Flower Adornment Sutra
(Avatamsaka Sutra)
Commentary: Venerable Master Hsuan Hua (宣化)
Chinese translation: Tang Dynasty by the Tripitaka Master Shramana Shikshananda of Khotan
Vietnamese translation: Bhikshu Thích Minh Định
— oOo —
Chapter 2 – “Thus Come One”
Chapter Two “Thus Come One” is one of the ten epithets of the Buddha. The Diamond Sutra says:
“The Tathagata is one who comes from nowhere and passes away to nowhere; Therefore, he is called the Tathagata.”
That is to say:
The Tathagata
Comes from nowhere,
Nor does he go anywhere,
And so is called the Tathagata.
There is another meaning as well:
“Following the true path of Suchness,
one comes to attain perfect enlightenment.”
Suchness is the truth of the One True Dharma Realm. “Such” is the fundamental substance of all dharmas. “Coming” is the function of dharma: function arises from substance, and so it is called the Tathāgata.
“Such” is stillness, and “coming” is movement. In the realm of the Avataṃsaka Sūtra, movement and stillness are one: movement does not obstruct stillness, and stillness does not obstruct movement. This is the realm in which all things mutually interpenetrate without obstruction—that is, the Tathāgata.
“Manifesting marks” means the Buddha manifesting marks. The Buddha is originally without marks; in order to teach and transform all sentient beings, he manifests thirty-two marks and eighty characteristics within the markless.
This chapter is the second chapter of the Flower Adornment Sutra. It clearly explains the principle behind why the Tathagata manifests appearances, and is therefore called the Second Chapter on the Tathagata’s Manifestation of Appearances.
“Thus” is stillness, and “Come” is movement. But the realm of the Flower Garland Sutra is movement and stillness as one, movement and stillness nondual: movement does not hinder stillness, nor stillness movement; they are mutually unobstructed. This is “Tathagata.” There is another way of putting it: “Thus” is the noumenal principle, and “Come” is the phenomenal aspect. “Thus” has no support (nothing on which to rely), while “Come” has support (something on which to rely). This, too, is phenomena not obstructing principle, and principle not obstructing phenomena—the perfect interfusion of phenomena and principle.
Now, speaking of the Tathagata’s manifestation of marks: when the Buddha first attained perfect enlightenment beneath the Bodhi tree, in the vast ocean-like assembly at the Bodhi site, he manifested the realm of a body possessing great majestic virtue and inconceivable supernatural powers. Therefore, this is called the Chapter on the Tathagata’s Manifestation of Marks.
At that time, the Bodhisattvas and all the lords of the worlds reflected thus:
Commentary: At that time—that is, when the Buddha was speaking the Chapter on the Manifestation of the Tathagata—all the Bodhisattvas and all the lords of the worlds gave rise to the thought of contemplating the Buddha’s realm. For example, why did the Buddha manifest these signs? They came up with ten questions to ask the Buddha.
1). What are the grounds of the Buddhas?
2). What is the realm of the Buddhas?
3). What is the blessing of the Buddhas?
4). What is the practice of the Buddhas?
5). What is the power of the Buddhas? 6). What are the fearlessnesses of the Buddhas?
7). What are the samadhis of the Buddhas?
8). What are the supernatural powers of the Buddhas?
9). What is the freedom of the Buddhas?
10). What is it that the Buddhas cannot sustain?
We respectfully beseech the Buddha, out of compassion, to explain it in detail for the assembly.
What are the grounds of all Buddhas?
Commentary: At present, all Bodhisattvas and all lords of the world want to know what the grounds of all Buddhas are. They are all unclear about the realm of the Buddhas, and all want to know clearly, “What are the grounds of all Buddhas?” It is just like when we meditate and investigate, “Who is reciting the Buddha’s name?” It is the same principle.
This Buddha-ground gives rise to all sentient beings. Bodhisattvas, Pratyekabuddhas, Arhats, and sentient beings all arise from the Buddha-ground. It is not only all Bodhisattvas who arise from the Buddha-ground. The Buddha-ground is where all sages and wise ones dwell, and it is also a place for spiritual cultivation, where merit and wisdom are complete. One must certainly have complete merit as well in order to attain the Buddha-ground.
All Bodhisattvas and all lords of the worlds have not yet clearly understood the realm of Buddhahood. At present, when we speak about Buddhahood, we can explain only a little of its underlying principles; ultimately, the wondrous nature of Buddhahood is indescribable. For now, we will speak in general terms; later, we will explain it fully and in detail.
What is the realm of all Buddhas?
Commentary: At present, all Bodhisattvas and all lords of the worlds wish to know what the realm of the Buddhas is like. The realm of the Buddhas is immeasurable and boundless, like space. Just as space is, so is the realm of the Buddhas. Therefore: “If anyone wishes to know the realm of the Buddha,
let them purify their mind like empty space.” If you wish to know the state of the Buddha, purify your thoughts until they are like empty space. Within space, the myriad phenomena—the mountains and rivers, the vast earth, houses and palaces—all lie encompassed. Therefore, one could say that the Buddha’s realm is no realm at all. No realm is the true realm. Why say there is no realm? Because it is not just one kind of realm, but every realm. If you tried to describe every realm, you could never finish; you can only say that there is no realm.
Just as space encompasses everything, with nothing lying beyond it, one could likewise say that there is no realm whatsoever beyond the Buddha’s realm. The Buddha’s realm is space, vast and encompassing the myriad phenomena. That is to say: “Sweep away all dharmas; leave behind all marks.” When all dharmas are swept away, all marks are left behind, and nothing at all remains, it is like empty space.
The Sutra of Forty-Six says: “The Buddha’s realm has ten aspects:” 1). All Buddhas sit in the full-lotus posture, filling the innumerable worlds throughout the ten directions.
2). All Buddhas utter a single meaningful phrase, thereby revealing all the Buddha-Dharma.
3). They emit a stream of light that illuminates all worlds.
4). Within a single body, they manifest all bodies.
5). In a single place, they manifest all worlds.
6). Within a single wisdom, one clearly understands all dharmas without obstruction.
7). Within a single thought, one reaches throughout the worlds of the ten directions.
8). Within a single thought, one manifests the immeasurable majestic virtues of the Tathāgata.
9). Within a single thought, one encompasses all the Buddhas of the three times and the minds of sentient beings without confusion.
10). Within a single thought, one comes and goes, causing all the Buddhas to share one identical essence, without duality. This is the realm of the Buddha.
How do all the Buddhas bestow their blessings?
Commentary: At present, we are all blessed by the Buddha, so that our bodhicitta continues without being forgotten. Through the Buddha’s blessing, everything is auspicious and goes as we wish for all of us; we simply don’t know it.
We are within the Buddha’s Dharmakaya, being molded by the Buddha’s Dharma without knowing it. If we cultivate to attain the right fruition or open the five eyes, we will know that everything is due to the Buddha’s empowerment. This power of empowerment extends throughout all of space and the entire Dharma realm. All sentient and insentient beings receive the Buddha’s empowerment.
The Fifty-Eight Sutra says that the Buddha’s blessings are of ten kinds: 1). Initially give rise to the mind of bodhi.
2). In every life and throughout every eon, uphold the mind of bodhi so that it is never forgotten.
3). Recognize all demonic activities and be able to stay free of them.
4). Hear the pāramitās and practice in accordance with what is taught.
5). Know the suffering of birth and death without becoming weary of it.
6). They contemplate profound dharmas and attain immeasurable fruits.
7). For the sake of sentient beings, they teach the two vehicles, yet do not themselves attain the liberation of those vehicles.
8). They delight in contemplating unconditioned dharmas but do not abide in them; with regard to the conditioned and the unconditioned, they give rise to no twofold thought.
9). They reach non-arising yet manifest taking birth.
10). Though they have realized All-Knowledge, they still cultivate the Bodhisattva practices and do not sever the seed of bodhi. These are the ten kinds of empowerment of the Buddha.
Now, let me tell you a story. When the Buddha was still alive, there was a wealthy elder in the city of Champa who held a very high position in society. The one thing that troubled him was that he had no child to carry on his family line. He resolved to make offerings to non-Buddhists in the hope of having a child. Before long, his wife became pregnant. He was overjoyed and told the non-Buddhists that his wife was expecting a child.
He again asked the infidel, “Is his wife pregnant with a boy or a girl?”
– The infidel said: “It’s a girl.”
– When the wealthy man heard that it was a girl, he grew sad and worried: “In the future, there will be no one to inherit my wealth, because daughters have no right to inherit an estate. What am I to do with all my wealth?” A virtuous friend came to visit him. Seeing that he was deeply sorrowful, he asked, “Why are you so sad?”
The wealthy man said, “My wife is pregnant. I asked the ascetics to make a prediction, and they all said the child would be a girl. I am already old and have immense wealth; what am I to do in the future? That is why I am so deeply distressed.”
– The virtuous spiritual friend heard this and said to him, “The Buddha Shakyamuni has great supernatural powers, has opened the five eyes, and knows the causes and conditions of immeasurable eons. Why don’t you go and ask the Buddha to guide you?”
– Thereupon, the wealthy elder went to where the Buddha was, paid homage, and asked him, “I beseech the World-Honored One, in his compassion, to tell me whether my wife is carrying a boy or a girl.”
– The Buddha said, “Rest assured, it will definitely be a boy, and he will be very handsome.” The wealthy householder was delighted when he heard this. He returned home and told the group of ascetics the news. The non-Buddhist ascetics became jealous and devised a plan to kill his wife.
Therefore, he put poison into an Am la fruit and told the elder to take it home for his wife to eat. He also instructed him to say, “If your wife eats this fruit, the fetus in her womb—even if it is a girl—will become a boy, endowed with immeasurable blessings and a beautiful appearance.” The wealthy householder believed it to be true and gave his wife an amla fruit to eat. Before long, his wife died. In his confusion, he took her to be cremated.
At that time, Shakyamuni Buddha, while in meditation, became aware of what had happened and immediately went there.
The wealthy householder saw the Buddha and, becoming angry, said, “World-Honored One! Are you lying? You said my wife would give birth to a son, but now my wife has died. How can she give birth to a son? What do you intend to do about this?”
– The compassionate Buddha comforted him, saying, “At that time, you only asked me whether the baby was a boy or a girl. But you didn’t ask me whether your wife’s life would be long or short. Although your wife has now died, I am certain that you still have a child. If you don’t believe me, look at your wife’s body and you will know.” At that time, when the fire burned as far as the wealthy man’s wife’s belly, a boy was born from her womb and sat quite naturally in the fire. The Buddha told the wealthy man to go into the fire and carry the boy out. At that time, the group of ascetics forbade him from going in to carry the boy out.
— The wealthy elder then said, “The Buddha told me to enter the Avīci Hell, and even its fierce flames could not burn my body. How much less could worldly fire be anything to fear?” So he entered the fire, which was cool, as if he were stepping into a lake, and carried the boy out. Although the boy had been in the fire, not a single hair on him had been harmed. The elder handed the boy to the Buddha. The Buddha received him and said to the elder, “The lives of all sentient beings are like bubbles on water: impermanent. This boy was not killed by the fire because in the past he created the karmic cause of being unafraid of fire; therefore, the fire did not kill him. It was not my doing.” The elder asked the Buddha to name the boy.
The Buddha said, “This boy was born amid a fierce fire (the Sanskrit word for fire is *thụ đề*), so name him Thụ Đề.”
What is the practice of all the Buddhas?
Commentary: All Bodhisattvas and all lords of the world wish to know what the Buddhas do. The work of all Buddhas throughout the ten directions and the three periods of time is to teach and transform sentient beings, enabling them all to attain the Buddha Way. The work of the Buddhas accords with the Middle Way: it is neither excessive nor insufficient.
The Buddhas have ten ways of teaching and transforming beings that are never mistimed.
1). All Buddhas attain perfect enlightenment at the proper time.
2). All Buddhas mature sentient beings with karmic affinity at the proper time.
3). All Buddhas give predictions to sentient beings at the proper time.
4). All Buddhas accord with the minds of sentient beings and manifest various supernatural powers at the proper time.
5). All Buddhas accord with the understanding of sentient beings and manifest various Buddha-bodies at the proper time.
6). All Buddhas abide in great relinquishment (relinquishing everything) at the proper time.
7). All Buddhas enter villages and towns at the proper time.
8). All Buddhas gather beings of pure faith at the proper time.
9). All Buddhas tame beings with evil dispositions at the proper time.
10). All Buddhas manifest inconceivable supernatural powers at the proper time. In short, all the Buddhas’ actions are done at the right time and in the right way, neither excessive nor insufficient.
What are the powers of all the Buddhas?
Commentary: All Bodhisattvas and all lords of the world wish to know what the powers of the Buddhas are like. The powers of the Buddhas are infinite and boundless, possessing inconceivable power. Altogether, there are three sets of ten powers. One set of ten powers was discussed in the first chapter; now I will briefly explain the other two sets.
The second of the ten powers of the Buddhas:
1). Vast power.
2). Supreme power.
3). Immeasurable strength.
4). Power of great majesty and virtue.
5). A power difficult to attain.
6). The strength of non-retrogression (the strength of never turning back from the aspiration for enlightenment).
7). The strength of steadfastness.
8). The indestructible strength.
9). The strength inconceivable to all worlds.
10). The strength that all beings cannot shake.
These are the ten kinds of powers in the Avatamsaka Sutra; below are the ten kinds of powers in the Commentary and Subcommentary on the Avatamsaka Sutra.
The third of the ten powers of the Buddhas:
1). The power of the body and life force is indestructible.
2). The power of the pores to contain and sustain.
