoying them, those blessings will be used up. Once they have been exhausted through enjoyment, one must undergo suffering. Therefore, the thoughts of Bodhisattvas and sentient beings are opposite. Bodhisattvas undergo suffering on behalf of sentient beings as if they themselves were suffering, and so they do not give rise to a mind of aversion.
9). Amid all joy, the mind does not cling: Bodhisattvas who have aroused the aspiration for bodhi do not become attached in their minds to any realm of joy, and dedicate all joy to all sentient beings throughout the Dharma realm.
Everyone, consider this! Bodhisattvas arouse their resolve entirely to help sentient beings, forgetting themselves. Though they help others, they have no ulterior motive.
Everyone! Whoever is willing to help sentient beings and forget themselves has the compassionate mind of a Bodhisattva. If one cannot forget oneself and is unwilling to help sentient beings, that is the selfishness of an ordinary being.
Ask yourself: Am I a Bodhisattva, or an ordinary being? By reflecting on yourself, you will know.
In short, one who clings to nothing and does not grow weary of or turn away from any suffering is called a Bodhisattva.
10). Constantly and diligently safeguarding the unsurpassed Dharma: A Bodhisattva’s responsibility is to protect the Three Jewels—the Buddha, Dharma, and Sangha—and to diligently safeguard the unsurpassed Dharma at all times.
O children of the Buddha! When a Bodhisattva fulfills such vows, they immediately attain ten inexhaustible treasuries. What are the ten? They are: the inexhaustible treasury of universally seeing all Buddhas; the inexhaustible treasury of retaining all things without forgetting; the inexhaustible treasury of decisively understanding all dharmas; the inexhaustible treasury of great compassion that rescues and protects; the inexhaustible treasury of various samādhis; the inexhaustible treasury of vast merit and virtue that fulfills the wishes of sentient beings; the inexhaustible treasury of profound wisdom for expounding all dharmas; the inexhaustible treasury of supernatural powers attained as a karmic result; the inexhaustible treasury of abiding for immeasurable kalpas; and the inexhaustible treasury of entering boundless worlds.
Commentary: Bodhisattva Dharma Wisdom once again called out, “Disciples of the Buddha!” When a Bodhisattva abides in ten dharmas, or fulfills the ten great pure vows he has made, he then obtains ten kinds of inexhaustible treasuries—that is, treasure troves without end. Thus: “Virtue vast and great, without limit, is inexhaustible; virtue that encompasses the inexhaustible is a treasury. Vast wisdom that encompasses all dharmas is a treasury.” In short, a treasury is a body of scriptures that contains a storehouse of words and meanings. What are the ten inexhaustible treasuries?
1) The inexhaustible treasury of seeing all the Buddhas: One sees all the Buddhas everywhere; having seen one Buddha, one then sees another, continually seeing Buddhas and hearing the Dharma without end.
2). The inexhaustible treasury of dharani, never forgotten: Dharani is translated as “total retention,” and is also a mantra (sacred spell). It retains all dharmas and preserves immeasurable meanings; this is the dharma of total retention. Therefore: The three karmas of body, speech, and mind are pure.
Upholding the precepts, concentration, and wisdom—the three trainings—are perfected and luminous.
“Never forgetting” means that, whether one studies all the Buddha’s teachings, upholds and retains them, or reads and recites them, one will never forget the immeasurable treasury of Dharma teachings spoken by the Buddhas.
3). The inexhaustible treasury clearly comprehends all dharmas: It definitively understands every dharma; no matter how many teachings there are, it understands them all completely.
4). The Inexhaustible Treasury of Great Compassionate Rescue and Protection: Clearly discern all dharmas, and cultivate a mind of great compassion to rescue and protect all sentient beings, helping them leave suffering and attain happiness and bring the cycle of birth and death to an end.
5). The inexhaustible treasury of various samādhis: Samādhi means concentration. There are nine successive concentrations: the four dhyānas, the four formless attainments, and the concentration of the cessation of perception and feeling (the complete cessation of the two aggregates of feeling and perception). There are many samādhis, limitless and boundless; therefore, it is called the inexhaustible treasury.
6) The inexhaustible treasury satisfies the minds of sentient beings, with vast merit and virtue: The minds of sentient beings are very difficult to satisfy, because their greed knows no contentment. Therefore: “It is difficult for the Buddhas and Bodhisattvas to fulfill the wishes of sentient beings.” The Bodhisattva uses vast merit and virtue to satisfy the minds of sentient beings, enabling them to have their wishes fulfilled and to obtain everything they seek.
7). The inexhaustible treasury expounds all Dharma, with profound wisdom: It expounds the Dharma spoken by the Buddhas of the ten directions. It can unfold one principle into immeasurable principles, and bring immeasurable principles back to one principle. Only with profound wisdom can one have unobstructed eloquence.
8). The inexhaustible treasury of spiritual powers attained as karmic reward: Spiritual powers can be attained through cultivation in this life, or they may come from cultivation in a previous life. Spiritual powers attained through cultivation mean that one diligently cultivates in this life, and, in time, attains spiritual powers. Spiritual powers attained as karmic reward mean that one’s cultivation in a previous life has not been forgotten; in this life, the causes and conditions have ripened, and one therefore attains spiritual powers. These two kinds of spiritual powers are inexhaustible. If all of us cultivate sincerely (by meditating), we will all attain spiritual powers and open up great wisdom. Why don’t we have spiritual powers? Because we have too many false thoughts and our minds are not single-minded; therefore, our cultivation does not bring us spiritual powers.
9). The Inexhaustible Treasury of Abiding for Immeasurable Kalpas: Throughout immeasurable kalpas, a Bodhisattva remains in the world to teach and transform sentient beings and liberate them, without feeling that the time is too long. Thus, the Bodhisattva attains this inexhaustible treasury.
10). The inexhaustible treasury enters boundless worlds: Bodhisattvas make great vows, vowing to go to all worlds to make offerings to the Buddhas and teach sentient beings. Wherever there are sentient beings, Bodhisattvas go to liberate them from the Three Realms. Because sentient beings drift in the sea of suffering and need the Buddhas and Bodhisattvas to come with compassion to save them, Bodhisattva Avalokitesvara, relying on the boat of compassion, returns to the Saha World to rescue sentient beings who suffer hardship and calamity.
O disciples of the Buddha! These are the Bodhisattva’s ten inexhaustible treasuries.
Commentary: Disciples of the Buddha! These are the ten inexhaustible treasuries of Bodhisattvas. In the twenty-second chapter of this sutra, Bodhisattva Merit Forest names the ten inexhaustible treasuries as the treasury of faith, the treasury of precepts, the treasury of shame, the treasury of moral dread, the treasury of learning, the treasury of giving, the treasury of wisdom, the treasury of mindfulness, the treasury of retention, and the treasury of eloquence. They are not the same as these ten inexhaustible treasuries.
Having attained these ten kinds of treasure, the Bodhisattva is fully endowed with merit and virtue and pure in wisdom. To all sentient beings, according to what is appropriate for each, the Bodhisattva expounds the Dharma.
Commentary: When a Bodhisattva practices the Bodhisattva path and has attained these ten inexhaustible treasuries, their blessings and virtues are complete and adorn them, and they attain supreme, pure wisdom. For all sentient beings, they teach the Dharma according to what each being needs in order to be taught. That is, if a being can be delivered by means of a Buddha’s body, they manifest a Buddha’s body to teach the Dharma; if a being can be delivered by means of a Bodhisattva’s body, they manifest a Bodhisattva’s body to teach the Dharma; if a being can be delivered by means of an Arhat’s body, they manifest an Arhat’s body to teach the Dharma; if a being can be delivered by means of a bhikshu’s or bhikshuni’s body, they manifest a bhikshu’s or bhikshuni’s body to teach the Dharma; if a being can be delivered by means of an upāsaka’s (layman’s) or upāsikā’s (laywoman’s) body, they manifest an upāsaka’s or upāsikā’s body to teach the Dharma.
O disciples of the Buddha! How does a Bodhisattva teach the Dharma to sentient beings in accordance with what is appropriate for each? Namely: by knowing what they do, knowing their causes and conditions, knowing the workings of their minds, and knowing their desires and delights.
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha!” How does a Bodhisattva teach all sentient beings by speaking Dharma to them in accordance with what each one is ready to receive? The Bodhisattva must know what karma sentient beings have created and what results they must undergo. Then, in response to their capacities, the Bodhisattva speaks Dharma to them. The Bodhisattva must know the past causes and future effects of sentient beings, and whether all their causal conditions have matured or not yet matured. The Bodhisattva must know what thoughts and actions are in sentient beings’ minds, and what brings them joy and what they delight in. Only after clearly understanding these four circumstances can the Bodhisattva speak Dharma to sentient beings effectively. In other words, only by understanding their psychology is it easy to lead them to faith. Hence: “Observe their capacities before teaching”—that is, speak Dharma according to the person. Every time and every moment presents an opportunity to speak Dharma. However, one must have the wisdom to choose: speak Prajna Dharma to those of keen faculties, and the Dharma of causes and conditions to those of dull faculties.