3). The power of a single hair to hold great mountains.
4). The power to use samadhi freely.
5). The power to constantly expound the Dharma everywhere.
6). The power of virtuous marks to subdue demons.
7). The power of the perfect voice to reach everywhere.
8). The power of an unobstructed mind.
9). The power of the subtle and mysterious Dharma body.
10). The power of complete practice and wisdom.
Each kind of power has many meanings, which will be explained clearly in the scripture below.
What are the fearlessnesses of the Buddhas?
Commentary: All Bodhisattvas and all lords of the world want to know what the Buddhas’ power of fearlessness is like. The Buddhas fear nothing at all, whereas all sentient beings still experience fear. The Buddhas’ fearlessness is also immeasurable and boundless.
Briefly explain the ten kinds of fearlessness.
1). Fearlessness in hearing and retaining.
2). Fearlessness in eloquence.
3). Fearlessness in the two kinds of emptiness (both persons and phenomena are empty).
4). Fearlessness in lacking nothing in dignified conduct.
5). Fearlessness in having no faults in the three karmic actions (the actions of body, speech, and mind are free of transgression).
6). Fearlessness of external protection (protecting the Buddhadharma from outside, so that heavenly demons and non-Buddhist paths can do nothing).
7). Fearlessness of right mindfulness.
8). Fearlessness of skillful means (not fearing birth and death).
9). Fearlessness of omniscience (not fearing the two vehicles).
10). Fearlessness of complete practice (completing the six perfections and myriad practices, and bringing one’s cultivation to fulfillment).
This is a general brief outline of the ten fearlessnesses; explained in detail, their principles are infinite and boundless.
What is the samādhi of the Buddhas?
Commentary: All Bodhisattvas and all lords of the worlds wish to know what the Buddhas’ samadhi is like. “Samadhi” is translated as “right concentration”: what is not deviant is right, and what does not think is concentration. It is also called “right reception.” The Buddhas’ samadhis are also immeasurable and boundless, infinite and inexhaustible.
Briefly speaking, there are also ten kinds of samādhi.
1). All Buddhas always abide in samādhi; in a single thought-moment, they reach everywhere and expound the wondrous Dharma everywhere for all sentient beings.
2). They also teach sentient beings everywhere the ultimate truth of selflessness.
3). All Buddhas, while abiding in samādhi, enter everywhere the past, present, and future, mutually without obstruction.
4). In a single thought-moment of right concentration, all Buddhas can enter throughout all the vast Buddha-lands in the ten directions.
5). They can also manifest everywhere immeasurable kinds of Buddha-bodies.
6). They can also accord with the diverse minds and understandings of all sentient beings, and manifest the signs of purity in the three karmas.
7). In a single moment of right concentration, all Buddhas expound the Dharma to all sentient beings, enabling them to leave behind desire and attain the true nature of reality.
8). They can also expound all the causes and conditions for the arising of self-nature.
9). They can also manifest the vast adornments of the mundane and supramundane worlds, enabling all sentient beings to see the Buddha always.
10). They enable all sentient beings to attain and thoroughly understand the infinite liberations of all Buddha-dharmas, and ultimately reach the unsurpassed other shore.
What are the supernatural powers of the Buddhas?
CommentaryAll Bodhisattvas and all the lords of the worlds wish to know what the Buddhas’ supernatural powers are like. The supernatural powers of an Arhat are already inconceivable, with countless transformations; the mere raising of a hand or lifting of a foot can make heaven and earth quake. The Bodhisattvas’ wondrous powers and functions are even more wondrous, beyond words. As for the Buddha’s supernatural powers, there is no way to describe them. Let us speak briefly of ten kinds: 1). **The superknowledge of others’ minds:** The Tathagata knows and sees all the different kinds of minds that sentient beings have. Why can the Buddha know the minds of sentient beings? Because the Buddha possesses the wisdom of the supernatural power of knowing others’ minds.
2). **The superknowledge of the heavenly eye:** The Buddha knows not only the minds of sentient beings in the human realm, but also the minds of sentient beings in the heavens. How does he know? Because the Buddha possesses the wisdom of the supernatural power of the heavenly eye.
3). **The superknowledge of past lives:** The Buddha knows events from countless great eons in the past. This is the wisdom of the supernatural power of knowing past lives.
4). **The superknowledge extending to future eons:** The Buddha knows not only events from past lives, but also events in the future. This is the wisdom of the supernatural power of knowing the limits of future eons.
5). **The unobstructed, pure heavenly ear:** The Buddha also possesses the wisdom of the supernatural power of the heavenly ear, which is unobstructed and pure.
6). The wisdom-penetration of reaching all Buddha-lands without moving, through the nature of non-substantiality: Without leaving the seat on which he sits, the Buddha naturally goes throughout all the lands of the Buddhas, turns the great Dharma wheel, and teaches and transforms sentient beings, because the Buddha possesses this spiritual power of wisdom.
7). The wisdom-penetration of distinguishing all speech: The Buddha clearly distinguishes the many kinds of speech used by all sentient beings in immeasurable worlds, because he possesses this spiritual power of wisdom.
8). The wisdom-penetration of the formless body: To teach and transform sentient beings, the Buddha manifests all kinds of wondrously beautiful bodies, because he possesses this spiritual power of wisdom.
9). The wisdom-penetration of all dharmas: Whatever the dharma may be, the Buddha understands it all completely and without obstruction, because he possesses this spiritual power of wisdom.
10). The wisdom-penetration of entering all states of complete cessation: In each and every moment, the Buddha can enter the states of complete cessation of all dharmas; he possesses this spiritual power of wisdom.
There are also ten kinds of supernatural powers:
1). All Buddhas can, within a single dust mote, manifest the appearance in the world of inconceivable, ineffable numbers of Buddhas.
2). All Buddhas, within a single dust mote, manifest immeasurable Buddha bodies turning the great Dharma wheel.
3). All Buddhas, within a single dust mote, enable all sentient beings to receive their transformative teaching and be tamed.
4). All Buddhas, within a single dust mote, manifest immeasurable Buddha lands.
5). All Buddhas, within a single dust mote, give predictions to all Bodhisattvas.
6). In a single thought-moment, all Buddhas manifest all Buddhas of the past, future, and present.
7). In a single thought-moment, all Buddhas manifest all kinds of worlds of the past, future, and present.
8). In a single thought-moment, all Buddhas manifest all spiritual powers of the past, future, and present.
9). In a single thought-moment, all Buddhas manifest all sentient beings of the past, future, and present.
10). In a single thought-moment, all Buddhas manifest all Buddha-activities of the past, present, and future.
The supernatural powers and wondrous functions of all the Buddhas cannot be fully described.
What is the freedom of all Buddhas?
Commentary: All Bodhisattvas and all lords of the worlds wish to know what the Buddhas’ freedom is like. The Buddhas’ freedom has no limits or boundaries. Freedom means having no afflictions; with afflictions, one is not free. These afflictions do not come from outside, but are drawn forth by one’s own nature. The Truth of Accumulation among the Four Noble Truths is the nature of attraction: when there is accumulation, one is not free; when there is no accumulation, one will be free.
Being at ease here means having no deluded thoughts; with deluded thoughts, one is not at ease. Being at ease here means having no greed, anger, or ignorance; with greed, anger, or ignorance, one is not at ease. Once you attain one kind of freedom, you will attain every kind of freedom; therefore: “If one is free, then all are free; if one is not free, then all are not free.” “‘One’ is the number with which counting begins. Only with one can there be two, and only with two can there be three. The more there are—thousands upon thousands, tens of thousands upon tens of thousands—the less at ease one is. If you attain the One, you are at ease; if you cannot attain the One, you are not at ease. What, ultimately, is this ‘One’? One means single-mindedness, with no second thought. Why haven’t we become enlightened? Because our cultivation is not single-minded: we give rise to scattered thoughts, are of three minds and two intentions, and have minds like monkeys and thoughts like horses, never stopping and always running outward. If we practice with one mind and one intention, we will surely attain ease. The structure of Chinese characters contains profound philosophy. One heart makes ‘loyalty’; two hearts bring ‘trouble.’ On close examination, it makes a great deal of sense.” Therefore: “Having attained it, all ten thousand things are complete.” The “One” here is the essence—that is, essence, energy, and spirit, the Three Treasures, united as one. If you can preserve your essence and keep it from being lost, you can attain the One. What, ultimately, do we cultivate when we cultivate the Way? What is the purpose of expounding the sutras? What is the purpose of teaching the Dharma? It is to speak about this “One.” In particular, the sutras advocate the Dharma-door of “cutting off desire and eliminating attachment”: that is, cutting off sexual desire and eliminating your attachment. Desire and attachment are the source of your downfall and also the root of birth and death. Therefore, the first of the Twelve Links of Dependent Origination is ignorance (desire). If you can cut off ignorance, the other links will not arise, and birth and death will come to an end. When we cultivate the Way, we are putting an end to ignorance. Everyone should pay particular attention to this point.
To attain “one” is to attain the precepts; to uphold this “one” is to attain wisdom. If you have not yet attained this “one,” then you must quickly bring forth a mind of repentance, a mind of bodhi, and a mind of diligence. Otherwise, in the future you will fall into the hells. This is not meant to threaten you; the situation is truly as I have described. I must first make this clear to you, so that you will not later blame your teacher for not having explained it clearly.
Why do the Buddhas possess great freedom? Because they have attained this “one.” They observe the precepts, cultivate concentration, and develop wisdom; therefore, they attain freedom. Why are we not free? Because we have not attained the “one.” The Buddhas’ mastery also has ten kinds:
1). The unhindered,自在 functioning of sentient beings.
2). The unhindered,自在 functioning of lands.
3). The unhindered,自在 functioning of the Dharma.
4). The unhindered,自在 functioning of the body.
5). The unhindered,自在 functioning of vows.
6). The unobstructed, freely functioning realm.
7). The unobstructed, freely functioning wisdom.
8). The unobstructed, freely functioning supernatural powers.
9). The unobstructed, freely functioning spiritual power.
10). The unobstructed, freely functioning ten powers.
If the Buddhas’ freedom were explained in detail, it could not be exhausted even throughout all future time; for now, I will speak only briefly and in general terms.
How is it that the Buddhas are unable to grasp it?
Commentary: All Bodhisattvas and all the lords of the worlds wish to know what the Buddhas’ invincibility is like. Invincibility means that there is no way to subdue it and no way to destroy it. The Buddha’s power of spiritual penetrations cannot be destroyed by heavenly demons or non-Buddhist practitioners. This invincibility is likewise immeasurable and boundless, too numerous to describe exhaustively. Briefly stated, there are ten kinds of indestructible practice-gates:
1). All the Buddhas of the past, while cultivating the Way at the causal stage, made great, steadfast vows that could not be broken. Once a Buddha had made a vow, he would never change it. Whatever vow he made, he carried out; he did not speak falsely. Thus: “They do what they say and never go back on their word.”
2). Aspire to perfect all merits and virtues, and throughout future kalpas cultivate the Bodhisattva’s six perfections and myriad practices. Never give rise to a slothful mind; always strive diligently.
3). Because he wishes to subdue all sentient beings, he manifests countless bodies and goes to ineffable worlds to subdue stubborn sentient beings, never ceasing this work.
4). The Buddha observes all sentient beings, both those who have faith and those who harbor thoughts of slander, with great compassion. Those with faith will soon receive the Buddha’s blessing; those who harbor thoughts of slander absolutely will not. Although the timing may be sooner or later, every sentient being receives the Buddha’s blessing equally, without distinction.
5). From the moment one first gives rise to bodhicitta until attaining Buddhahood, one strives with vigor and courage, never regressing from bodhicitta.
6). From little, it becomes much; accumulate immeasurable merit and dedicate it all to the nature of omniscience. That is, dedicate it to the Buddha, for all Buddhas share the same path and are not defiled by any of the world’s conditioned phenomena.
7). In all the practice grounds of all the Buddhas, the Buddhas practice the Dharma of purifying the three karmas of body, speech, and mind. They cultivate the practices followed by the Buddhas and dedicate all the merit they gain through practice to the nature of omniscience (Buddhahood); thus they attain unsurpassed, perfect, complete enlightenment.
8). The Buddha constantly emits great light. This light shines equally everywhere and also illuminates the Dharma spoken by all the Buddhas, purifying the minds of all Bodhisattvas and enabling them to attain the complete perfection of all-knowing wisdom.
9). The Buddha has relinquished all worldly pleasures; he neither craves nor is tainted by worldly pleasures. May all sentient beings throughout the world be free from suffering and attain happiness, and cling neither to any dharmas of frivolous speculation nor to any dharmas that are not ultimate.
10). The Buddha has compassion for all sentient beings, who endure all kinds of suffering. The Buddha wishes to save and liberate all sentient beings, so that they have no suffering and only joy. Therefore, preserve the seed of Buddhahood (the bodhi mind), cultivate the realm practiced by the Buddha, transcend birth and death, and attain the fruit of the Ten Powers and Fearlessness.
The foregoing has just discussed the Buddha’s ten things that cannot be seized; these are also the ten indestructible practices and vows.
What are the eyes of all Buddhas? What are the ears of all Buddhas? What are the noses of all Buddhas? What are the tongues of all Buddhas? What are the bodies of all Buddhas? What are the minds of all Buddhas? What is the bodily light of all Buddhas? What is the radiance of all Buddhas? What is the sound of all Buddhas? What is the wisdom of all Buddhas?
Commentary: All the Bodhisattvas and all the lords of the world, having posed the ten questions above, now pose another ten questions to respectfully ask the Buddha.
What are the eyes of the Buddhas? The Buddha has five kinds of eyes, namely, …
Divine eye.
Fleshly eye.
Dharma eye.
Wisdom eye.
Buddha eye.
The Avatamsaka Sutra speaks of the ten eyes, namely the five eyes plus:
Wisdom eye.
Luminous eye.
Eye that transcends birth and death.
Unobstructed eye.
All-knowing eye.
Altogether, these are the ten eyes.
Regarding the five eyes, there is a verse that says:
The heavenly eye sees through without hindrance;
The fleshly eye is hindered, unable to see through.
The Dharma eye observes the conventional;
The wisdom eye comprehends true emptiness.
The Buddha’s eye is like the sun in heaven,
Illuminating diverse forms and returning them to oneness.
Perfectly luminous throughout the Dharma Realm,
There is no place it does not contain and embrace.
The explanation is as follows:
“ The divine eye’s power is unobstructed”: The divine eye sees things without obstruction. Looking upward, it sees through all the heavenly realms; looking downward, it sees all the hells. Therefore, it is said that the divine eye’s power is unobstructed.
“‘The flesh eye is obstructed, not all-seeing’: The flesh eye is not the eye of an ordinary person, but another kind of eye that can see through obstacles. It can see not only the forms of visible things, but also invisible things, and see them all very clearly. It is even superior to the heavenly eye. That is why it is said that the flesh eye is obstructed, not all-seeing. Taken literally, “flesh eye” should mean our own eye, not a supernatural eye; so that interpretation is incorrect.
“The Dharma Eye is for contemplating the conventional”: The Dharma Eye can contemplate phenomena of both the worldly and supramundane realms; it knows worldly conventional truth and also supramundane ultimate truth. Therefore, it is said, “The Dharma Eye is for contemplating the conventional.” “‘The wisdom eye comprehends true emptiness’: The wisdom eye is the eye of wisdom, which clearly understands the principle of true emptiness and wondrous existence—that is, it clearly understands the definitive meaning of the Middle Way. Hence it is said, ‘The wisdom eye comprehends true emptiness.’” “‘The Buddha-eye is like a thousand suns’: The Buddha-eye is like the light of a thousand suns. Although its illumination is differentiated, its fundamental essence is one. This is perfect, complete radiance, shining throughout the Dharma realms of the ten directions; there is no place that does not contain this radiance. Hence it is said: ‘The Buddha-eye is like a thousand suns, illuminating distinct forms yet returning to oneness, its perfect radiance filling the Dharma realm, with no place that does not contain it.’” These are the five eyes; there are also five eyes, namely: 1) Wisdom Eye: Knows all matters and principles without obstruction.
2) Radiant Eye: Can see any kind of light whatsoever.
3) Eye of Transcending Birth and Death: This eye contemplates and understands birth and escape from death.
4) Unobstructed Eye: The eye has no hindrances of any kind.
5) All-Knowing Eye: There is also the eye of all wisdom. The above is a brief explanation of the ten eyes of the Buddhas.
What is meant by the ears of the Buddhas? They are ears that can hear every sound, no matter how many hundreds of thousands of kinds there are, and distinguish them very clearly.
What is meant by the noses of all Buddhas? It means that the Buddha’s nose knows all dharmas and can smell them through the faculty of smell.
What is the tongue of the Buddhas? It is a tongue that can distinguish all flavors and expound all teachings. Hence: “They manifest the sign of the broad, long tongue, covering the three thousand great thousand worlds.” What is the body of all Buddhas? It is a body that pervades everywhere—that is, it fills all of space and the entire Dharma realm. The Buddha has three bodies and ten bodies. The three bodies are: – Dharma body
– Reward body
– Emanation body The ten bodies are:
– The Bodhi body
– The vow body
– The transformation body
– The abiding body
– The body adorned with excellent marks and characteristics
– The power body
– The mind-made body
– The merit body
– The Dharma body
– The wisdom body What is meant by the minds of the Buddhas? It is the mind that fully understands the minds and thoughts of all sentient beings: whatever sentient beings think, the Buddha knows. The above discusses the six faculties of the Buddhas.
What is the radiance of the Buddhas’ bodies? The radiance of the body and the Buddha’s light are different: the radiance of the body is close to the body, while the light shines throughout the ten directions.
What is the radiance of the Buddhas? The light of the Buddha’s wisdom shines forth, illuminating the entire three-thousand great thousand world system.
What is the sound of the Buddhas? Therefore: “The Buddha uses a single voice to expound the Dharma,” “Sentient beings, each according to their kind, understand clearly.” No interpreter is needed. The Buddha’s voice is so wondrous that, no matter how many worlds away it is, it can still be heard clearly, as if right beside one’s ear.
What is the wisdom of the Buddhas? The Buddha has four kinds of wisdom: – The Wisdom of Accomplishing What Is to Be Done,
– The Wisdom of Wondrous Observation,
– The Wisdom of Equality,
– The Great Perfect Mirror Wisdom.
There is also the knowledge of all modes and immeasurable wisdom. The ten questions above each have ten kinds of explanations. They will be answered fully later; for now, only a brief explanation is given.
We pray that the World-Honored One, out of compassion for us, will explain and expound.
Commentary: All the Bodhisattvas and all the lords of the world said, “At present, we have only one wish: we beseech the Buddha to give rise to great compassion, take pity on us and all sentient beings, and expound and explain all the Dharma for us. We shall listen attentively.” The twenty questions above will be answered in the Chapter on the Inconceivable Buddha and the Chapter on Transcending the World.
Moreover, all the Buddhas in the world-oceans of the ten directions expound to the bodhisattvas the ocean of worlds, the ocean of sentient beings, the ocean of Dharma, the ocean of arrangements, the ocean of Buddhas, the ocean of the Buddhas’ pāramitās, the ocean of the Buddhas’ liberations, the ocean of the Buddhas’ transformations, the ocean of the Buddhas’ teachings, the ocean of the Buddhas’ names, and the ocean of the Buddhas’ lifespans,
Commentary: Because the worlds are as numerous as the ocean, they are called the “World Ocean.” In the ten directions there are oceans of worlds, and in each world there is a lord who teaches the Dharma—that is, a teacher of the Way, that is, a Buddha—who is there turning the great Dharma wheel and teaching sentient beings. All those Buddhas expound the Dharma to all the great Bodhisattvas. They say that worlds are immeasurable and boundless, like the ocean, and so they are called the “World Ocean.” They also say that sentient beings are immeasurable and boundless, like the ocean, and so they are called the “Ocean of Sentient Beings.” Worlds and sentient beings are all within the Dharma realm. How is the Dharma realm established? The Dharma realm is like the ocean, and so it is called the “Ocean of the Establishment of Worlds.” There are many Buddhas in the Dharma realm, as many as the ocean, and so it is called the “Ocean of Buddhas.” The Dharma-gates that Buddhas teach for reaching the other shore are as vast as the ocean, and so they are called the “Ocean of the Buddha’s Pāramitās.” It is also said that Buddhas attain the ocean of liberation Dharma-gates. There is an ocean of great supernatural powers and transformations. The meaning and principles of the Twelve Divisions of the Sutras in the Tripiṭaka that Buddhas expound are as vast as the ocean, and so they are called the “Ocean of Expounding the Dharma.” Each Buddha has a name of his own, and these names accumulate like the ocean, and so they are called the “Ocean of Names.” A Buddha’s lifespan is vast and boundless like the ocean. The Avataṃsaka Sūtra has a Chapter on Lifespan, and the Lotus Sūtra has a Chapter on Lifespan; both say that a Buddha’s lifespan has no limits, and so it is called the “Ocean of the Buddha’s Lifespan.” And the ocean of vows of all Bodhisattvas, the ocean of aspirations of all Bodhisattvas, the ocean of aids to the path of all Bodhisattvas, the ocean of vehicles of all Bodhisattvas, the ocean of practices of all Bodhisattvas, the ocean of liberation of all Bodhisattvas, the ocean of supernatural powers of all Bodhisattvas, the ocean of pāramitās of all Bodhisattvas, the ocean of stages of all Bodhisattvas, and the ocean of wisdom of all Bodhisattvas.
And the ocean of vows of all Bodhisattvas, the ocean of undertakings of all Bodhisattvas, the ocean of aids to enlightenment of all Bodhisattvas, the ocean of vehicles of all Bodhisattvas, the ocean of practices of all Bodhisattvas, the ocean of renunciation of all Bodhisattvas, the ocean of supernatural powers of all Bodhisattvas, the ocean of perfections of all Bodhisattvas, the ocean of stages of all Bodhisattvas, and the ocean of wisdom of all Bodhisattvas.
Commentary: Previously, the Buddhas spoke to all the Bodhisattvas about ten kinds of oceans. Now they are speaking to all the Bodhisattvas about another ten kinds of oceans. These ten kinds of oceans are discussed only in broad outline; they will be explained more clearly and in greater detail later.
What is the ocean of vows of all Bodhisattvas like? All Bodhisattvas take the Four Great Vows as their foundation: 1). Sentient beings are boundless; I vow to liberate them.
2). Afflictions are endless; I vow to eradicate them.
3). Dharma teachings are immeasurable; I vow to learn them.
4). The Buddha Way is unsurpassed; I vow to attain it.
Every evening, we recite the Four Great Vows. But do we practice in accordance with these vows? If not, then we are lying before the Buddha. The karmic consequences in the future will be unimaginable, and we will surely fall into the three evil realms.
“Sentient beings are boundless; I vow to liberate them.” Sentient beings encompass human beings and nonhuman beings—all sentient beings are innumerable and boundless. Within the body of every sentient being, there are also innumerable, boundless sentient beings. A human being is a large germ, and there are also innumerable, boundless tiny germs. These tiny germs live within the body of the large germ, depending on the large germ’s giving and offerings to survive. However, this giving and offering is neither automatic nor willingly done; it is passive and compelled—if they are not given to, they cannot survive. These tiny germs steal from you and suck your blood and flesh, yet there is no way to escape your relationship with them, because without the tiny germs, the large germ could not live either. Thus, there is a karmic connection in which they help one another and coexist.
Every large sentient being sustains countless sentient beings. Lions and dragons, for instance, are extremely ferocious, and all the beasts fear them; yet countless tiny worms live in their bodies, eating their flesh and drinking their blood. Since the immeasurable contains immeasurable sentient beings, we say that sentient beings are boundless. Although sentient beings are boundless, they must still be liberated. How are we to liberate them? Therefore, there is a saying: “To lead them into the Buddha’s wisdom, first draw them in with the hook of desire.” To teach and transform sentient beings and help them awaken to the wisdom of the Buddha, we must first give them something they like, so that they develop a favorable impression and become interested. Then we can guide them through the gate of Buddhism to study the Buddha-Dharma. This is an expedient method for delivering sentient beings, and it is also the skillful use of expedient means to deliver all sentient beings.
“Afflictions are inexhaustible; I vow to end them.” In practicing the Buddhadharma, we must be tested and undergo trials. Whenever any circumstance arises—whether good or bad—it is a test. Normally, we may think we have seen through everything and let it all go, and feel that we have no attachments. But when circumstances arise, we become confused, our true colors show, and we are moved by them. If we have the power of concentration, then when circumstances arise, our minds remain unmoved, as if there were no circumstances at all. Only then have we turned the circumstances around, and only then has our cultivation truly reached home—we have truly seen through and let go.
For example, when you are sitting in meditation and cultivating your practice, a vision may appear—whether a person or a demon—holding a knife and wanting to cut off your head. At that moment, someone with the power of concentration remains very calm and thinks, “Do as you wish. I don’t mind. Go ahead and cut; this is a wonderful opportunity for me to attain the Way.” If you can think this way, you will feel no fear. That is genuine spiritual practice.
Once, someone who wished to leave the household life and practice went to a certain temple and asked a spiritual mentor (an elderly monk), “May I become a monastic?” The spiritual mentor replied, “Of course, but there is one condition: you must accept it. Only then will you be qualified to enter monastic life; otherwise, you cannot.” – That person asked, “What are the conditions?” A spiritual guide said, “If you sincerely wish to renounce the world, you must follow my instructions. Whatever I tell you to do, you must go and do it; you cannot resist. If you accept this, I will take you as my disciple.” That person said, “I vow to heed my master’s instructions.” – The spiritual friend then asked, “Who are the people in your household?” That person said, “I have parents, brothers and sisters, a wife and children. They all support themselves and don’t need me to look after them, so I want to renounce the household life and practice the path.” – The virtuous spiritual friend said again, “Now I’ll give you a sword. Go home and kill everyone in your household. Can you do that?” – That person said, “If Master teaches me to do it that way, I’ll do as Master wishes, without resisting at all.” – The virtuous spiritual teacher said again: “Once you have killed the entire family, take the sword and hang it by the back door, then come back here and I will guide you into monastic life.” He took the sword and thought to himself, “How can I kill my own family? If I don’t do it, this virtuous friend won’t accept me as a disciple.” Caught between a rock and a hard place, not knowing what to do, he then thought, “This is the only way to renounce the household life and study the Way.” So he took the sword home, killed his entire family, and hung the sword by the back door. Then he returned to the virtuous friend, renounced the household life, and cultivated the Way.
Did he really kill his entire family? No. That was the spiritual powers and transformations, a skillful means employed by the good spiritual friend to test whether he was sincere in leaving home to become a monastic. It also helped him sever all afflictive emotional attachments to his family, purify his mind, and attain the Way.
When he took the sword home, everyone in his family was already asleep. He felt that he had killed them all, but in fact he had not killed anyone; it was merely the manifestation of the spiritual powers of the virtuous teacher. Following the teacher’s instructions, he hung the sword at the back door and immediately returned to the temple. The sword transformed into a person, who died hanging upside down at the back door.