For those with much desire, he teaches impurity; for those with much anger, he teaches great loving-kindness; for those with much ignorance, he instructs them to observe diligently. For those afflicted by the three poisons and the like, he teaches the Dharma gate for attaining superior wisdom. For those who delight in samsara, he teaches the three sufferings. If they are attached to places, he teaches the emptiness and stillness of places. For those whose minds are lazy, he teaches great diligence. For those who harbor pride, he teaches the equality of the Dharma. For those given to much flattery and deceit, he teaches the Bodhisattva. For those whose minds are honest and upright and who delight in stillness, he expounds the Dharma extensively to bring them to accomplishment. Bodhisattvas thus teach the Dharma according to what is appropriate for each.
Commentary: The Bodhisattva, adapting to the circumstances and capacities of sentient beings, teaches the following ten dharmas:
1). For sentient beings with much desire, he teaches the Dharma of contemplating impurity. Contemplate one’s own body as impure: – First, contemplate death.
– Second, contemplate swelling.
– Third, contemplate congealed blood.
– Fourth, contemplate foul-smelling pus.
– Fifth, contemplate destruction.
– Sixth is contemplating flowing blood.
– Seventh is contemplating maggots and worms feeding.
– Eighth is contemplating bones.
– Ninth is contemplating decay.
These are the nine contemplations of impurity. Alternatively, one may constantly contemplate the nine apertures that continually discharge filth.
Again, the contemplation of the body as impure consists of:
– First, impurity of the seed.
– Second, impurity of the place of residence.
– Third, impurity of its own characteristics.
– Fourth, impurity of its own substance.
– Fifth, impurity in the end.
If one practices contemplation in this way, the mind is no longer filled with sensual desire. This is one of the five contemplations for settling the mind. The five are:
– First, contemplation of impurity.
– Second, contemplation of loving-kindness and compassion.
– Third, contemplation of causes and conditions.
– Fourth, contemplation of the differentiation of the elements.
– Fifth, contemplation by counting the breath.
Contemplation of impurity remedies the affliction of sensual desire. Contemplation of loving-kindness remedies the affliction of excessive anger. Contemplation of dependent origination remedies the affliction of ignorance. Contemplation of distinguishing the elements remedies the affliction of strong self-view. Contemplation of counting the breaths remedies the affliction of excessive distraction.
2). For sentient beings who are full of anger, one teaches the Dharma of contemplating loving-kindness and compassion. Seeing sentient beings as pitiable, one puts an end to the angry mind and arouses great compassion; then there will no longer be an angry mind.
3). For sentient beings who are very ignorant, he teaches the Dharma of dependent origination. They contemplate the twelve links of dependent origination and practice the teaching of cause and effect and karmic retribution. When ignorance is ended, birth and death will cease.
4). For sentient beings whose greed, anger, and delusion are in equal measure, the Dharma taught to them is that for attaining superior knowledge—that is, how to cultivate the Dharma method of superior wisdom.
5). For sentient beings who are attached to and delight in cyclic existence, he teaches the Dharma of the three kinds of suffering. The three sufferings are:
– The suffering of suffering.
– The suffering of change.
– The suffering of conditioned existence.
The suffering of suffering is the suffering of the poor, the suffering of change is the suffering of the rich, and the suffering of conditioned existence is the suffering of everyone.
6). For sentient beings attached to places, he teaches them the Dharma of emptiness and stillness. Places are inherently empty; do not cling to them.
7). For sentient beings whose minds are indolent, he teaches them the Dharma of great diligence, inspiring them to apply themselves to spiritual practice.
8). For sentient beings who are haughty and arrogant, he teaches them the Dharma of equality. Therefore:
“The Dharma is equal;
There is no high or low.” One should not have arrogant thoughts or behave arrogantly.
9) For beings who are flattering and deceitful, he teaches them the Dharma of the Bodhisattva’s mind, which is upright and not crooked.
10). For sentient beings who delight in tranquility, the Bodhisattva should expound all the Dharma to them in detail, enabling them to attain samādhi. The Bodhisattva should teach sentient beings the Dharma in this way.
When expounding the Dharma, the words and phrases are linked together, and the meaning is free of error. They examine the Dharma in its sequence and distinguish it with wisdom. They carefully determine what is right and wrong, without violating the seal of the Dharma. They establish, step by step, limitless gateways of practice, enabling all sentient beings to dispel every doubt. They know well the faculties of beings and enter the Tathāgata’s teaching. They realize ultimate reality and know that all dharmas are equal. They sever attachment to all dharmas and eliminate every grasping. They are constantly mindful of all Buddhas, never letting the mind turn away even for a moment. They fully understand that sounds are equal in their essential nature. With regard to all words and teachings, their minds have no attachment. They skillfully explain through examples and analogies, without contradiction, enabling all to realize the equal wisdom-body that all Buddhas manifest everywhere as appropriate.
Commentary: When a Bodhisattva teaches the Dharma for sentient beings, the scriptural passages before and after must be understood as coherent with one another, not contradictory. The principles expressed must be free of error. Examine the Dharma throughout, using wisdom to discern it. Whether something is right or wrong must be carefully determined; it must not contradict the Dharma seal of true marks. Establish, step by step, boundless Dharma-gates of practice, enabling all sentient beings to gradually dispel their doubts. Skillfully understand the faculties of sentient beings. Use skillful and expedient Dharma-gates to teach and transform them, enabling them to enter the ocean of the Tathagata’s teachings and realize the true principle of ultimate reality. Know that all dharmas are equal and should not be ranked as high or low. Eliminate all attachment to the Dharma and all forms of clinging. Always keep all Buddhas in mind, never forgetting them for even a moment. Understand all sounds, whose essential nature is likewise equal. In all speech, the mind does not cling. Skillfully explain a variety of examples without contradicting the meaning of the scriptural passages. In this way, all sentient beings will come to understand the causes and conditions through which all Buddhas accord with sentient beings, and will universally manifest bodies of equal wisdom.
The Bodhisattva thus expounds the Dharma for all sentient beings, thereby cultivating himself, increasing what is meaningful and beneficial, never abandoning the perfections, and fully adorning the path of the pāramitās.
Commentary: When a Bodhisattva arouses the Bodhi mind, they teach sentient beings the Dharma that is appropriate for them. That is, for sentient beings with much desire and craving, they teach contemplation of impurity; for those with much anger and hatred, they teach contemplation of loving-kindness and compassion; and for those with much delusion, they teach contemplation of causes and conditions. They use all kinds of skillful means and Dharma methods to teach sentient beings, and use all kinds of examples to explain the Dharma to them. This enables sentient beings to understand the principles of the Dharma and practice in accordance with it. Thus, Bodhisattvas expound the wondrous Dharma for sentient beings.
Bodhisattvas liberate themselves and others. They do not merely teach the Dharma to sentient beings; they also practice it themselves, thereby deepening their understanding and gaining wisdom and benefit. Bodhisattvas are not merely “Zen in words”—teaching others to practice while not practicing themselves. Bodhisattvas do not abandon the Dharma practices of the Six Perfections and myriad practices. They do not teach others to cultivate the Six Perfections while failing to cultivate them themselves. They do not teach others to give to them while giving nothing to others. Bodhisattvas practice giving themselves and teach others to practice giving; they practice Prajñā themselves and teach others to practice Prajñā. In this way, they perfect both merit and wisdom, adorn themselves with merit and wisdom, and become Buddhas, the “Two-Footed Honored Ones.” Bodhisattvas diligently put the teachings into practice, applying themselves wholeheartedly to cultivating the Pāramitās—the practices that lead to the other shore.
At that time, in order to bring fulfillment to the minds of sentient beings, the Bodhisattva relinquished everything, internal and external, without attachment to anything; in this way, he was able to purify the pāramitā of giving.
Commentary: At that time, the Bodhisattva aroused the aspiration to practice the Bodhisattva path in order to bring sentient beings’ minds to fulfillment. Sentient beings aspire to attain fulfillment for themselves, while the Bodhisattva aspires to benefit sentient beings. Sentient beings think selfishly, seeking their own benefit, whereas Bodhisattvas are utterly selfless. This is where Bodhisattvas and sentient beings differ. Bodhisattvas understand the minds of sentient beings, and therefore:
“To lead them into the Buddha’s wisdom,
First draw them in with the hook of desire.”