Early on the second day, everyone woke up and discovered that the man was dead, hanging upside down by the back door, with a great many jewels left behind (which the virtuous spiritual friend had conjured up). Everyone thought he had gone out and stolen them, but, afraid of being called to account, he had hanged himself upside down. So they sold the jewels to make a living, and the whole family no longer had to worry about their livelihood. They then took the corpse away for burial.
He had renounced worldly life, believing that he had killed all his family members, and so resolved to practice diligently. Day and night he applied himself earnestly, never slacking or becoming careless. He constantly reminded himself: “If I do not attain the Way, how will I answer to the family members I have killed?” Thus he practiced with even greater diligence, completely free of afflictions and distracting thoughts. Therefore:
“The mind is free of obstruction;
because it is free of obstruction,
there is no fear;
far removed from inverted dreams and thoughts.”
Twelve years later, he completed his cultivation of the Way and attained the patience of non-arising dharmas. By then, he had also attained the five eyes and six spiritual penetrations. While in meditation, he learned that his parents, brothers, sisters, wife, and children had not only not died, but were living very happily and were in good health. He thought, “If my master had not arranged things this way, how could I have awakened and realized the fruition of the Way?” So he went before his master, bowed in reverence, and gave thanks for his kindness.
Thus we can see that only when cultivators of the Way are free of afflictions can they accomplish their spiritual practice. If they have afflictions, their practice will not succeed. Why do cultivators of the Way have desire? Because they have afflictions. Why do they often break the precepts? Because they have afflictions. Afflictions are the most harmful thing of all. Why do they often have afflictions? Because their virtue is insufficient and they cannot control their deluded thoughts of greed, anger, and delusion; therefore, they have afflictions. If this fundamental problem cannot be resolved, then nothing can be done about the secondary matters.
“I vow to study the immeasurable Dharma doors.” In the abstract, the Dharma doors are infinite and boundless, so we must make a vow to study them. More specifically, there are 84,000 Dharma doors, all of which are paths to Buddhahood. A spiritual practitioner must choose a Dharma door that accords with them and cultivate it single-mindedly. By delving deeply into one Dharma door, they will attain liberation and freedom. Therefore, spiritual practitioners must make this vow.
“The unsurpassed Buddha Way, I vow to attain.” The teaching of the Buddha is a wondrous Dharma, subtle, profound, and unsurpassed; nothing is higher than the Buddha. The Buddha is a sage whose three forms of enlightenment are complete and whose myriad virtues are perfected. If we wish to learn the Buddha’s way, we should vow to cultivate purity in the three karmas and realize the complete perfection of the three virtues.
Anyone who practices the Way must fulfill these four great vows in order to attain Buddhahood. Therefore, when reciting these four lines of vows in the evening, one should contemplate in one’s mind: How should I liberate sentient beings? How should I study the Buddhadharma? How should I cut off afflictions? How should I attain the Buddha Way? Otherwise, reciting with the mouth while the mind does not contemplate is just like singing—it is of no use.
One Bodhisattva makes four vows, ten Bodhisattvas make forty vows, and so on, until innumerable Bodhisattvas make innumerable vows, as numerous as the ocean; therefore, it is called the ocean of vows.
What is the ocean of aspirations of all Bodhisattvas? It is that all Bodhisattvas seek the path to Bodhi with aspirations as vast as the great ocean; therefore, it is called the ocean of aspirations.
What is the ocean of factors that aid the path for all Bodhisattvas? It is the accumulation of merit and wisdom for enlightenment as provisions, to support cultivation and bring the work of the path to completion.
What is the vast vehicle of all Bodhisattvas? A vehicle is a means of conveyance—that is, a conveyance or carriage—which carries all Bodhisattvas from the causal stage to the resultant stage.
What is the ocean of practices of all Bodhisattvas? It is the practice of the four immeasurable minds: loving-kindness, compassion, sympathetic joy, and equanimity. With these four immeasurable minds, together with giving, kind speech, beneficial action, and cooperation, one causes sentient beings to draw near and place their faith in the Buddha-Dharma.
What is the ocean of liberation of all Bodhisattvas? It is to forever leave behind karmic delusions and realize the truth. It is also to leave the ocean of suffering and attain the ocean of joy.
What is the ocean of miraculous powers of all Bodhisattvas? The miraculous powers of Bodhisattvas are vast and boundless like the ocean; therefore, they are called the ocean of miraculous powers.
What is the ocean of pāramitās of all Bodhisattvas? It is the Dharma-gate of practice leading to the other shore, as in the ten pāramitās mentioned earlier.
What are the stages of all Bodhisattvas? That is, the levels at which Bodhisattvas practice, such as the Ten Faiths, Ten Abodes, Ten Practices, Ten Dedications, Ten Grounds, Equal Enlightenment, and Wondrous Enlightenment.
What is the ocean of wisdom of all Bodhisattvas? The wisdom of Bodhisattvas is like the great ocean.
Whatever the Dharma practice, when it is immeasurable and boundless, the word “ocean” is used to convey its vastness.
We beseech the Buddha, the World-Honored One, to speak to us in this way as well.
Commentary: We beseech the Buddha, the World-Honored One, to compassionately take pity on us sentient beings and expound these principles.
The questions concerning the ocean of worlds (the world-ocean) are answered in the Flower Treasury Chapter. The questions concerning the ocean of sentient beings are answered from the Light Chapter through the Ten Patiences Chapter. The questions concerning the ocean of the establishment of worlds are answered in the World Formation Chapter. The questions concerning the ocean of Buddhas are answered in the Inconceivable Chapter. The questions concerning the ocean of the Buddhas’ perfections are answered in the Transcending the World Chapter. The questions concerning the ocean of the Buddhas’ liberations are answered in the Entering the Dharma Realm Chapter. The questions concerning the ocean of the Buddhas’ transformations are answered in the Asamkhyeya Chapter. The questions concerning the ocean of the Buddhas’ teachings are answered in the Four Truths Chapter. The questions concerning the ocean of the Buddhas’ names are answered in the Names Chapter. The questions concerning the ocean of the Buddhas’ lifespans are answered in the Lifespan Chapter.
At that time, by the awe-inspiring spiritual power of the Bodhisattvas, sounds spontaneously arose from within all the clouds of offerings and recited these verses:
Commentary: At that time, all those Bodhisattvas possessed inconceivable spiritual powers and awe-inspiring might. Therefore, from among all the clouds of offering objects, a sound arose spontaneously, and a verse was spoken within that sound. Some people may wonder, “How can clouds of offerings make a sound?” Science can now show that this state is not so extraordinary. For example, televisions and audio recorders can capture scenes and sounds from thousands of miles away and transmit them to our ears, making them as clear as if they were right before us. We can even sit at home and clearly see scenes and hear sounds from other planets. We human beings have such abilities—how much more so the Bodhisattvas? Their spiritual powers are even more wondrous and indescribable. For sounds expounding the Dharma to arise from clouds of offering objects is perfectly ordinary; there is nothing strange about it. When you have the five eyes, you will be able to see all visible and invisible things without obstruction. Then you will know that this is an inconceivable state.
The meaning of the offerings is illustrated, for example, by the verse in praise of the Buddha recited by Venerable Giải Thoát:
“Joined palms serve as flowers,
The body is an offering,
A virtuous, sincere heart is incense,
Praise makes the fragrant smoke spread everywhere,”
The Buddhas smell this fragrance,
Hear the sound and come to deliver,
Everyone, strive diligently;
Do not give rise to doubt.
Through immeasurable kalpas, practice was brought to perfection;
Beneath the Bodhi tree, he attained perfect enlightenment;
To liberate sentient beings, he manifested everywhere;
Like clouds, filling all space to the end of the future;
Commentary: In immeasurable kalpas past, the Buddha cultivated all kinds of practices, cultivating merit and wisdom until both were perfected. Therefore, he is called the Venerable One Perfect in Both. Seated on a vajra throne beneath the bodhi tree, he attained Supreme Perfect Enlightenment—that is, he became a Buddha. To save all sentient beings, he manifests wondrous forms everywhere, like clouds filling the three-thousand-great-thousand worlds, and throughout all future time expounds the wondrous, true Dharma for sentient beings.
All doubts of sentient beings, cause them all to cease;
Broad and vast faith and understanding, cause them all to arise;
Suffering without bounds or limits, universally cause it to be removed;
The peace and bliss of all Buddhas, cause them all to realize
CommentarySentient beings have all kinds of doubts, but when they encounter the Buddha, all their doubts are completely dispelled. Whatever cannot be resolved can then be resolved. This inspires all sentient beings to give rise to broad faith and understanding. Thus:
“The Buddha Dharma is like the vast ocean;
With faith, one can enter.” Only through faith can one enter the ocean of the Buddhadharma. One must have not only faith, but also a thorough understanding of the true meaning of the Buddhadharma and arouse great bodhicitta. One must also enable sentient beings to completely eradicate boundless suffering. The Buddhas are supremely blissful, and they enable sentient beings to attain that same bliss and achieve Buddhahood.
Bodhisattvas countless as the dust motes in worlds,
Bodhisattvas as countless as grains of dust,
All come to this assembly to gaze upon the Buddha;
All come to this assembly to gaze upon the Buddha.
May each receive what is suited to their wishes;
According to their faculties and natures, may they benefit from the Dharma.
He expounds the wondrous Dharma, dispelling doubts;
He expounds the wondrous Dharma, dispelling doubts.
Countless Bodhisattvas, as numerous as the dust particles in Buddha-lands, all came to the Bodhi site and gazed upon the Buddha. When the Buddha attained enlightenment, he emitted a great radiance that illuminated the worlds in all ten directions and informed all the Bodhisattvas to come to the Bodhi site to hear the Dharma. Each received benefit from the Dharma according to their capacities. He expounded the wondrous Dharma to dispel the doubts of sentient beings.
How may one thoroughly know the grounds of all Buddhas?
How may one contemplate the realm of the Tathāgata?
The Buddha’s empowerment is boundless,
May you reveal this Dharma and make it pure;
Commentary: Amid the clouds of offerings, they say, “How can we clearly know the grounds of the Buddhas? How can we contemplate the realm of the Tathāgata?” The blessings of the Buddha are boundless, but what is most essential? Everyone asks the Buddha, in his compassion, to reveal this wondrous Dharma, so that all sentient beings may attain their pure original nature.
What is the realm in which the Buddha acts,
Which one can clearly enter through wisdom?
The Buddha’s pure power is vast and boundless;
It should be expounded for the Bodhisattvas.
Commentary: What constitutes the work of a Buddha, and how does it differ from the work of a Bodhisattva? What is the wisdom of a Buddha like? How can one clearly understand the work of a Buddha? And how can one enter into the work of a Buddha? What is the Buddha’s power? What is the purity of a Buddha like? What does it mean to be vast and boundless? We beseech the Buddha to explain these matters to the great assembly of Bodhisattvas, so that they may understand them clearly and practice in accordance with the Dharma.
How vast are all the samādhis?
How is the fearless Dharma purely upheld?
The power and function of supernatural abilities are immeasurable
May you speak in accordance with the wishes and joys of sentient beings.
Commentary: How vast is the Buddha’s samādhi? How does the Buddha cultivate and uphold the pure Dharma? What are the wondrous functions of the Buddha’s supernatural powers? In general, these are beyond measure. We beseech the Buddha to accord with the wishes of sentient beings and explain them to the assembly, so that all may understand clearly.
All Buddhas, Dharma Kings, such lords,
Their deeds are free; none can restrain them,
And all other vast Dharmas,
For the sake of benefit, they shall expound,
Commentary: All Buddhas are kings of all the Dharma, and are also like lords of the world. The power of the Buddha surpasses all others, so all his actions are free and unhindered; no one can restrain or destroy them. All the other vast Buddha-dharmas are also revealed and expounded for the benefit of sentient beings.
How is the Buddha-eye immeasurable?
The ears, nose, tongue, and body are likewise.
How is the mind also immeasurable?
Please reveal this skillful means.
Commentary: How is the Buddha’s eye immeasurable? How are the Buddha’s ears, nose, tongue, and body immeasurable? How is the Buddha’s mind immeasurable? All six of the Buddha’s faculties are immeasurable. We beg the Buddha, out of compassion, to clearly reveal and explain this to the assembly at the Dharma gathering, so that everyone may know this expedient Dharma gate.
Like the oceans of worlds and the oceans of sentient beings,
Like all the oceans of arrangements throughout the Dharma realm,
And the oceans of Buddhas, likewise boundless
May you fully expound them for the Buddha’s disciples.
Commentary: How are the oceans of worlds as numerous as dust motes, the oceans of sentient beings, and all the oceans of arrangements throughout the entire Dharma realm, extending to the limits of empty space, established? The oceans of all Buddhas are also immeasurable and boundless. Now we pray that the Buddha, in his compassion, will expound and proclaim this ocean of realms for the Buddha’s disciples; we all wish to hear this wondrous Dharma.
Forever transcend the inconceivable ocean of the many perfections;
Universally enter the ocean of liberating skillful means;
All the oceans of Dharma gates
May they be expounded in this assembly.
Commentary: How can one transcend the inconceivable oceans of pāramitās? How can one enter everywhere into the ocean of liberation,自在 freedom, and skillful means? And how can one cultivate all the oceans of Dharma gates? The entire great assembly in this place of enlightenment awaits the World-Honored One to proclaim the wondrous Dharma.
These ten verses are the questions spoken amid the Bodhisattva’s clouds of offerings—that is, the same forty questions asked earlier, now recounted in verse to enable all sentient beings to penetrate more deeply into the ocean of the mind with the principles of the Flower Garland Sutra. They speak of the practices cultivated by Bodhisattvas.
At that time, the Bhagavān, knowing what the bodhisattvas were thinking, emitted from between his teeth a number of rays of light equal to the dust particles in Buddha-lands.
Commentary: At that time, Shakyamuni Buddha knew what the great Bodhisattvas were thinking in their minds. He immediately emitted rays of light from his teeth, as numerous as the dust particles in Buddha-lands. The color of each ray of light was different: some were golden, golden light; some were white, white light; some were red, red light; some were yellow, yellow light; some were blue, blue light. There were all kinds of colors, and the rays of light were not alike.
Why did the Buddha emit light? When the Buddha attained Right Enlightenment beneath the Bodhi tree, he summoned the Buddhas of the ten directions and all the Bodhisattvas, as well as the devas, ghosts, spirits, and so on, who all came to the place of enlightenment. It was like inviting guests: first, you send out invitations stating the date and place. The light emitted by the Buddha represented the invitation, inviting the Buddhas and Bodhisattvas to attend the Dharma assembly. Therefore, the Bodhisattvas of the ten directions all showered clouds of various offerings to request that the Dharma be taught.
Namely: the radiance of myriad jeweled flowers shining everywhere; the radiance that adorns the Dharma-realm with various sounds; the radiance of wondrous clouds hanging down; the radiance of the Buddhas of the ten directions seated at bodhimandas and manifesting miraculous transformations; the radiance of canopies of clouds of all jeweled flames; the unobstructed radiance filling the Dharma-realm and adorning it everywhere; the radiance of all Buddha-lands; the radiance of pure vajra jeweled banners erected high; the radiance of the bodhimanda assembly of Bodhisattvas, adorned everywhere; and the wondrous sound proclaiming the names of all Buddhas.
Commentary: There are ten kinds of radiance just mentioned: 1). The radiance of all precious lotus flowers shines throughout the ten directions.
2). The radiance gives forth all kinds of wondrous sounds that adorn the Dharma-realm.
3). The radiance spreads wondrous clouds.
4). The radiance reveals the Buddhas of the ten directions seated at their places of enlightenment, manifesting inconceivable supernatural transformations.
5). The radiance of all dazzling treasures gathers into canopy clouds.
6). The radiance fills the Dharma realms in all ten directions, unhindered everywhere.
7). Radiance that adorns all Buddha lands.
8). Radiance that adorns and purifies, establishing diamond-like jeweled banners.
9). Radiance that adorns all the assemblies at the Bodhisattvas’ places of enlightenment.
10). Radiance that resounds with wondrous sounds, praising and proclaiming all the names of the Buddhas. These rays of light enable the sentient beings who see them all to give rise to reverence and to awaken the mind of bodhi.
The lights are as numerous as the dust motes in Buddha-lands. Each in turn has a retinue of lights numbering as many as the dust motes in Buddha-lands. All these lights possess the colors of many wondrous jewels and universally illuminate, throughout the ten directions, world-oceans numbering one hundred million times the dust motes in Buddha-lands in each direction.
Commentary: The luminous radiance, as stated above, is as numerous as the dust particles in Buddha-lands. Each of these lights, in turn, has as its retinue lights as numerous as the dust particles in Buddha-lands. Every stream of radiance contains an infinite array of exquisite precious colors, shining throughout the worlds of the ten directions. Each has one hundred million oceans of worlds, as numerous as the dust particles in Buddha-lands.
The bodhisattva assemblies of those oceans of worlds each beheld this Flower Treasury Adorned Ocean of Worlds in the light. By the Buddha’s spiritual power, the light spoke these verses before all the bodhisattva assemblies there:
Commentary: In each ocean of worlds, there are innumerable Bodhisattvas. Light radiates from the Buddha’s teeth, and every Bodhisattva, no matter how many worlds away from the Bodhi site, can see the Flower Treasury Ocean of Worlds as if it were right before them. This realm is inconceivable. The Buddha uses his spiritual power to make the light appear before each Bodhisattva in the assembly at the Bodhi site, and within that light a verse is spoken.
Throughout immeasurable kalpas, an ocean of cultivation;
Offerings to the ocean of Buddhas in the ten directions;
Liberate the ocean of all sentient beings;
Now become the Venerable One of Wondrous Enlightenment, All-Illuminating;
Commentary: In ancient times, when the Buddha was still on the causal ground, he aroused the aspiration for bodhi and cultivated the path. Through immeasurable kalpas, he practiced Dharma methods as vast as the ocean. Among those practices was making offerings to the Buddhas of the ten directions, using the body, speech, and mind—the three karmic activities—to make offerings to the Three Jewels. Revering the Buddha and bowing to him are offerings of the body. Reflecting on the Buddha and contemplating him are offerings of the mind. After the Buddha attained Buddhahood, he taught and transformed sentient beings. Although sentient beings are as numerous as the ocean, the Buddha still liberates them all, enabling every sentient being to become a Wondrously Enlightened One (a Buddha), radiating throughout the Dharma Realm.
From within the pores, clouds of transformation emerge;
Radiance shines universally throughout the ten directions;
All those fit to receive transformation awaken;
They are led toward pure, unobstructed Bodhi;
Commentary: Within every pore of the Buddha’s body, countless clouds of emanations appear. Within these clouds of emanations, radiance shines throughout the worlds of the ten directions. All sentient beings worthy of being taught by the Buddha open to great enlightenment and attain wisdom, turning toward the pure, unobstructed path to bodhi.
In the past, the Buddha traveled among all realms of existence,
He taught and brought all sentient beings to maturity,
His supernatural powers were自在 and boundless,
In a single thought, he enabled all to attain liberation,
Commentary: In ancient times, in order to guide all sentient beings whose roots of goodness had ripened, the Buddha repeatedly traversed the six realms of samsara. Because the Buddha possessed immeasurable and boundless powers of supernatural freedom, in a single thought he enabled immeasurable sentient beings to attain liberation.
The wondrous jeweled Bodhi tree of maṇi gems,
Adorned in many ways, all exceptionally splendid,
The Buddha attained perfect enlightenment beneath it,
He emitted a great light, radiant and magnificent everywhere,
Commentary: The Bodhi tree was beautifully adorned with precious mani jewels, and further embellished with all kinds of jewels in an exceptionally magnificent and extraordinary manner. When the Buddha attained perfect enlightenment beneath the Bodhi tree, he emitted a great radiance that illuminated the worlds throughout the ten directions.
The great sound roars throughout the ten directions
Universally proclaiming the Dharma of quiescent extinction
According to what all sentient beings delight in
With various skillful means
The Buddha’s voice is vast like a thunderous roar, resounding throughout the worlds in the ten directions as he proclaims and expounds the Dharma of quiescent Nirvana for the sake of all sentient beings. In accordance with the wishes in sentient beings’ minds, he uses all kinds of skillful means and Dharma-gates, enabling them to awaken and attain wisdom.
In the past, he perfected all the pāramitās he cultivated,
As numerous as dust motes in a thousand Buddha-lands.
All the powers had been fully attained.
You should go together to behold him and pay homage.
Long ago, the Buddha practiced all the Dharma-gates that lead to the other shore, perfecting them completely. The Dharma-gates leading to the other shore are as numerous as the dust motes in a thousand worlds. The Buddha’s ten powers have all been fully perfected. Great assembly, you should go beneath the Bodhi tree to behold the Buddha, bow before the Buddha, and revere the Buddha.
Buddhists of the ten directions, as countless as the dust motes of the worlds
All joyfully gather and come together
Having rained down various clouds as offerings
Now before the Buddha, devotedly drawing near and gazing up
The Tathāgata’s single voice is immeasurable,
Able to expound the sutras, profound as the great sea.
It rains the wondrous Dharma everywhere, answering the hearts of the many;
One should go and see that Honored One of Twofold Perfection.
Commentary: The Buddha expounds the Dharma in a single voice, and sentient beings of every kind understand it clearly. One voice unfolds into immeasurable voices, and immeasurable voices issue from one voice. Yet all immeasurable sentient beings understand. The Buddha expounds the wondrous meanings of the sutras, which are deep as the ocean. He showers the wondrous Dharma everywhere, in accord with the aspirations of sentient beings. The Buddha has become the Honored One of Twofold Perfection. You, assembly of sages and worthies, should go to meet the Buddha; this is precisely the right moment. Do not miss the opportunity.
The vows held by all Buddhas of the three times
Are all proclaimed beneath the Bodhi tree
Within a single instant, all appear before you
You should hasten to where the Tathagata is
Commentary: All the Buddhas of the three ages have brought forth every kind of ocean of great vows. Beneath the Bodhi tree, the Buddhas proclaim them all, enabling sentient beings to know that the vows they make are vows to attain Buddhahood. In a single instant of teaching, the ocean of great vows is revealed. Great assembly, hasten beneath the Bodhi tree to hear the Buddha expound the wondrous Dharma.
The Buddhas of the past have already attained Buddhahood. The Buddhas of the present are attaining Buddhahood now. The Buddhas of the future will attain Buddhahood. Future Buddhas are the sentient beings of the present, and the sentient beings of the present are future Buddhas. Especially those who are practicing now are certainly future Buddhas, because you are practicing the Dharma that leads to Buddhahood.
Everyone! Do not give rise to afflictions between one another—thinking that you disapprove of me, or that I disapprove of you. Observe carefully: when Buddhas meet Buddhas, they all show one another respect and are absolutely never angry. We who cultivate the Way should regard sentient beings as future Buddhas. If we become angry with sentient beings, it is just like becoming angry with future Buddhas. Thinking this way, we will not become angry; instead, we will maintain a kind expression and a pleasant demeanor toward all sentient beings.
The Buddhas of the three ages all made immeasurable vows. We who practice the Way must make vows. If you vow to become a Buddha, you will become a Buddha; if you vow to become a ghost, you will become a ghost. To vow to become a Buddha means:
May I dedicate this merit
to all without exception;
May disciples and sentient beings
together attain the Buddha Way.
At the same time, these are also the four great vows: “Sentient beings are countless; I vow to liberate them.” Ask yourself: Have I liberated them? If not, I must do so.
“Afflictions are endless; I vow to cut them off.” Ask yourself: Have I put an end to my afflictions? If not, I must do so.
“The Dharma gates are immeasurable; I vow to learn them.” Ask yourself: Have I learned them? If not, I must do so.
“The Buddha Way is unsurpassed; I vow to attain it.” Ask yourself: Have I attained it? If not, I must do so.
To ask yourself these questions is to vow to become a Buddha. To vow to become a ghost is to fail to uphold the Five Precepts, commit the ten evil deeds, harm others for one’s own benefit, contend for fame and seize profit, stop at nothing to achieve one’s aims, and repay kindness with resentment. These are the conditions for becoming a ghost.
Vairocana, great ocean of wisdom
From his face, light shines, and all can see
Now he waits for the assembly to gather, then will proclaim the teaching
You may go and see, and hear what is spoken
Commentary: Vairocana is a Sanskrit term meaning “Pervading Everywhere.” He is the Buddha’s pure Dharma Body. Throughout all of empty space and the entire Dharma Realm, wherever one may be, the Dharma Body of Vairocana Buddha is there. His wisdom is like the ocean. At present, rays of light extending ten thousand zhang are shining from his face; there is nowhere they cannot be seen. He is waiting for all the assemblies of Bodhisattvas to gather, after which he will proclaim the unsurpassed, wondrous Dharma. You should all go together to behold him and listen to the wondrous Dharma he teaches.
At that time, all the assemblies in the oceans of worlds throughout the ten directions, having been awakened by the Buddha’s light, all came together to the presence of Vairocana Tathagata to draw near to him and make offerings.
Commentary: At that time, in the world-oceans of the ten directions, each world had a Buddha seated at a bodhimanda, with a great assembly like an ocean. They all received the light emitted from Shakyamuni Buddha’s teeth. Within that light, the Dharma was preached for them, enabling them to awaken. Then they all came together beneath the bodhi tree in the Saha world, where Shakyamuni Buddha manifested as the Dharmakaya Vairocana Buddha, in order to draw near to the Buddha and make offerings to him.
That is to say: To the east of this Flower Treasury Adornment World-Ocean, there is another world-ocean called Pure-Clear Light Lotus-Flower Adornment. Within that world-seed is a land called Mani Garland Vajra Treasury, whose Buddha is titled Dharma-Water Awakening, King of Boundless Space. In the great assembly-ocean of that Tathāgata, there is a Bodhisattva Mahāsattva named Observing the Supreme Dharma Lotus Banner. Accompanied by as many Bodhisattvas as there are dust particles in a world-ocean, he came to the Buddha’s presence. Each manifested ten kinds of clouds of Bodhisattva bodily forms, filling space everywhere without dispersing or vanishing.
Commentary: To the east of the world-sea of Flower Treasury Adornment, there is another world-sea named Pure Light Lotus Flower Adornment. In that eastern world (worlds also have seeds, and only then can they give rise to another world), there is a land named Mani Jeweled Necklace Vajra Treasury. In that land, there is a Buddha named Dharma-Water-Awakened, King of Boundless Space. In that Buddha’s great oceanic assembly, there is a great Bodhisattva named Observing the Supreme Dharma Lotus Banner. He and countless Bodhisattvas, as numerous as the dust motes in the eastern world-sea, came together to the Buddha’s presence. Each Bodhisattva manifested ten kinds of clouds of Bodhisattva forms. Although they filled all of space, they illuminated one another and were unobstructed by one another, yet did not disperse or perish. They remained in space forever, enabling all sentient beings to see them very clearly.