For example, if sentient beings have no food to eat, bring them food. If they have no clothes to wear, bring them clothes. Grateful for your kindness, they will feel favorably toward you, become your good friends, and regard you as their benefactor. When you go to Jinshan Temple to listen to the Flower Garland Sutra, they will be influenced by you and will also come to Jinshan Temple to listen to it. As they listen again and again, they will come to feel that the Buddhadharma is a teaching that can save the world, a bright lamp in the darkness of night, and the true path. They will then give rise to the aspiration for enlightenment, take refuge in the Triple Gem, and become Buddhists.
This too is one aspect of fulfilling the wishes of sentient beings. A Bodhisattva can give up internally the head, eyes, marrow, and brain, and externally give up lands, country, wife, and children. Able to give up both what is internal and what is external, the Bodhisattva has not the slightest attachment left. Therefore:
“Only by letting go can one attain.
If one does not let go, one cannot attain.”
Therefore, even if you cannot let go, you must let go. Practicing in this way will purify the Dharma practice of the Perfection of Giving (reaching the other shore).
By fully observing all the precepts without attachment and forever abandoning self-conceit, one can thus purify the perfection of giving.
Commentary: Bodhisattvas diligently cultivate and fully uphold all the precepts without becoming attached to them. Thus: “Upholding, yet not upholding; precepts, yet no precepts.” They act without attachment to action, being non-active yet leaving nothing undone. They must forever abandon thoughts and conduct marked by arrogance and conceit; they must not be lazy or heedless. They must observe the precepts and conform to proper deportment. Only then can they successfully cultivate the pure and perfect Dharma-door of upholding the precepts to reach the other shore.
One is able to endure all evils, with an impartial mind toward all sentient beings that is never shaken, just as the great earth can support everything. This is how the pāramitā of patience is purified.
Commentary: The Perfection of Patience teaches you that even when you cannot bear something, you must still endure it. It is like attending a seven-day Chan retreat: you must endure every kind of pain and hardship. Even if your back aches, you must bear it; even if your legs hurt, you must bear it. You must never give in. Fight it through to the very end, and victory will finally be yours. This is what it means to endure all harmful things. Toward all sentient beings, your mind must remain impartial. Whether circumstances are favorable or adverse, do not let them disturb you. Be like the great earth, which sustains and preserves all things. In this way, you will cultivate the pure and perfect Dharma-gate of the Perfection of Patience and reach the other shore.
They undertake all kinds of deeds, constantly cultivating without slackening. In all that they do, they never turn back; their courageous strength cannot be subdued. With regard to all virtues, they neither grasp nor relinquish them, yet they are able to fulfill the gateway to omniscience. In this way, they purify the pāramitā of vigor.
Commentary: He universally gives rise to all wholesome deeds. He constantly cultivates merit and wisdom without becoming indolent. In carrying out all wholesome deeds, he is diligent and never retreats. The power of his courageous diligence cannot be subdued. With regard to all merits, he neither claims them as his own nor abandons them, and he is able to fully perfect all the doors of wisdom. In this way, he cultivates and perfects the pure Dharma gate of the Perfection of Diligence.
With no attachment or craving for the objects of the five desires, one can accomplish all the successive meditations. One constantly contemplates rightly and abides in a single concentration without emerging; thereby one can extinguish all afflictions, bring forth immeasurable samādhi gates, and accomplish boundless great spiritual powers. One enters the various samādhis in both forward and reverse sequence, entering boundless samādhi gates through a single samādhi gate. One fully knows the realms of all samādhis and does not conflict with the wisdom seal of the samāpatti of all samādhis. One can swiftly enter the ground of omniscience; thus one can purify the Perfection of Dhyāna.
Commentary: In relation to the five objects of desire—wealth, beauty, fame, food, and sleep, or sights, sounds, smells, tastes, and touch—the Bodhisattva does not give rise to attachment or craving. If such craving arises, afflictions will follow.
Craving for sights means pursuing beauty and becoming attached to the realm of visible forms. Craving for sounds means pursuing pleasing sounds and becoming attached to the realm of sound. Craving for smells means pursuing fragrant scents and becoming attached to the realm of smell. Craving for tastes means pursuing delicious flavors and becoming attached to the realm of taste. Craving for touch means pursuing pleasant sensations and becoming attached to the realm of touch.
The Bodhisattva cultivates the nine successive stages of concentration: the four dhyānas, the four formless absorptions, and the cessation of feeling and perception. If one does not crave the pleasures of the five desires, one can cultivate and attain them all.
When Bodhisattvas continually contemplate and cultivate meditation, they must have right thought, not wrong thought. In concentration, there is neither entering concentration nor emerging from it. That is, they continually remain in concentration, contemplating and cultivating, and so can eliminate all afflictions.
We cannot enter concentration when we sit in meditation because we have afflictions. Thus, ignorance and afflictions obstruct the gateway to wisdom. When there is no ignorance and no affliction, wisdom will open and manifest.
Our inherent nature is like a basin of clear water, while afflictions are like sediment and dust. If there is dust in the water, the water becomes murky and defiled. When there are no afflictions, our nature is pure, and wisdom manifests. If we completely eradicate our afflictions, immeasurable samādhi doors will arise, and within concentration we will attain boundless great spiritual powers. No heavenly demon or non-Buddhist can destroy those powers.
One may enter samādhi in sequence, or enter it without relying on any sequence. Within a single samādhi door, one can enter immeasurable samādhi doors. Therefore:
“Entering one samādhi
Is entering all samādhis.
Entering all samādhis,
One does not leave a single samādhi.”
This realm is wondrous beyond description. The Bodhisattva fully knows all the realms of samādhi and every concentration, together with samāpatti (a form of meditation translated as “equal attainment”), and possesses contemplative wisdom that does not conflict with them. The Bodhisattva can swiftly enter all the stages of wisdom. This practice will bring the Dharma-gate of dhyāna to the far shore, perfected in purity.
Having heard and retained the Dharma from the Buddhas, draw near to good spiritual friends and serve them without weariness. Always delight in hearing the Dharma, with a mind never weary or satisfied. In accordance with what one has heard and received, reflect upon it according to principle. Enter true samādhi and leave behind all accumulated views. Skillfully contemplate all phenomena and attain the seal of their true aspect; understand clearly the Tathāgata’s effortless path. Take up the wisdom of the Universal Gate and enter the gate of the wisdom of all-knowing knowledge, attaining repose forever. Thus one can purify the Perfection of Wisdom.
Commentary: In the Dharma assemblies of all the Buddhas of the ten directions and three times, one hears the Dharma taught by all the Buddhas and then practices in accordance with it, putting it into practice earnestly and upholding it without forgetting. One can constantly draw near to, make offerings to, and serve good spiritual teachers, never growing weary. One always delights in hearing the Dharma taught by the Buddhas, free from afflictions and contentment. Whenever and at whatever time one hears the Dharma spoken by the Buddha, one receives its principles, reflects in accordance with them, and attains true samadhi and wisdom. From samadhi, wisdom arises; through wisdom, samadhi is supported. Samadhi and wisdom are perfectly luminous. This is entering true samadhi.
One can also depart from all improper views and understandings. One can skillfully contemplate all dharmas and attain the seal of true reality. True reality is the seal of all dharmas. When one thoroughly understands the principle of true reality—without characteristics, yet with no characteristic it does not encompass—one will penetrate the Buddhas’ path of effortless action. The path of effortless action means not adding anything contrived: its functioning is entirely natural, and it naturally accords with true nature.
Taking up the all-pervasive gate of wisdom (a single gate that encompasses all dharmas), one enters the gate of the wisdom of omniscience. At that point, all that had to be done has been done, and one no longer takes on a future body. One may say that it is nonaction, yet nothing is left undone; one rests forever. In this way, one cultivates the pure and perfect Dharma-gate of Prajñā Pāramitā, the Perfection of Wisdom, and reaches the other shore.
He manifests all worldly activities, teaching and transforming sentient beings without weariness, and appears in a body according to their wishes. All his actions are free from defilement and attachment, whether he manifests the conduct of ordinary beings or of sages, or manifests birth and death or Nirvana. He skillfully observes all that is done, manifests every kind of adornment without greed or attachment, and enters all realms to liberate sentient beings. In this way, he can purify the pāramitā of skillful means.
Commentary: Bodhisattvas manifest every kind of activity found throughout all worlds and teach and transform all beings in the nine Dharma realms, without ever growing weary. In accordance with the beings’ wishes, they manifest bodies and expound the Dharma for them. In practicing every gate of practice, Bodhisattvas remain free from defiled things and are never attached. Sometimes they manifest as ordinary people to teach and transform beings; sometimes they manifest as sages to teach and transform beings. Through the actions of ordinary people and the actions of sages, they influence beings to give rise to the bodhi mind. At times they manifest birth and death to teach and transform beings; at other times they manifest Nirvana to teach and transform beings. Bodhisattvas skillfully observe the actions of all beings and can manifest the adornment of the bodhimandas in all the lands of the Buddhas. Although they can adorn them, they are not attached. They can also enter all realms to deliver all beings, enabling them to leave suffering and attain joy. In this way, they perfect the pure and complete Dharma gate of the pāramitā of skillful means.
Fully bring all sentient beings to fulfillment, fully adorn all worlds, fully make offerings to all Buddhas, fully understand the unobstructed Dharma, fully cultivate practices that pervade the Dharma-realm, abide constantly in the body with wisdom throughout future kalpas, fully know all thoughts, fully awaken to the cycles of transmigration and cessation, fully manifest all lands, and fully attain the wisdom of the Tathāgata—this is the perfection of pure vows.
Commentary: A Bodhisattva can bring all sentient beings to fulfillment and help them attain liberation. They can also adorn all worlds, making them pure and perfect; make offerings to all the Buddhas of the ten directions; and fully understand all the Dharma treasuries without obstruction. They can practice all modes of conduct throughout the Dharma Realm and abide for immeasurable kalpas, until the distant future, to teach and transform sentient beings. A Bodhisattva’s wisdom is vast: they know the thoughts of all sentient beings—what is each one thinking? They also awaken to all the gateways of birth-and-death transmigration and the gateway to the cessation of Nirvana.
The process of arising is: ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, and birth conditions aging and death. This is the law of birth and death known as the twelve links of dependent origination.
The sequence of cessation is: When ignorance ceases, formations cease; when formations cease, consciousness ceases; when consciousness ceases, name-and-form ceases; when name-and-form ceases, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, aging and death cease.
Therefore, practitioners of the Way must eradicate ignorance. If there is no ignorance, there is no birth and death, and one will escape the Three Realms. Bodhisattvas manifest in all the lands of the Buddhas. They also attain all the wisdom of the Buddhas. In this way, one will cultivate to completion the pure and perfect Dharma-gate of the vow to reach the other shore.
Endowed with the power of profound resolve, because there is no defilement. Endowed with the power of profound faith, because nothing can overcome it. Endowed with the power of great compassion, because weariness and aversion do not arise. Endowed with the power of Great Loving-kindness, because its practice is impartial. Endowed with the power of retention, because through skillful means it can retain all meanings. Endowed with the power of eloquence, because it brings joy and satisfaction to all sentient beings. Endowed with the power of the pāramitās, because it adorns the Great Vehicle. Endowed with the power of great vows, because they are never broken. Endowed with the power of supernatural abilities, because it gives rise to immeasurable things. Endowed with the power of empowerment, because it enables faith, understanding, and acceptance. This is the pāramitā of purifying power.
Commentary: When Bodhisattvas cultivate the Way, they are endowed with a pure mind and have no defiled thoughts. A pure mind gives rise to wisdom; a defiled mind gives rise to delusion, which comes from ignorance. Those endowed with the power of profound resolve have no mixed or defiled thoughts. They are also endowed with the power of deep faith: no matter who comes to slander or destroy the Buddha-Dharma, they are never subdued by them. They are further endowed with the power of great compassion, teaching and transforming sentient beings without growing weary or tired. They are endowed with the power of great loving-kindness, treating all sentient beings equally in everything they do. They are endowed with the power of dhāraṇī, gathering all Dharmas and retaining immeasurable meanings, and skillfully using expedient means to explain the principles of all Dharmas. They are endowed with the power of eloquence, enabling all sentient beings to rejoice greatly and be fulfilled. They are endowed with the power of the Ten Pāramitās, which adorns all the Buddha-Dharmas of the Great Vehicle. They are endowed with the power of great vows, never allowing the great vows they have made to cease. They are endowed with the power of spiritual penetrations, giving rise to immeasurable spiritual penetrations. They are endowed with the power of empowerment, enabling all sentient beings to believe, understand, and accept the meaning of the Buddha-Dharma. In this way, they cultivate and perfect the Dharma-door of the power that reaches the other shore.
Knowing practitioners of greed and desire, practitioners of anger and resentment, practitioners of delusion, practitioners in whom the three are equally present, and practitioners in the stages of cultivation and learning; in a single thought, knowing the practices of boundless sentient beings, knowing the minds of boundless sentient beings, knowing the truth of all dharmas, knowing the powers of all Tathāgatas, and universally awakening to the gateways of the Dharma realm—this is the wisdom pāramitā that can purify.
Commentary: Bodhisattvas know that sentient beings are driven by lustful desire, and that they should be taught through the Dharma gate of contemplating impurity, so that their minds may become pure. For sentient beings with minds of anger, they inspire thoughts of loving-kindness; for those who do not become angry, they cultivate the Dharma gate of patience and thereby develop the capacity for self-restraint. For ignorant sentient beings, they should use the Dharma gate of dependent origination to teach them. Because sentient beings do wrong without knowing it, they must rely on a good spiritual friend to guide them; only then can they correct their faults, renew themselves, and practice in accordance with the Dharma.
For sentient beings with all three poisons equally present—greed, anger, and delusion—they should use skillful means to teach them. They help them understand that greed can lead to the hells, anger can lead to rebirth as a hungry ghost, and delusion can lead to rebirth as an animal.
To know which Dharma gate sentient beings should study, and what their faculties are like, one must have wisdom and teach the Dharma according to their capacities. In this way, one teaches sentient beings and practices the Bodhisattva path. In a single thought, one can know what boundless sentient beings are doing and what they practice. One can also know what sentient beings are thinking in their minds, know the true nature of all dharmas, and know the Buddha’s ten powers. One awakens universally to all the dharmas of the Dharma realm. In this way, one cultivates and perfects the pure and complete Dharma gate of wisdom that reaches the other shore.
When these ten pāramitās are cultivated to perfection, one realizes the Ten Grounds. Perfecting the Perfection of Giving (dāna) leads to entering the Ground of Joy. Perfecting the Perfection of Morality leads to entering the Ground of Stainlessness. Perfecting the Perfection of Patience leads to entering the Ground of Radiance. Perfecting the Perfection of Diligence leads to entering the Ground of Blazing Wisdom. Perfecting the Perfection of Meditation leads to entering the Ground Difficult to Conquer. Perfecting the Perfection of Prajñā leads to entering the Ground of Manifestation. Perfecting the Perfection of Skillful Means leads to entering the Far-Reaching Ground. Perfecting the Perfection of Power leads to entering the Ground of Good Wisdom. Perfecting the Perfection of Knowledge leads to entering the Ground of the Dharma Cloud.
Disciples of the Buddha! As the Bodhisattva thus purifies all the pāramitās, perfects all the pāramitās, and never abandons all the pāramitās, they abide in the great adornment of the Bodhisattva Vehicle. In accordance with their thoughts, they preach the Dharma to all sentient beings, causing their pure karma to increase and enabling them to attain liberation.
Commentary: Bodhisattva Dharma Wisdom said to Bodhisattva Diligence Wisdom, once again addressing him, “Disciple of the Buddha! When great Bodhisattvas practicing the Bodhisattva path cultivate and perfect these ten pure Paramitas, fulfill these ten Paramitas, and never abandon them, they abide in the great adornment of the Bodhisattva Vehicle. In accordance with the thoughts of all sentient beings, they expound the Dharma to them, enabling them to increase their pure karma, perfect their bodhi mind, and escape the suffering of the three realms.”
For those who have fallen into evil destinies, teach them to arouse the mind. For those amid calamity, urge them to be diligent. To beings with much greed, show the Dharma of non-greed. To beings with much anger, teach them to practice equanimity. To beings attached to views, explain dependent origination. To beings in the desire realm, teach them to be free from desire, anger, and evil, unwholesome states. To beings in the form realm, expound insight for them. To beings in the formless realm, expound wondrous wisdom for them. To those of the Two Vehicles, teach the practice of stillness. To those who delight in the Great Vehicle, expound the vast adornment of the ten powers.
Commentary: Whoever it may be, if they do not cultivate, they will fall into the three evil paths. For all beings who have fallen into the three evil paths, they must be inspired to give rise to the Bodhi mind before they can escape. What are the three evil paths? They are animals, hungry ghosts, and hell beings.
For beings caught up in every kind of calamity, have them practice the Perfection of Diligence, diligently cultivating the Dharma. They will then gain wisdom and may be able to avert calamities and misfortunes.
For beings who are very greedy, show them the Dharma of non-greed. Not coveting wealth is integrity; not coveting sensual pleasures is purity; not coveting fame is nobility. They should also not be greedy for food or sleep. Bodhisattvas use their own bodies as examples and models for them.
For beings who are very angry, have them practice contemplation of compassion and act with impartiality, recognizing that self and others are one.