Again manifested ten kinds of clouds raining all kinds of jeweled lotus blossoms and radiance; ten kinds of Mount Sumeru jewel-peak clouds; ten kinds of sun-disc radiance clouds; ten kinds of jeweled flower-garland clouds; ten kinds of clouds of all kinds of music; ten kinds of powder-incense tree clouds; ten kinds of clouds of various-colored forms of unguents and burning incense; and ten kinds of clouds of all kinds of incense trees.
Commentary: Again, ten kinds of clouds appeared, raining down all kinds of jeweled lotuses. Again, ten kinds of clouds of Mount Sumeru appeared. Again, ten kinds of clouds of sunlight appeared. Again, ten kinds of clouds of jeweled flower garlands appeared. Again, ten kinds of clouds of all kinds of music appeared. Again, ten kinds of clouds of fragrant trees appeared. Again, ten kinds of clouds of powdered incense and burning incense in various forms appeared. Again, ten kinds of clouds of all kinds of fragrance appeared.
The various kinds of clouds mentioned above were manifested by the Bodhisattvas in the eastern direction among the ten directions. Essentially, judging by their names and appearances, everyone understands them, so there is no need to explain them again. However, the rules for lecturing on the Sutras require that things be explained again for the sake of clarity. Whether the lecture is good or not, it must still be given. Regardless of whether people understand, and regardless of whether the lecture is good, anyone lecturing on the Sutras must give the lecture. Do not say, “Everyone has already understood this passage of the Sutra, so there is no need to explain it.” Someone might ask, “If there’s no need to explain it, why are you explaining it?” How do you know that everyone understands it completely? If even one person does not understand, wouldn’t that mean they had listened to a Sutra once and remained confused? Even if everyone understands the Sutra’s meaning, hearing it explained many times and listening to it many times is beneficial, because it plants many Bodhi seeds in the field of the eighth consciousness.
Why don’t I lecture? Because they themselves don’t understand clearly, so they lecture carelessly. This is deceiving those who listen to the Sutra, paying no regard to whether the listeners understand or not. My principle is: I lecture on as much as I know. If I don’t know, I don’t lecture; if I know, I lecture. I don’t say, “Everyone, you all understand it already, so there’s no need for me to lecture anymore.” Why don’t I lecture? Because I don’t understand it clearly either, so I don’t lecture. At present, I have to follow the meaning of what I should lecture on and explain it accordingly. When lecturing on a Sutra, one must also take the listeners’ level into account. If the language is elegant and the meaning refined, and the words are beautiful, but the listeners cannot understand what they hear, what good is that? When the sutras are expounded, the wise perceive wisdom, those with profound understanding perceive profundity, and those with shallow understanding perceive only shallowness; people see things differently. You must study the Buddhadharma and truly understand the principles of the Buddhist sutras before you can say that you truly understand them. Otherwise, whether you lack deep understanding or understand only vaguely, not knowing yet thinking you know, it will do you no good.
Furthermore, my approach to lecturing on the Sutras is to urge people to put what they learn into practice. If you understand but do not practice, it is like “eating painted cakes”: talking about food without eating it will never make you full. If you do not understand but make an effort to cultivate, you will surely succeed and attain the fruits of the Way. Therefore, do not study “verbal Zen” or textual Prajna. You may memorize several Sutras and commentaries, but if you do not practice, you are not a true Dharma Master; you are a Dharma Master of verbal Zen. I hope you will pay attention to this point. Do not become a Dharma Master of verbal Zen; become a Dharma Master of noble moral character.
Clouds of offerings, as numerous as the dust motes in world-oceans, pervade all of space and do not disperse or vanish. Having manifested these clouds, they bow to the Buddha, thereby making offerings.
Commentary: As mentioned above, there are various clouds of offerings, as numerous as the dust motes in the ocean of worlds. Each Bodhisattva manifests clouds of offerings that fill all of space, mutually interpenetrating without obstruction or confusion, and never dissipating. After manifesting all kinds of clouds of offerings, all the Bodhisattvas circumambulate to the right three times, bow before the Buddha, and present their offerings.
Why do all those kinds of clouds of offerings not dissipate? It is because they are sustained by the spiritual power of the Buddhas and Bodhisattvas. Without the spiritual power of the Buddhas and Bodhisattvas sustaining them, they would soon disperse and perish. Yet those clouds of offerings remain suspended in space and never dissipate. This was not only the situation at that time; it is still so even now. This is the realm of the Flower Adornment Sutra. The realm of the Flower Adornment Sutra is beyond all imagination, and there is no way to describe it. So if it is beyond all imagination and there is no way to speak of it, should we simply refrain from imagining or speaking of it? No. Even what is beyond all imagination must be imagined; even what there is no way to speak of must be spoken of. To speak of what is beyond all imagination and speech is to speak of what cannot be spoken, to explain what cannot be explained—to speak of what cannot be spoken.
Whatever the sutra, if you practice in accordance with the Dharma taught in it, then it is true; if you do not practice according to its teachings, then it is false. Not a single sutra is true—why? If it were true, why wouldn’t you put it into practice? Why can’t you do it? Think about it! Knowing how to lecture on sutras and expound the Dharma, but not cultivating or observing the precepts, is of no use. If you diligently cultivate, even without knowing how to lecture on sutras, you will still benefit. What’s more, when your cultivation reaches the highest realm, you will naturally know how to lecture on sutras and expound the Dharma.
Some people disagree with this way of speaking, arguing that the Buddha’s Tripitaka—the twelve divisions of the scriptures He taught—is true, so how can it be called false? However, although the scriptures are true, if no one puts them to use, what good are they, even if they are true? Only when they are put to use are they true. For example, rice is real, but if no one eats it, it too becomes false. If one eats rice, it can cure the affliction of hunger. Therefore, I advocate genuine, actual cultivation: understand the meaning of the scriptures and practice in accordance with the Dharma.
During the Ming dynasty, there was a Chan master named Long Ku. He was a monk who did not know how to read; he knew only how to practice and did not know how to chant sutras. One day, he met a virtuous spiritual teacher who instructed him in a method of practice: contemplating the question, “Who is the one reciting the Buddha’s name?” He then went to practice in a mountain cave and attained enlightenment.
Later, he went to Beijing to perform a ritual for the deliverance of the emperor’s mother. She was delivered and ascended to the heavenly realm. The emperor was very pleased and bestowed on him the title “Khố Nhất Điều” (“One Loincloth”). From then on, people called him Chan Master Long Ku.
This Chan Master Long Khố had opened the five eyes and attained the six spiritual powers. When he came to the imperial palace, the king wanted to test whether he was truly an eminent monk. So he buried a copy of the Diamond Sutra underground in front of the palace gate. When the Master approached the gate, he joined his palms reverently and would not step through. The king immediately knew that he was an eminent monk. The king then tested the Master’s power of concentration: he ordered two palace maids to bathe him, but the Master remained unmoved.
One day, the Emperor and the Venerable One went to the imperial garden to admire its rare flowers and exotic plants. The Venerable One had no interest in them; the only thing that interested him was the pagoda in the garden. So the Emperor presented it to him. Using his supernatural powers, the Venerable One put it in his sleeve and rode off on a cloud. This story shows that spiritual cultivation is more important than anything else.
Can we avoid being moved by states? If not, then we must quickly investigate the phrase, “Who is reciting the Buddha’s name?” Venerable Master Hsu Yun said: “Is it the mouth that recites, or the mind? If it is the mouth, why doesn’t it recite while we are asleep? If it is the mind, why doesn’t it recite when we are dead?” Therefore, everyone, make a diligent effort to investigate! Do not give rise to false thoughts.
There are two kinds of spiritual powers: one is scientific spiritual power, and the other is natural spiritual power. Radio is scientific spiritual power today, and it will be even more advanced five hundred years from now, but it cannot help one resolve birth and escape death. Devices such as television and radar, though they too have wondrous transformations and functions, are spiritual powers made by human beings, not natural spiritual powers. The spiritual powers we seek are natural ones, not powers made by human beings. So do not enjoy television programs, because they often cause you to develop a mind of retreat. Once you have realized the Five Eyes, you will see all the realms of the Three Thousand Great Thousand Worlds appear clearly before you. That is true enjoyment.
Then, in the east, each manifested various lion thrones of the Flower-Light Treasury and sat cross-legged upon them.
Commentary: All the Bodhisattvas then in the eastern direction—those Bodhisattvas did not come to the Flower Treasury World, and the Buddha did not go to the world-ocean in the eastern direction either, yet it was as though they were facing one another—each manifested a lion throne adorned with every kind of lotus and a great luminous treasury. Each Bodhisattva sat cross-legged on a lion throne, manifested the aspect of samādhi, and listened as the Buddha expounded the Flower Adornment Sutra and the wondrous principle of the One True Dharma Realm.
To the south of this Flower-Treasury World Ocean, there is another World Ocean named the Treasury of All Jeweled Moonlight Adornments. Within that World Seed is a land named Boundless Radiance, Perfectly Adorned, whose Buddha is named Universal Wisdom Light Virtue Mount Sumeru King. Among the great ocean of assemblies of that Tathāgata, there was a Bodhisattva Mahāsattva named Universal Illumination of the Wisdom of the Dharma Ocean, accompanied by Bodhisattvas as numerous as the dust motes in world oceans. They came to the Buddha’s presence, each manifesting clouds of jeweled kings of maṇi gems, treasuries of the light of all ten kinds of adornments, which filled all of space and did not disperse.
Commentary: To the south of the Flower Treasury Adorned World-Ocean, there is another world-ocean named the Treasury Adorned with the Radiance of All Precious Moons. In that world-ocean, there is a land named Adornment of Boundless Light and Perfection. In that land, there is a Buddha named King Sumeru of Virtue and Radiance of Universal Wisdom. In that Buddha’s great ocean of assemblies, there is a great Bodhisattva named Universal Illumination of the Wisdom Ocean of Dharma, together with Bodhisattvas as numerous as the atoms in a world-ocean, all of whom came together to the Bodhi site. Each Bodhisattva manifested ten kinds of clouds, complete with all kinds of jeweled kings of mani gems in radiant treasuries of adornment. Though they filled all of space, they did not obstruct one another; they remained constantly present without disappearing, enabling all sentient beings to see them clearly.
Again it manifests ten kinds of clouds of king maṇi jewels, raining all kinds of jeweled adornments that shine everywhere with wondrous light; ten kinds of clouds of king maṇi jewels with blazing jeweled flames that praise and proclaim the names of the Buddhas; ten kinds of clouds of king maṇi jewels that expound all the Dharma of the Buddhas; ten kinds of clouds of king maṇi jewels that adorn the bodhimaṇḍa with all manner of wondrous trees; ten kinds of clouds of king maṇi jewels whose jeweled light shines everywhere and manifests many transformation Buddhas; ten kinds of clouds of king maṇi jewels that universally manifest the adornments of all bodhimaṇḍas; ten kinds of clouds of king maṇi jewels with dense, blazing lamps that expound the realms of all Buddhas; and ten kinds of clouds of king maṇi jewels that manifest images of palace halls in inconceivable Buddha-lands. Again it manifests ten kinds of clouds of king maṇi jewels that universally manifest images of the bodies of the Buddhas of the three times.
Commentary: Again, ten kinds of clouds of maṇi kings appeared, raining down all kinds of jeweled adornments and illuminating everywhere. Again, ten kinds of clouds of maṇi kings appeared, their jeweled flames shining with brilliant radiance and praising the names of the Buddhas. Again, ten kinds of clouds of maṇi kings appeared, expounding all the wondrous meanings of the Buddha-Dharma. Again, ten kinds of clouds of maṇi kings appeared, with wondrous Bodhi trees adorning the place of enlightenment. Again, ten kinds of clouds of maṇi kings appeared, their jeweled light shining throughout the Dharma realm and manifesting transformed Buddhas. Again, ten kinds of clouds of maṇi kings appeared, manifesting everywhere all the adornments of the places of enlightenment. Again, ten kinds of clouds of maṇi kings appeared, expounding the realms of the Buddhas amid the light of densely blazing jeweled lamps. Again, ten kinds of clouds of maṇi kings appeared, with inconceivable palaces in the Buddha lands. Again, ten kinds of clouds of maṇi kings appeared, everywhere manifesting the bodies of the Buddhas throughout the ten directions and the three periods of time.
Clouds of maṇi kings, equal in number to the fine particles in such world-oceans, pervaded all of space and did not disperse or vanish. Having manifested these clouds, they bowed to the Buddha and made offerings. Then, in the southern direction, each manifested a lion throne with a lotus treasury of Jambūnada gold and Indra-blue jewels, and sat upon it in the full-lotus posture.
Commentary: As mentioned earlier, there are various clouds of maṇi-jewel kings, as numerous as the dust particles in oceans of worlds. They fill all of space without dispersing or breaking apart, and remain there constantly. After manifesting all kinds of clouds of maṇi-jewel kings, those Bodhisattvas circumambulated the Buddha three times to his right, bowed to him, and made offerings to him. Then, in the southern direction, each manifested a lion throne made of Indra’s blue precious jewel (the finest blue maṇi jewel of Indra’s Heaven) and Jambunada gold, in the form of a lotus treasury. Each Bodhisattva sat cross-legged upon that throne, manifesting the appearance of samādhi as they listened to the Buddha Vairocana expound the wondrous Dharma.