For beings attached to wrong views, explain to them the various Dharma methods of dependent origination.
For beings in the Desire Realm, teach them to leave behind lust, anger, and all evil and unwholesome things.
For beings in the Form Realm, explain the Dharma method of concentration and contemplation, enabling them to leave behind delusion.
For beings in the Formless Realm, explain the subtle and wondrous Dharma method of wisdom.
For the Two Vehicles—the Śrāvakas and Pratyekabuddhas—teach them the practice of quiescence.
For Mahāyāna Bodhisattvas, explain the vast and majestic Dharma of the Buddha’s ten powers.
Just as in the past, when he first gave rise to the aspiration, he saw countless sentient beings falling into the evil destinies and uttered this great lion’s roar: “I shall use various Dharma methods, according to what is appropriate for each, to liberate them!” The Bodhisattva possesses such wisdom and is able to liberate all sentient beings on a vast scale.
Commentary: Just as the Bodhisattvas of old, when they first aroused the aspiration for enlightenment, saw limitless, boundless sentient beings fallen into the three evil realms and once uttered a great lion’s roar, saying: “Now that I have aroused the aspiration for enlightenment, I should use all kinds of Dharma methods, adapting to the conditions of sentient beings, to liberate them from the three evil realms.” Endowed with such wisdom, Bodhisattvas widely liberate sentient beings who are suffering, enabling them to attain liberation.
O sons of the Buddha! Bodhisattvas endowed with such wisdom ensure that the lineage of the Three Jewels is never severed.
Commentary: Disciples of the Buddha! A Bodhisattva is endowed with great wisdom and can cause the seeds of the Three Jewels—the Buddha, Dharma, and Sangha—to continue forever without interruption.
Why is this? Bodhisattva-mahasattvas teach all sentient beings to generate the aspiration for enlightenment; therefore, they can ensure that the Buddha lineage is not severed. They constantly open and expound the treasury of the Dharma for sentient beings; therefore, they can ensure that the Dharma lineage is not severed. They uphold the teachings well, without any deviation; therefore, they can ensure that the Sangha lineage is not severed.
Commentary: How can we keep the seeds of the Three Jewels from being severed? The great Bodhisattvas among Bodhisattvas constantly teach all sentient beings to bring forth the aspiration for enlightenment. Thus, they ensure that the seed of Buddhahood is not severed. Bodhisattvas constantly expound and elucidate to all sentient beings the principles of all the Dharma treasuries. Thus, they ensure that all seeds of the Dharma are not severed. Bodhisattvas skillfully teach all sentient beings not to act contrary to the Buddha-Dharma. Thus, they ensure that the seed of the Sangha is not severed.
Furthermore, they are all able to praise the great vows, and thus can ensure that the Buddha-seed is not interrupted. They distinguish and expound the gateway of causes and conditions, and thus can ensure that the Dharma-seed is not interrupted. They always diligently cultivate the Dharma of the six harmonies and reverences, and thus can ensure that the Sangha-seed is not interrupted.
Commentary: Furthermore, Bodhisattvas praise and extol the great vows made by all the Buddhas. Thus they enable the Buddha seed to continue without interruption. Bodhisattvas also distinguish and expound the principles of the law of dependent origination. Thus they enable the Dharma seed to continue without interruption. Bodhisattvas constantly cultivate the six principles of harmony and respect: sharing the same precepts in practice, sharing the same understanding of views, dwelling together in body, speaking without contention, rejoicing together in mind, and sharing benefits equally. Thus they enable the Sangha seed to continue without interruption.
Furthermore, by planting the seeds of Buddhahood in the field of sentient beings, one ensures that the Buddha-seed is not severed. By protecting and upholding the True Dharma, sparing not one’s own life, one ensures that the Dharma-seed is not severed. By leading the great assembly without weariness, one ensures that the Sangha-seed is not severed.
Commentary: Furthermore, the Buddha arises from the field of sentient beings. In the field of sentient beings, one sows the seed of Buddhahood (by bringing forth the bodhi resolve); thus, one can ensure that the Buddha seed never ceases. Bodhisattvas use wisdom and spiritual powers to uphold the true Dharma, and do not begrudge even sacrificing their lives. Thus, they can ensure that the Dharma seed never ceases. In the Sangha, there must be someone to preside over the community; only then can there be rules and order, otherwise it will become chaotic. Bodhisattvas govern the assembly tirelessly. Thus, they ensure that the Sangha seed never ceases.
Furthermore, they faithfully uphold all the Dharma taught and precepts established by the Buddhas of the past, future, and present, never abandoning them in their minds. Thus they can ensure that the lineage of the Buddha, Dharma, and Sangha is never broken.
Commentary: Furthermore, throughout the three times—the past, future, and present—Bodhisattvas respectfully uphold all the Dharma taught by the Buddhas and all the precepts established by the Buddhas, never abandoning them in their minds or departing from them. Thus, they can cause the seeds of the Buddha, Dharma, and Sangha to continue forever without interruption.
In this way, Bodhisattvas perpetuate the Three Jewels. All their conduct is free from error. Whatever they do, they dedicate it all to the gateway of omniscience. Therefore, their three karmic actions are entirely without stain. Because they are without stain, all the good they do, all the practices they undertake, their teaching of sentient beings, and their expounding of the Dharma as appropriate—even in a single thought—are without the slightest mistake. All accord with the wisdom of skillful means, and all are directed toward the wisdom of omniscience; none are ever erroneous.
Commentary: When a Bodhisattva gives rise to bodhicitta in this way, they perpetuate and exalt the Three Jewels, causing the seeds of the Buddha, Dharma, and Sangha to continue without interruption. Nothing the Bodhisattva does is faulty. Whatever they do, they dedicate entirely to the gateway of all wisdom. Therefore, the three karmas of body, speech, and mind are all pure and free of stain. They perform wholesome deeds, cultivate various practices, teach all sentient beings, and expound the Dharma in accordance with their needs. Not even a single thought is mistaken. Everything a Bodhisattva does accords with the Buddha-Dharma, and thus corresponds to the gateway of skillful means and wisdom. They dedicate everything to all-knowledge and all-knowing wisdom; nothing goes to waste.
Bodhisattvas thus cultivate wholesome dharmas and, moment by moment, fully possess ten kinds of adornment. What are the ten? They are:
- adornment of the body, because they manifest according to what beings should be disciplined by;
- adornment of speech, because they dispel all doubts and make everyone rejoice;
- adornment of the mind, because in a single thought they enter all samādhis;
- adornment of Buddha-fields, because all are pure and free from every affliction;
- adornment of radiance, because they emit boundless light that universally illuminates beings;
- adornment of assemblies, because they gather all assemblies and make everyone rejoice;
- adornment of spiritual powers, because they freely manifest in accordance with the minds of beings;
- adornment of right teaching, because they can gather all those endowed with penetrating wisdom;
- adornment of the ground of Nirvāṇa, because, having attained enlightenment in one place, they pervade the ten directions without omission;
- and adornment of skillful exposition, because wherever and whenever they are, they expound the Dharma in accordance with beings’ faculties.
Commentary: The Bodhisattva cultivates all wholesome dharmas in this way and, in every moment of thought, is fully endowed with the ten adornments of Dharma-gates. What are these ten adornments? They are:
1). Bodily adornment: The Bodhisattva adorns the body and, according to the conditions and capacities of all sentient beings, manifests whatever form is suited to deliver them, in order to guide and subdue them.
2). **Solemn Speech:** The Bodhisattva’s words are also solemn. They can dispel the doubts of all sentient beings. Through the four means of embracing—giving, kind speech, beneficial action, and working together—the Bodhisattva causes all sentient beings to feel joy.
3). Mind Adornment: In a single thought, the Bodhisattva enters all samādhis.
4). Adornment of Radiance: Because the Bodhisattva emits immeasurable light of wisdom, illuminating all sentient beings and enabling them to attain radiance.
5). Adorned Buddha Lands: Because Bodhisattvas can purify all Buddha lands and enable all sentient beings to be free from afflictions.
6). Adorning the Assemblies: The Bodhisattva participates in all Dharma assemblies, making them solemn and dignified, and gathers and sustains all sentient beings in those assemblies, bringing them joy.
7). The adornment of supernatural powers: The Bodhisattva once again uses wondrous spiritual powers to teach and transform sentient beings, freely manifesting according to their thoughts and wishes.
8). Adornment of the True Teaching: The Bodhisattva is fully endowed with the adornment of the True Teaching and can liberate all people who possess wisdom and intelligence.
9). Adornment of the Nirvana Ground: The Bodhisattva is fully endowed with this adornment of non-arising and non-ceasing. Having accomplished the work of the Path in one place, the Bodhisattva can accomplish the work of the Path everywhere. Therefore: “One place succeeds, every place succeeds.” Therefore, throughout all ten directions, there is no place where the work of attaining the Way is not accomplished.
10). The adornment of skillful teaching: Bodhisattvas are fully endowed with skillful means to teach the Dharma in an adorned manner, teaching sentient beings according to the time, place, and their capacities.
A Bodhisattva who has perfected such adornments, in every moment, lets no action of body, speech, or mind pass in vain, dedicating them all to the gateway of omniscience.
Commentary: A Bodhisattva who fulfills these ten kinds of adornment never lets the three karmas of body, speech, and mind pass fruitlessly, in every moment. The Bodhisattva dedicates these ten kinds of adornment to the gateway of omniscient wisdom.
If any sentient beings see this Bodhisattva, know that none of them will do so in vain, for they are all certain to attain Anuttara-Samyak-Sambodhi. Whether they hear his name, make offerings, dwell with him, recollect him, follow him in leaving home, hear him expound the Dharma, rejoice in his roots of goodness, or, even from afar, give rise to reverence for him, going so far as to proclaim and praise his name, they will all attain Anuttara-Samyak-Sambodhi.
Commentary: If any sentient beings are able to see that Bodhisattva, you should know that they too will not have encountered him in vain; they are certain to attain the merits they ought to attain and will surely realize unsurpassed, perfect, complete enlightenment. Whether they hear that Bodhisattva’s name, make offerings, dwell with him, remember him, follow him in leaving home and cultivating the path, hear him teach the sutras and expound the Dharma, rejoice in the wholesome roots he has planted, develop admiration and reverence for him from afar, or even praise and extol that Bodhisattva’s name, they will all attain unsurpassed, perfect, complete enlightenment.
O Buddha’s disciples! It is like a medicine called “Good to See”: when sentient beings see it, all poisons are removed. In the same way, when a Bodhisattva has perfected this Dharma, if sentient beings see the Bodhisattva, all the poisons of affliction are eliminated, and wholesome dharmas increase.
Commentary: Bodhisattva Dharma Wisdom again called out, “Disciples of the Buddha!” It is like a certain excellent medicine called Good Seeing. When any sentient being sees this medicinal plant, all poisonous illnesses are completely eradicated. The Bodhisattva cultivates ten kinds of adornment and thereby accomplishes this Dharma. In the same way, if any sentient being sees that Bodhisattva, the five poisonous illnesses of greed, anger, delusion, arrogance, and doubt will all be eradicated. All the wholesome dharmas they have cultivated will increase and ripen into liberation.
O children of the Buddha! When a Bodhisattva Mahāsattva abides in this Dharma, he should diligently cultivate it further: with the light of wisdom, he extinguishes all darkness of ignorance; with the power of compassion, he subdues the armies of Māra; with great wisdom and the power of merit, he restrains all non-Buddhist teachers; with Vajra Samādhi, he eradicates all mental defilements and afflictions; with the power of diligence, he gathers all wholesome roots; with the power of the wholesome roots that purify Buddha-lands, he keeps far from all the dangers of the evil destinies; with the power of nonattachment, he purifies the domain of wisdom; and with the power of wisdom in skillful means, he brings forth all the Bodhisattva stages, all the perfections, all the samādhis, the six superknowledges, the three knowledges, and the four fearlessnesses, causing them all to become pure.
Commentary: Bodhisattva Dharma Wisdom again addressed Bodhisattva Diligence Wisdom, calling him a disciple of the Buddha! Great Bodhisattvas among the Bodhisattvas abide in these good dharmas and diligently strive in their practice. They use the light of wisdom to dispel the darkness of ignorance. They use the power of great loving-kindness and great compassion to defeat the ten great armies of Māra: the Māra of the five aggregates, the Māra of afflictions, the Māra of karma, the Māra of the mind, the Māra of death, the Māra of wholesome roots (clinging to the wholesome roots one has attained), the Māra of samādhi (clinging to the meditative concentration one has attained), the Māra of good spiritual friends (being miserly with the Dharma and unwilling to teach others), and the Māra of bodhi-Dharma wisdom (giving rise to clinging wisdom regarding the Dharma of bodhi). In short, all evil things that obstruct the Buddha-Dharma, obscure the right path, and damage the life of wisdom are called the armies of Māra. Bodhisattvas use the power of great wisdom and the power of great merit and virtue to subdue all non-Buddhist doctrines. There are eleven schools of non-Buddhist thought: the Sāṃkhya teachers, who hold that things arise from the primordial principle; the Vaiśeṣika teachers, who hold that things arise from the six categories; the naked ascetics, who hold that Īśvara creates all things; the Veda teachers, who hold that Nārāyaṇa creates the four castes; the Aṇḍa teachers, who hold that things arise from the primordial limit; the Temporalist outsiders, who hold that things arise from time; the Directionalists, who hold that the directions give rise to people, and people give rise to heaven and earth; the Naturalist outsiders, who hold that form, mind, and dharmas are all produced by atoms; and the Oral-Power teachers, who hold that space is the cause of all things.
The theorists of past actions maintain that suffering follows from karma. The theorists of no cause maintain that things arise spontaneously. (These eleven non-Buddhist schools are explained clearly in the *Huayan Commentary*.) But the Bodhisattva uses the firm, adamantine samadhi to eradicate completely all the dust, defilements, and afflictions in the mind. The Bodhisattva uses the power of diligence to cultivate all roots of goodness; the power of all roots of goodness and of purifying Buddha-lands to leave behind all evil destinies and all calamities; and the power of nonattachment to purify the realm of wisdom. The Bodhisattva uses the power of skillful means and wisdom to give rise to all the Bodhisattva stages—that is, the Ten Grounds.
The Bodhisattva gives rise to the pāramitās—that is, the Dharma practices of the ten perfections that cross to the other shore; to the samādhis—that is, right concentration and right absorption; and to the six supernormal powers, which arise from meditative concentration. The Bodhisattva gives rise to the Three Knowledges: the knowledge of the divine eye, which knows the birth and death of one’s own and others’ bodies throughout the three periods of time; the knowledge of past lives, which knows the former causes and conditions of one’s own and others’ bodies; and the knowledge of the exhaustion of the outflows, which clearly understands all the marks of suffering and can put an end to all afflictions. The Bodhisattva gives rise to the four fearlessnesses, and completely purifies them.
By the power of all wholesome dharmas, perfecting all the pure lands of the Buddhas, and fully adorning body, speech, and mind with boundless marks and excellent characteristics; by the power of wisdom’s unhindered contemplation, knowing all the powers, fearlessnesses, and unique Buddha-dharmas of the Tathāgatas, all equally; by the power of vast wisdom, fully understanding the realm of omniscient wisdom; and by the power of vows made in the past, manifesting Buddha lands as appropriate, turning the Great Dharma Wheel, and liberating immeasurable, boundless sentient beings.
Commentary: Bodhisattvas use the power of all wholesome dharmas to accomplish all Buddha-lands. They perfectly fulfill the boundless auspicious marks—that is, the thirty-two marks of a great person and the eighty subsidiary characteristics. They perfectly fulfill the purity of the three karmas of body, speech, and mind, all of which are complete and adorned. With the power of wisdom, they freely contemplate (the wondrous wisdom of observation) and know the Buddhas’ ten powers, the four fearlessnesses, and the eighteen unshared dharmas; all dharmas are fundamentally equal. The Diamond Sutra says: “Is the Dharma of equality, There is no higher or lower.”
With the vast power of wisdom, one knows the realms of all-knowledge and knowledge of all modes. Through the power of vows made in the past, at any time and place, one manifests Buddha-fields for sentient beings worthy of being taught, turns the Wheel of Dharma, and liberates immeasurable, boundless sentient beings, enabling them to leave suffering and attain happiness.
Buddha’s sons! Bodhisattva-Mahāsattvas should diligently cultivate these teachings, progressively perfect the practices of all Bodhisattvas, until they attain equality with all Buddhas, become great Dharma teachers in boundless worlds, uphold the True Dharma, and are protected and remembered by all Buddhas.
Commentary: Bodhisattva Dharma Wisdom again called out, “O disciple of the Buddha! Among the Bodhisattvas, a great Bodhisattva diligently cultivates the Dharma as explained above, gradually accomplishing the practices of a Bodhisattva, until attaining equality with all the Buddhas. Such a Bodhisattva can serve as a great Dharma teacher in immeasurable, boundless worlds, uphold all the true Dharma, and receive the blessings and protection of the Buddhas.”
They protect, uphold, and retain the vast treasury of the Dharma, attain unobstructed eloquence, and deeply enter the Dharma gate. Amid the great assemblies in boundless worlds, they manifest their bodies everywhere according to the differing kinds of beings, complete in form and features, supremely excellent and incomparable, and skillfully expound the profound Dharma with unobstructed eloquence. Because their voices are perfect and skillfully conveyed, they can lead those who hear them to enter the gate of inexhaustible wisdom.