To the west of this Flower Treasury World Ocean, there is another world ocean named Delightful and Lovely Jewel Radiance. In that world-seed there is a land named Producing Excellent and Wonderful Adornments for the Body, whose Buddha is named Incense-Flame Merit-Jewel Adornment. In the great assembly of that Tathāgata, there was a Bodhisattva Mahāsattva named Moonlight Incense-Flame Universal Adornment, who, together with bodhisattvas as numerous as the dust motes in world oceans, came to the Buddha’s presence. Each manifested clouds of pavilions filled with the fragrant vapors of ten kinds of all precious incenses, which filled space and did not disperse.
Commentary: To the west of the Flower Treasury Adornment World Ocean, there is another world ocean named Delightful Precious Light. Within that world ocean, there is a land named Producing Excellent and Wonderful Nourishment for the Body (that is, grains and fruits that nourish the body). In that land, there is a Buddha named Fragrant Flame Merit and Virtue Precious Adornment. In that Buddha’s great oceanic assembly, there is a great Bodhisattva named Moonlight Fragrant Flame Universal Adornment. He and Bodhisattvas as numerous as the dust particles in the world oceans of the western direction all come together to the Bodhi site. Each Bodhisattva manifests in space ten kinds of clouds of pavilions adorned with all kinds of precious fragrances and exquisite flowers. Countless Bodhisattvas, as numerous as dust particles, manifest pavilions as numerous as dust particles, filling all of space without being jumbled or ever disappearing.
Again, ten kinds of clouds of pavilions of the kings of the myriad jewels, with boundless forms and appearances, are manifested; again, ten kinds of clouds of pavilions of jeweled lamps and fragrant flames are manifested; again, ten kinds of clouds of pavilions of all precious pearls are manifested; again, ten kinds of clouds of pavilions of all jeweled flowers are manifested; again, ten kinds of clouds of pavilions adorned with jeweled necklaces are manifested; again, ten kinds of clouds of pavilions containing treasuries of light that universally reveal all adornments throughout the ten directions are manifested; again, ten kinds of clouds of pavilions adorned with an intricate intermingling of powders of many jewels are manifested; again, ten kinds of clouds of pavilions adorned with all things throughout the ten directions are manifested; again, ten kinds of clouds of pavilions with flower gates and nets of bells are manifested.
Commentary: In the empty space, there again appeared ten kinds of clouds of tower-pavilions with boundless forms and colors—that is, the thirty-two marks and eighty excellent characteristics, the boundless auspicious forms and colors of all the precious kings. In the empty space, there again appeared ten kinds of jeweled lamps, filled with all kinds of fragrant flowers, shining brilliantly like flames. In the empty space, there again appeared ten kinds of clouds of tower-pavilions made entirely of pearls. In the empty space, there again appeared ten kinds of clouds of tower-pavilions adorned with all kinds of jewels and flowers. In the empty space, there again appeared ten kinds of clouds of tower-pavilions adorned with every kind of jeweled necklace. In the empty space, there again appeared ten kinds of clouds of tower-pavilions, manifesting everywhere throughout the ten directions treasuries of light adorned with all wondrous jewels. In the empty space, there again appeared ten kinds of clouds of tower-pavilions, beautifully adorned with jeweled curtains interwoven and reflecting one another. In the empty space, there again appeared ten kinds of clouds of tower-pavilions, adorned with all wondrous jewels throughout every place in the ten directions. In the empty space, there again appeared ten kinds of clouds of tower-pavilions adorned with every kind of precious flower, every kind of doorway, every kind of golden bell, and every kind of jeweled net.
Clouds of pavilions, as numerous as dust motes in the oceans of worlds, filled the entire sky and did not disperse or disappear. Having manifested these clouds, they bowed to the Buddha and made offerings. Then, in the west, each manifested a lion throne—a great jeweled treasury adorned with leaves of pure gold—and sat cross-legged upon it.
Commentary: As mentioned earlier, clouds of towers and pavilions as numerous as the dust motes in the world-ocean filled all of space and did not dissipate. After the Bodhisattvas, as numerous as dust motes, had manifested clouds of towers and pavilions as numerous as dust motes, they circumambulated the Buddha three times to the right, then faced him, bowed, and presented offerings to him. In the west, those Bodhisattvas each manifested a lion throne of the Great Treasury of Jewels, adorned with leaves of pure gold, and sat cross-legged upon it. They assumed the appearance of samadhi and listened single-mindedly as the Buddha expounded the Dharma.
To the north of this Flower Treasury World Ocean, there is another world-ocean named the Vaidurya Lotus Light Perfect Treasury. In that world-seed is a land named Adorned with Utpala Flowers, where the Buddha is called King of Universal Wisdom Banner Sound. In the great ocean of that Tathāgata’s assembly, there was a Bodhisattva Mahāsattva named Lion’s Vigorous Radiance, who, together with bodhisattvas as numerous as the motes of dust in the world-ocean, came to the Buddha’s abode. Each manifested ten kinds of clouds of wondrous trees made of all kinds of incense and maṇi jewels, filling the sky without dispersing.
Commentary: To the north of the Flower Treasury Adorned Ocean of Worlds, there is another ocean of worlds called the Perfectly Full Treasury of Vaidurya Lotus Light. In that world, there is a land called Adornment of Utpala Flowers. In that land, there is a Buddha named King of Universal Wisdom Banner Sound. In that Buddha’s great ocean-like assembly, there is a great Bodhisattva named Lion’s Vigorous Advance Light. He and Bodhisattvas as numerous as the dust motes in the ocean of worlds all came together to the Bodhi site. Each Bodhisattva manifested ten kinds of clouds of wondrous mani trees bearing every fragrance, filling all of space without dispersing.
Again, [he] manifests ten kinds of tree-clouds adorned with dense leaves and wondrous fragrance; again, ten kinds of tree-clouds adorned with trees that magically manifest all boundless forms and appearances; again, ten kinds of tree-clouds adorned with all flowers and jewels spread throughout; again, ten kinds of tree-clouds adorned with the perfect radiance of all jeweled flames; again, ten kinds of tree-clouds adorned with the bodies of Bodhisattvas manifesting all sandalwood fragrances; again, ten kinds of tree-clouds adorned with the inconceivable places of past bodhimandas he visited; again, ten kinds of tree-clouds containing treasuries of garments made of many jewels, radiant like the sun; again, ten kinds of tree-clouds that universally produce every pleasing sound.
Commentary: Again, ten kinds of clouds of luxuriant, leafy trees appear, giving off inconceivably wondrous fragrances and being most majestic. Again, ten kinds of clouds of trees appear, transforming into boundless varieties of forms and appearances, beautiful and majestic. Again, ten kinds of clouds of trees appear, adorned everywhere with all kinds of flowers. Again, ten kinds of clouds of trees appear, adorned with the perfect radiance of all jeweled flames. Again, ten kinds of clouds of trees appear, all filled with the fragrance of sandalwood; within the fragrance, majestic Bodhisattvas appear. Again, ten kinds of clouds of trees appear, revealing the bodhimandas where the Buddhas practiced in the past, bodhimandas where offerings were made to all Buddhas of the three times, and bodhimandas where the Dharma was taught, along with inconceivable adornments of every kind. Again, ten kinds of clouds of trees appear, their treasuries of garments made from precious jewels and shining like the sun. Again, ten kinds of clouds of trees appear, giving rise everywhere to every kind of sound, all of which are pleasing to the ear.
Clouds of trees, equal in number to the dust motes in the oceans of worlds, filled all of space and did not disperse or vanish. Having manifested these clouds, they bowed to the Buddha and made them offerings. Then, in the north, each conjured a lion throne with a lotus treasury of maṇi lamps, and sat cross-legged upon it.
Commentary: As stated earlier, there were cloud-trees as numerous as the dust motes in the world-oceans, filling all of space and never vanishing. After these Bodhisattvas had manifested cloud-trees as numerous as dust motes, they circumambulated the Buddha three times to his right, then turned toward him, bowed, and made offerings. Then, in the northern direction, the Bodhisattvas each manifested a lion throne made of mani jewels, adorned with lamps and a lotus treasury. Each sat on that throne in the full-lotus posture, manifested the aspect of samadhi, and listened single-mindedly as the Buddha expounded the Dharma.
In the northeastern direction of this Flower Treasury World Ocean, there is next a world ocean named Banner of Jambūnada Gold and Crystal. In that world seed is a land named Adorned with Many Treasures, whose Buddha is named Lamp of Fearlessness Regarding All Dharmas. In the great ocean of that Tathāgata’s assembly is a Bodhisattva Mahāsattva named Supreme Light Lamp, Treasury of Inexhaustible Merit, who, together with Bodhisattvas numbering as many as the motes of dust in the world ocean, came to the Buddha’s presence. Each manifested clouds of lion seats formed from jeweled lotus-flower treasuries, with ten kinds of boundless colors and forms, filling space everywhere without dispersing.
Commentary: To the northeast of the Flower Treasury Adornment World-Ocean, there is another world-ocean named Jambunada Gold Crystal Banner. In that world-ocean, there is a land named Many Treasures Adorned. In that land, there is a Buddha named Lamp of Fearlessness in All Dharmas. In that Buddha’s great ocean-like assembly, there is a great Bodhisattva named Supreme Victory Light Lamp, Treasury of Inexhaustible Merit. Together with Bodhisattvas as numerous as the dust motes in a world-ocean, he went to the Buddha’s presence. Each manifested clouds of lion thrones from jeweled lotus treasuries, with boundless forms and appearances, filling the whole of space without dispersing.
Again there appeared ten kinds of lion-throne clouds containing the radiance of the king of maṇis; again there appeared ten kinds of lion-throne clouds adorned with every kind of ornament; again there appeared ten kinds of lion-throne clouds containing the flames of lamps made of many jewels; again there appeared ten kinds of lion-throne clouds raining jeweled necklaces everywhere; again there appeared ten kinds of lion-throne clouds containing fragrant flowers and jeweled necklaces; again there appeared ten kinds of lion-throne clouds manifesting the treasury of the king of maṇis that adorns the seats of all Buddhas; again there appeared ten kinds of lion-throne clouds adorned in every way with doors, windows, steps, terraces, and all kinds of necklaces; again there appeared ten kinds of lion-throne clouds containing the branches and foliage of jewel trees made of every kind of maṇi; again there appeared ten kinds of lion-throne clouds containing sunlight interspersed with precious incense.
Commentary: Again, ten kinds of clouds of lion thrones appeared, containing treasuries of radiance from mani kings. Again, ten kinds of clouds of lion thrones appeared, adorned magnificently with all kinds of ornaments and beautiful adornments. Again, ten kinds of clouds of lion thrones appeared, with canopies made of all wondrous jewels and treasuries of flaming lamps. Again, ten kinds of clouds of lion thrones appeared, raining everywhere all kinds of jeweled necklaces for adornment. Again, ten kinds of clouds of lion thrones appeared, with fragrant incense, flowers, jewels, and beaded necklaces. Again, ten kinds of clouds of lion thrones appeared, containing treasuries of mani kings adorning the thrones of all the Buddhas. Again, ten kinds of clouds of lion thrones appeared, adorned with gates, towers, terraces, steps, city walls, and all kinds of necklaces. Again, ten kinds of clouds of lion thrones appeared, with treasuries of mani jewels in the branches of trees. Again, ten kinds of clouds of lion thrones appeared, adorned with various jewels and fragrances interspersed with one another, like a treasury of sunlight.
Clouds of lion thrones, as numerous as the dust motes in the oceans of worlds, all filled the expanse of space and neither dispersed nor vanished. Having manifested these clouds, they bowed to the Buddha as an offering. Then, in the northeast, each conjured a lion throne adorned with jeweled lotus flowers, maṇi gems, and radiant banners, and sat cross-legged upon it.
Commentary: As mentioned above, there were clouds of lion thrones as numerous as the dust motes in the ocean of worlds, filling all of space without dissipating. After those Bodhisattvas had manifested all kinds of clouds of lion thrones, they circumambulated the Buddha three times to the right, faced the Buddha and bowed in reverence, and presented offerings. Then, in the northeast, each manifested a lion throne with a treasury of lotus flowers and a jeweled maṇi light-banner, and sat cross-legged upon it, displaying the aspect of samādhi and listening single-mindedly as the Buddha expounded the Dharma.
In this Flower Treasury World Ocean, to the southeast, there is a world ocean named Golden Adornment, Vaidurya Light Universally Shining. In that world-seed there is a land called Pure Fragrance Light, whose Buddha is named Universal Joy, Deep Faith King. Among the great ocean of that Tathāgata’s assembly was a Bodhisattva Mahāsattva named Wisdom Lamp Universally Bright, together with Bodhisattvas as numerous as the dust motes in a world ocean. They came to the Buddha’s presence, and each manifested ten kinds of clouds of wish-fulfilling king maṇi canopies, filling all of space without dispersing.
Commentary: To the southeast of the Flower Treasury Adornment World-Ocean, there is another world-ocean named Golden Adornment Vaidurya Light Universally Shining. In that world-ocean, there is a land named Pure Fragrance Light. In that land, there is a Buddha named Universal Joy, King of Deep Faith. In that Buddha’s great oceanic assembly, there is a great Bodhisattva named Wisdom Lamp Universal Illumination. Together with Bodhisattvas as numerous as the grains of dust in a world-ocean, they all went to the Buddha’s presence. Each manifested ten kinds of canopies of wish-fulfilling king mani jewels, filling all of space and illuminating one another, yet neither becoming intermingled nor disappearing.