Commentary: Bodhisattvas are able to guard and uphold the vast, boundless treasury of Dharma, and thus attain the four unobstructed eloquences: eloquence in Dharma, in words, in meaning, and in joyful exposition. They can enter all Dharma-gates and, throughout innumerable, boundless worlds, adapt to different kinds of sentient beings, universally manifesting various bodies to teach them the Dharma. In short, they manifest whatever body is needed to deliver whichever kind of sentient being can be delivered. Yet every form they manifest is endowed with great majesty and virtue, and with excellent qualities beyond compare. Using unobstructed wisdom and eloquence, together with skillful means, they expound the profound, unsurpassed, wondrous Dharma, their voices perfectly complete and unobstructed. Any kind of sentient being who hears that voice will spontaneously arouse the aspiration for great Bodhi. Through skillful dissemination, they enable all sentient beings who hear that wondrous voice to enter the gate of inexhaustible wisdom.
Knowing the mental activities and afflictions of all sentient beings, he teaches them the Dharma. Because the sounds of his speech are completely pure, he proclaims it in a single voice, causing everyone to rejoice. Because his body is dignified and beautiful and possesses great majesty, when he is among an assembly, no one can surpass him.
Commentary: Because the Bodhisattva has inexhaustible wisdom, they know what sentient beings are thinking in their minds, what their bodies are doing, what afflictions they have, and what deluded thoughts they have. They therefore teach the Dharma according to those causes and conditions. The Bodhisattva’s voice when teaching the Dharma is vast and pure, enabling sentient beings both near and far to hear it and give rise to great joy. Why do some people speak pure words while others speak impure words? It is because they either uphold the precepts purely or do not. If one wishes to speak pure words, one must uphold the precepts and not be heedless. When the Bodhisattva uses their voice to proclaim and teach the Dharma, all sentient beings understand it according to their kind and receive its benefits. The Bodhisattva’s physical form is upright and dignified. Because they possess great awe-inspiring power, no one in a great assembly gathered to hear the Dharma surpasses them. Therefore, they are revered by people and called a great Bodhisattva.
Because they know well the minds of beings, they can manifest bodies everywhere. Because they skillfully expound the Dharma, their voices are unobstructed. Having attained mastery of mind, they skillfully expound the Great Dharma, which none can undermine. Having attained fearlessness, their minds are without timidity. In their mastery of the Dharma, none can surpass them. In their mastery of wisdom, none can overcome them. Because they have mastery of the Perfection of Wisdom, the aspects of the Dharma they teach are not contradictory. Because they have mastery of eloquence, they teach the Dharma according to what is pleasing, continuously and without interruption. Because they have mastery of dhāraṇī, they definitively reveal the true nature of all dharmas. Because they have mastery of eloquence, whatever they expound, they can open up various ways of using examples. Because they have mastery of great compassion, they diligently instruct beings, their minds never tiring or ceasing. Because they have mastery of great loving-kindness, they emit nets of light that delight and gladden the minds of beings.
Commentary: Because Bodhisattvas know well the minds of all sentient beings, they manifest themselves everywhere to teach them the Dharma. Because Bodhisattvas are skilled at teaching the Dharma, their voices are unobstructed and perfectly clear. Because Bodhisattvas attain freedom of mind, they skillfully teach all the great Dharma by means of expedient methods, and no king of Māras can destroy or obstruct them. Because Bodhisattvas attain the four fearlessnesses—the fearlessness of comprehensive retention, the fearlessness of knowing the faculties, the fearlessness of resolving doubts, and the fearlessness of answering challenges—their minds are neither timid nor afraid. Because Bodhisattvas attain freedom with respect to all dharmas, no one can surpass them. Because Bodhisattvas attain freedom with respect to wisdom, no one can outdo them. Because Bodhisattvas attain freedom with respect to the Perfection of Prajñā, when they teach the characteristics of the Dharma, they do not contradict one another. Whether they speak this way or that, what they say is always reasonable. Because Bodhisattvas attain freedom in eloquence, they can teach the Dharma continuously and without end, in accordance with the wishes of their listeners. Because Bodhisattvas attain freedom in dhāraṇī, they can decisively reveal the Dharma seal of the true characteristics of all dharmas. Because Bodhisattvas attain freedom in eloquence, at any time and in any place they can teach the wondrous Dharma, opening up various kinds of illustrative approaches to explain the meaning of the true characteristics of all dharmas. Because Bodhisattvas have freedom in great compassion, they diligently teach and transform sentient beings, so their minds are never lazy or at rest. Because Bodhisattvas have freedom in great loving-kindness, they send forth a net of wisdom’s radiance to shine everywhere upon sentient beings, causing them to give rise to joy. Bodhisattvas use these ten powers of freedom to enable sentient beings to plant roots of goodness and increase the growth of pure Dharma.
The Bodhisattva thus sits upon a high and spacious lion throne, expounding the great Dharma. Apart from the Tathagata and the great Bodhisattvas of surpassing vows and wisdom, no other beings can overcome him, see the crown of his head, or outshine him. There is no possibility of making him retreat or falter by posing difficult questions.
Commentary: The Bodhisattva sits upon a lion throne so high and broad, expounding the great Dharma of true reality. Of all the Dharma he teaches, no other beings can surpass him, except the Buddhas and the great Bodhisattvas who have supreme vows and supreme wisdom. No being can be higher than he is, and none can radiate a brighter light. If any being were to come and challenge him with questions, leaving the Bodhisattva unable to answer and causing him to be defeated, that would be impossible; it could never happen.
Disciples of the Buddha! Once a Bodhisattva Mahāsattva has attained such powers of自在, suppose there is a vast place of enlightenment as large as an indescribable number of worlds, filled with sentient beings, each possessing majesty, virtue, and appearance like the ruler of a great trichiliocosm. In their midst, the Bodhisattva need only manifest his body to outshine that entire great assembly. With great loving-kindness and compassion, he comforts the timid; with profound wisdom, he discerns their inclinations and desires; and with fearless eloquence, he teaches them the Dharma, enabling all to rejoice. Why is this?
Commentary: Bodhisattva Dharma Wisdom again addressed Bodhisattva Vigor Wisdom, saying, “Disciple of the Buddha! Among Bodhisattvas, once a Great Bodhisattva has attained the ten powers of sovereign mastery, then, in an ineffable number of worlds, all the sentient beings in the vast bodhimanda each possess the thirty-two marks and eighty auspicious characteristics adorning their bodies, with an appearance and majestic virtue like that of the ruler of a three-thousand-great-thousand world system. If the Bodhisattva manifests a body among them, its radiance illuminates the assembly throughout the three-thousand-great-thousand world systems. The Bodhisattva uses the mind of great loving-kindness and great compassion to comfort timid sentient beings, so that they do not become afraid. The Bodhisattva uses profound Prajñā wisdom to observe the desires in the minds of sentient beings. The Bodhisattva uses fearless eloquence to teach the Dharma to sentient beings, causing all sentient beings to rejoice, receive and accept the Buddha’s Dharma, and practice in accordance with it. Why does the Bodhisattva possess such great majestic virtue and power?”
O son of the Buddha! Because the Bodhisattva Mahasattva has attained the immeasurable wheel of wisdom; attained immeasurable skill in discrimination; attained the great power of right mindfulness; attained inexhaustible skillful wisdom; attained the dhāraṇī that fully comprehends the true nature of all dharmas; attained a bodhi mind without bounds; attained wondrous eloquence free from error; attained deep faith and understanding in the empowerment of all Buddhas; attained the power of wisdom to enter universally the assemblies and bodhimaṇḍas of all Buddhas of the three times; attained the pure mind that knows the Buddhas of the three times share the same essential nature; and attained the wisdom of all Tathāgatas of the three times and the great-vow wisdom of all Bodhisattvas, enabling them to act as great Dharma teachers, expound the treasury of the Buddhas’ true Dharma, and uphold it.
Commentary: Bodhisattva Dharma Wisdom once again called out, “Disciples of the Buddha! Great Bodhisattvas among the Bodhisattvas arouse the bodhi mind and thereby accomplish immeasurable wheels of wisdom. They accomplish immeasurable skillful discernment; the great power of right mindfulness, right awareness, and right view; and inexhaustible skillful wisdom. They accomplish decisive and thorough understanding of the principle of the true nature of all dharmas, and attain the dhāraṇī samādhi. They accomplish a bodhi mind without bounds; the samādhi of wondrous, flawless eloquence; and the attainment of the blessings of all the Buddhas—that is, the Buddhas consecrate them with nectar, touch their heads with their hands, or emit rays of light to bless them, causing deep faith and understanding to arise. They accomplish universal entry into the power of great wisdom in the assemblies at the bodhimandas of the Buddhas of the three times, and are therefore able to receive the Dharma taught by the Buddhas. They accomplish the knowledge that the Buddhas of the three times share one essential nature—that is, they have one and the same Dharma body and are equal, because their minds are pure. They accomplish the wisdom of the Buddhas of the three times and the great vows and great wisdom of all Bodhisattvas. They are able to serve as great Dharma teachers, expound and propagate the treasury of the eye of the true Dharma of all Buddhas, and also uphold the Buddhas’ treasury of the eye of the true Dharma.” At that time, Bodhisattva Dharma Wisdom, wishing to restate the meaning, by the Buddha’s spiritual power, spoke these verses: At that time, the Bodhisattva Dharma Wisdom, wishing to restate the meaning above, relied on the Buddha’s spiritual power and spoke these verses: Commentary: At that time, Bodhisattva Dharma Wisdom was very compassionate. Fearing that the great assembly at the Flower Garland Dharma gathering had not fully understood the principles in the sutra’s prose section, he wanted to explain them again in greater detail. So, relying on his great spiritual power and the blessings of the Buddhas of the ten directions, he used verses to clarify the principles just discussed, hoping everyone would listen attentively and not fall asleep. This is an opportunity that comes once in a thousand years, so don’t let it pass you by. If you don’t listen attentively, you will certainly regret it!
With the mind abiding in Bodhi, gathering all merits
Ever heedful, planting firm wisdom
Right mindfulness, its intent never forgotten
All the Buddhas of the ten directions rejoice.
Commentary: Bodhisattvas give rise to the mind of bodhi and cultivate the practices of bodhi. Only through cultivation can merit and wisdom both become complete. When merit is complete, one has great awe-inspiring virtue; when wisdom is complete, one has great radiance. Therefore, it is said that when the mind abides in bodhi, it gathers all merits.
Bodhisattvas practice earnestly, never becoming negligent at any moment. They strictly uphold the precepts and plant and nurture the firm power of wisdom. The right mindfulness of Bodhisattvas means recollecting the Buddha, the Dharma, and the Sangha, never forgetting the virtues of the Three Jewels. Because they cultivate both wisdom and merit, draw near to the Three Jewels, and make offerings to them, all the Buddhas of the ten directions rejoice greatly.
With firm aspiration, diligently spur oneself on;
In the world, rely on nothing, and neither retreat nor shrink back;
Enter the profound Dharma through the practice of non-contention;
All Buddhas of the ten directions rejoice.
Commentary: The Bodhisattva’s thoughts and vows in cultivation are very firm. Diligently practicing, he strives to encourage himself. In this world, he has no place to rely on, and he does not give rise to a mind of retreat or timidity. Through the practice of non-contention, he enters the treasury of the Buddha’s Dharma. If he practices in this way, the Buddhas of the ten directions will surely rejoice greatly.
The Buddha, having rejoiced, firmly strives with diligence.
Cultivate merit and wisdom, the Dharma that aids the Path.
Enter all the stages and purify all practices.
Fulfill the vows spoken by the Tathāgata.
Commentary: The Buddhas naturally rejoice; bodhisattvas should all the more cultivate the path to bodhi with steadfast minds, courageously and diligently. Cultivate merit and wisdom—these are practices that support the path. Cultivate the thirty-seven factors of enlightenment, the Four Noble Truths, and the twelve links of dependent origination; practice the six perfections and myriad other practices. Enter the pure stages, and you will fulfill all the great vows spoken of by the Buddhas.
Thus, by practicing in this way, one attains the wondrous Dharma.
Having attained the Dharma, one gives it to all sentient beings.
According to their wishes and innate capacities,
One must teach and expound it in a way suited to each.
Commentary: By cultivating all kinds of Dharma methods in this way, you will attain all wondrous Dharmas. Once you have attained these wondrous Dharmas, give them to all sentient beings, enabling them to attain these wondrous Dharmas as well. This is the spirit of a Bodhisattva. Do not be like Venerable Chuli Panthaka, a disciple of the Buddha and one of the sixteen great Arhats.
In the past, he was a great spiritual mentor with five hundred disciples. However, he was very miserly with the Dharma and refused to teach it to his disciples. As a result, when he was reborn as the Venerable Chudapanthaka, he was extremely dull-witted. Anyone who attains the Dharma but does not teach it will certainly become the most foolish of people in a future life. Why? Because they have not cultivated wisdom! Therefore, we must accommodate the beings’ preferences and innate capacities, adapt completely to their needs, and expound the wondrous Dharma for them.
The Bodhisattva expounds the Dharma for others,
Not abandoning the practices of all perfections,
The path of the pāramitās has been fulfilled,
Ever in the ocean of existence, he saves sentient beings,
Commentary: The Bodhisattva first attains the wondrous Dharma for himself, then expounds it for sentient beings. He continues to strive diligently and does not abandon his practice of the six perfections and myriad practices. Although he has reached the Dharma’s other shore and completed his cultivation, he often remains in the realms of the threefold world, rescuing all suffering sentient beings and enabling them, too, to leave suffering and attain joy. Therefore: “The sea of suffering is boundless; turn back, and you’ll find the shore.” We sentient beings go against the Way, mistakenly taking the wrong path; the farther we go, the farther we get from home. If we turn back, we will surely return to our original home, the Buddha realms.
Day and night, diligently cultivate without weariness.
Let the seed of the Three Jewels never be severed.
All the pure Dharmas one practices,
Dedicate them all toward the Tathagata’s ground.
Commentary: The Bodhisattva diligently cultivates the Dharma during all six periods of day and night, never becoming idle or weary, ensuring that the seeds of the Buddha, Dharma, and Sangha are never severed. The Bodhisattva practices all pure Dharmas and dedicates them all to the pure and splendid Buddha lands.
The many virtuous practices cultivated by the Bodhisattva
Universally, for the fulfillment of all sentient beings
Causing them to dispel darkness and extinguish afflictions
Subduing the hosts of Māra and attaining perfect enlightenment
Commentary: The Bodhisattva perfects all practices, working everywhere to bring all sentient beings to fulfillment, enabling them to dispel the darkness of ignorance and eradicate afflictions and attachments, subdue the armies of Māra, overcome the non-Buddhist schools, and thereafter attain unsurpassed, complete, and perfect enlightenment.
Thus, through cultivation, one attains the Buddha’s wisdom;
One deeply enters the Tathāgata’s treasury of true Dharma;
One becomes a great Dharma teacher, expounding the wondrous Dharma;
Like ambrosia, it moistens all;
Commentary: When the Bodhisattva practices in this way, they perfectly accomplish the wisdom of the Buddhas of the ten directions and deeply enter the treasury of the Buddhas’ eye of true Dharma. They can serve as great Dharma teachers in the worlds of the ten directions and expound all wondrous Dharma. Like ambrosia, they consecrate sentient beings, causing them to be imbued with its moisture.
Compassion and pity pervade all;
The mental activities of sentient beings are all known;
According to what they delight in, [the Dharma] is opened and expounded;
The immeasurable, boundless Dharma of all Buddhas.
Commentary: The Bodhisattva, endowed with the compassionate power of vows, takes pity on all sentient beings. Therefore, undeterred by hardship, the Bodhisattva travels throughout all the worlds in the ten directions to teach and transform them. The Bodhisattva clearly knows every thought and deed of sentient beings, and, in accordance with their inclinations, opens up and expounds the boundless, immeasurable wondrous Dharma taught by the Buddhas.
Moving and stopping, calm and unhurried like the king of elephants;
Brave and fearless, like the lion;
Immovable as a mountain, wise as the sea;
Also like a great rain, dispelling the heat.
Commentary: The Bodhisattva’s movements—whether advancing, stopping, walking steadily, or walking slowly—are like those of a great elephant king. When moving forward, he goes forward; when moving backward, he goes backward. Why? Because at every moment he must ensure the safety of the elephant herd.
The Bodhisattva practices the six perfections and myriad practices without difficulty, like the lion’s courage. The lion is the king of beasts, and so it fears nothing. The Bodhisattva remains unmoving, like Mount Sumeru. His wisdom is vast as the ocean and, like a great rain, dispels the burning afflictions of all sentient beings, bringing them coolness.
At that time, after Bodhisattva Dharma Wisdom had spoken that verse, the Tathagata rejoiced, and the great assembly respectfully put it into practice.
Commentary: When Bodhisattva Dharma Wisdom had finished speaking this verse, the Buddha Shakyamuni heard him and rejoiced greatly. The entire assembly at the Flower Garland Dharma Assembly also rejoiced greatly, believed, accepted, and put it into practice.
END OF CHAPTER 18