Again manifesting ten kinds of canopy clouds adorned with all flowers made of indra-blue jewels; again manifesting ten kinds of canopy clouds of all-fragrant maṇi jewels; again manifesting ten kinds of canopy clouds of lamps with jeweled flames; again manifesting ten kinds of canopy clouds of maṇi kings that display the Buddha’s supernatural powers and preach the Dharma; again manifesting ten kinds of canopy clouds displaying the forms and colors of all adornments of clothing; again manifesting ten kinds of canopy clouds of radiance streaming from all jeweled flowers; again manifesting ten kinds of canopy clouds of jeweled nets with the sounds of bells and pendants; again manifesting ten kinds of canopy clouds of nets of lotus garlands, with maṇi jewels forming their platforms; again manifesting ten kinds of canopy clouds displaying the forms and colors of all inconceivable adornments.
Commentary: Again, ten kinds of canopy clouds adorned with various things and made of precious blue sapphires appeared. Again, ten kinds of canopy clouds made of all kinds of fragrant mani jewels appeared. Again, ten kinds of canopy clouds of jeweled, blazing lamps appeared. Again, ten kinds of canopy clouds of mani kings appeared, manifesting the miraculous powers and Dharma teachings of all Buddhas of the three periods in the ten directions. Again, ten kinds of canopy clouds appeared, manifesting all the garments that adorn the body, made of mani jewels. Again, ten kinds of canopy clouds of clusters of jeweled flowers appeared, radiating many beams of light. Again, ten kinds of canopy clouds appeared, made of nets of the seven treasures, with various jeweled tinkling bells emitting wondrous sounds. Again, ten kinds of canopy clouds appeared, with mani jewels for platforms and lotus flowers for nets. Again, ten kinds of canopy clouds appeared, manifesting all kinds of inconceivable adornments in various colors.
Clouds of jeweled canopies, as numerous as the dust motes in the world-ocean, completely filled empty space and did not disperse or vanish. Having manifested these clouds, they bowed to the Buddha and made offerings. Then, in the southeast, each conjured a jeweled lotus-treasury lion throne and sat cross-legged upon it.
Commentary: As stated earlier, jeweled canopy clouds as numerous as the dust motes in the world-ocean filled all of space and did not disappear. After these various canopy clouds had appeared, all the Bodhisattvas circumambulated to the right three times, bowed to the Buddha, and presented offerings. Then, in the southeast, each of those Bodhisattvas manifested a jeweled lotus-treasury lion throne, sat cross-legged upon it, manifested the aspect of samādhi, and listened single-mindedly to the Buddha expound the Dharma.
In the southwest of this Flower Treasury World-Ocean, there is another world-ocean named Sunlight Shining Everywhere. In that world-seed is a land named Lion Sunlight Radiance, whose Buddha is named Universal Wisdom Light-Sound. Among the great assembly of that Tathāgata is a Bodhisattva Mahāsattva named Universal Flower Light-Flame Crest, who, together with Bodhisattvas as numerous as the motes of dust in a world-ocean, came to the Buddha’s presence. Each manifested clouds of jeweled canopies adorned with ten kinds of wondrous ornaments, filling space without dispersing.
Commentary: To the southwest of the Flower Treasury Adornment World-Ocean, there is another world-ocean named Sunlight Pervasive Illumination. In that world is a land named Lion Sunlight Radiance. In that land there is a Buddha named Universal Wisdom Light-Sound. In that Buddha’s great ocean assembly, there is a great Bodhisattva named Universal Flower Light-Flame Crest, accompanied by Bodhisattvas as numerous as the dust motes in the world-ocean. They all came together to the Buddha’s presence, and each manifested clouds of jeweled canopies adorned with wondrous jewels, filling the entire sky without dissipating.
Again manifests ten kinds of clouds of flower canopies adorned with radiance; again manifests ten kinds of clouds of canopies made of treasuries of pearls of boundless colors; again manifests ten kinds of clouds of canopies of maṇi kings that emit all the compassionate sounds of the Bodhisattvas; again manifests ten kinds of clouds of canopies of garlands of flames from various wondrous jewels; again manifests ten kinds of clouds of canopies adorned with hanging nets and bells of wondrous jewels; again manifests ten kinds of clouds of canopies adorned with branches of maṇi trees; again manifests ten kinds of clouds of canopies of maṇi kings whose sunlight universally illuminates; again manifests ten kinds of clouds of canopies of all manner of unguents and incense to be burned; again manifests ten kinds of clouds of canopies of sandalwood treasuries; again manifests ten kinds of clouds of canopies adorned with the universal radiance of the vast realm of the Buddhas.
Commentary: Again, ten kinds of canopy-clouds adorned with the radiance of flowers appeared. Again, ten kinds of canopy-clouds containing treasuries of pearls in boundless colors appeared. Again, ten kinds of canopy-clouds appeared, resounding with all the compassionate sounds of the Bodhisattva Maṇi Kings. Again, ten kinds of canopy-clouds of various jeweled flames woven into flower garlands appeared. Again, ten kinds of canopy-clouds appeared, adorned with all wondrous jewels and hanging bell nets. Again, ten kinds of canopy-clouds adorned with branches of precious Maṇi trees appeared. Again, ten kinds of canopy-clouds of sun-radiating, universally illuminating Maṇi Kings appeared. Again, ten kinds of canopy-clouds of all kinds of powdered incense, burning incense, and other fragrances appeared. Again, ten kinds of canopy-clouds containing treasuries of sandalwood fragrance appeared. Again, ten kinds of canopy-clouds of the vast Buddha realms, universally adorned by the Buddhas, appeared.
In this way, clouds of many jeweled canopies, as numerous as the dust motes in the oceans of worlds, filled all of space and did not disperse or vanish. Having manifested these clouds, they bowed to the Buddha and made offerings. Then, in the southwest, each manifested a lion throne adorned with a treasury of blazing light from sapphire-blue jewels, and sat cross-legged upon it.
Commentary: As stated earlier, there were jeweled-canopy clouds as numerous as the dust motes in an ocean of worlds, filling all of space without dissipating. After the Bodhisattvas had manifested these clouds, they circumambulated the Buddha three times to the right, bowed before him, and presented them as offerings. Then, in the southwest, each manifested a lion throne adorned with a treasury of Indra-blue jeweled light and flames. Each Bodhisattva sat cross-legged on that throne, manifested the aspect of samādhi, and single-mindedly listened to the Buddha expound the Dharma.
In the northwest of this Flower Treasury World Ocean, there is another world ocean called Radiant Illumination of Jeweled Light. Within that world-seed is a land called Adorned with Many Fragrances, whose Buddha is named Radiance of the Immeasurable Ocean of Virtues. In the great assembly of that Tathāgata is a Bodhisattva Mahāsattva named King of Inexhaustible Light Maṇi. Together with Bodhisattvas as numerous as the motes of dust in world oceans, he came to the Buddha’s presence. Each manifested ten kinds of clouds of the perfect radiance of all jewels, filling space without dispersing.
Commentary: To the northwest of the Flower-Treasury-Adorned World Ocean, there is another world ocean called Jeweled Light Radiance. Within that world is a land called Adorned with Many Fragrances. In that land, there is a Buddha named Immeasurable Ocean of Meritorious Qualities Radiance. In that Buddha’s great oceanic assembly, there is a great Bodhisattva named Inexhaustible Light Mani King. Together with Bodhisattvas as numerous as the particles in that world ocean, they all came to the Buddha. Each Bodhisattva manifested ten kinds of clouds of light, complete with every treasure, filling all of space without dispersing.
Again manifests ten kinds of complete radiant clouds of all jewel flames; again manifests ten kinds of complete radiant clouds of all fragrances; again manifests ten kinds of complete radiant clouds of all manifested Buddhas; again manifests ten kinds of complete radiant clouds of the Buddha lands in the ten directions; again manifests ten kinds of complete radiant clouds of jeweled trees whose thunderous sounds proclaim the Buddha’s realm; again manifests ten kinds of complete radiant clouds of all lapis lazuli jewel kings; again manifests ten kinds of complete radiant clouds in which the forms of boundless sentient beings appear within a single thought; again manifests ten kinds of complete radiant clouds that proclaim the sound of all the Tathāgatas’ great vows; again manifests ten kinds of complete radiant clouds of jewel kings that transform and proclaim the sounds of all sentient beings.
Commentary: Again, ten kinds of radiant clouds appeared, complete with all treasures. Again, ten kinds of radiant clouds appeared, complete with all wondrous flowers. Again, ten kinds of radiant clouds appeared, complete with all manifested Buddhas. Again, ten kinds of radiant clouds appeared, complete with the Buddha-fields of the ten directions. Again, ten kinds of radiant clouds appeared, complete with the Buddha-realm’s thunder-sounding jeweled trees. Again, ten kinds of radiant clouds appeared, complete with all lapis lazuli and jeweled mani kings. Again, ten kinds of radiant clouds appeared, complete with the boundless forms of sentient beings appearing in a single thought. Again, ten kinds of radiant clouds appeared, complete with the sounds expounding the great vows made by the Buddhas of the three times. Again, ten kinds of radiant clouds appeared, complete with the jeweled mani kings that manifest the sounds of all sentient beings.
As numerous as the dust motes in oceans of worlds, perfect clouds of light filled all of space without dispersing or vanishing. Having manifested these clouds, they bowed toward the Buddha and made offerings. Then, in the northwest, each manifested an inexhaustible lion throne, a treasury of radiant light and majestic virtue, and sat cross-legged upon it.
Commentary: As mentioned earlier, there were perfect clouds of light as numerous as the dust particles in the ocean of worlds, filling all of space without vanishing or being destroyed, and always existing within the void. After those Bodhisattvas had manifested these various clouds, they circumambulated to the right three times, then bowed before the Buddha and made offerings. Then, in the northwest, each manifested a lion throne called the Treasury of Boundless Radiance and Majestic Virtue, sat cross-legged upon it, assumed the appearance of samādhi, and single-mindedly listened to the Buddha expound the Dharma.
Below this Flower Treasury World Sea, there is another sea of worlds named Lotus Fragrance Wondrous Virtue Treasury. In that world-seed is a land named Jewel Lion Radiance Illumination, whose Buddha is named Dharma-Realm Radiance. Among the great assembly of that Tathagata is a Bodhisattva Mahasattva named Dharma-Realm Radiant-Flame Wisdom, who, together with Bodhisattvas numbering as many as the motes of dust in the sea of worlds, came to the Buddha’s presence. Each manifested ten kinds of clouds of light from all wish-fulfilling jewel treasuries, filling the entire sky without dispersing.
Commentary: Below the Flower Treasury Adorned Ocean of Worlds, there is another ocean of worlds called the Lotus Flower Fragrance Wondrous Virtue Treasury. Within that world is a land called Precious Lion Radiance Illuminating. In that land is a Buddha named Dharma-Realm Radiance. In that Buddha’s vast ocean-like assembly, there is a great Bodhisattva named Dharma-Realm Radiant Flame Wisdom. Together with Bodhisattvas as numerous as the dust motes in an ocean of worlds, they all came before the Buddha, each manifesting ten kinds of clouds of light containing every kind of maṇi treasure. They filled all of space and did not disperse.
Again manifesting ten kinds of luminous clouds of all fragrances, again manifesting ten kinds of luminous clouds of all jeweled flames, again manifesting ten kinds of luminous clouds issuing the sounds of all Buddhas preaching the Dharma, again manifesting ten kinds of luminous clouds displaying the adornments of all Buddha-lands, again manifesting ten kinds of luminous clouds of all fragrant pavilions, again manifesting ten kinds of luminous clouds of the Buddhas’ acts of teaching and transforming sentient beings throughout all kalpas, again manifesting ten kinds of luminous clouds of all inexhaustible jeweled flower buds, and again manifesting ten kinds of luminous clouds of all adorned seats.
Commentary: Again, ten kinds of luminous clouds of all fragrances appear. Again, ten kinds of luminous clouds of all radiant jewels appear. Again, ten kinds of luminous clouds appear, manifesting the wondrous Dharma sounds expounded by all the Buddhas. Again, ten kinds of luminous clouds of all pure and adorned Buddha-lands appear. Again, ten kinds of luminous clouds of all wondrous flower pavilions appear. Again, ten kinds of luminous clouds appear, manifesting the deeds of the Buddhas teaching and transforming sentient beings throughout all innumerable kalpas. Again, ten kinds of luminous clouds of all inexhaustible jeweled flower stamens appear. Again, ten kinds of luminous clouds of all adorned seats appear.
Clouds of light, equal in number to the dust motes in the oceans of worlds, all filled the sky and did not disperse or vanish. Having manifested these clouds, they bowed to the Buddha and made offerings. Then, in the lower direction, each manifested a lion throne of a jeweled-flame lamp lotus treasury and sat cross-legged upon it.
Commentary: As mentioned before, there were countless radiant clouds, as numerous as the dust motes in the world-oceans, filling all of space without dissipating. After the Bodhisattvas had manifested these various radiant clouds, they circumambulated the Buddha three times to the right, bowed to Him, and made offerings. Then, in the lower direction, each manifested a Lion Throne of Jeweled-Flame Lamp Lotus-Flower Treasury, sat cross-legged upon it, displayed the appearance of samādhi, and listened single-mindedly as the Buddha expounded the Dharma.
Above this Flower Treasury World Ocean, there is another world ocean named Jeweled Radiance and Wondrous Adornment. Within that world-seed is a land named Signless Wondrous Light, whose Buddha is called King of Unimpeded Meritorious-Virtue Radiance. In the oceanic assembly of that Tathāgata, there was a Bodhisattva Mahāsattva named Unimpeded Strength, Diligence, and Wisdom, who came to the Buddha’s presence together with Bodhisattvas as numerous as the motes of dust in the world-ocean. Each manifested ten kinds of boundless, multicolored clouds of jeweled radiant flames, filling space without dispersing or vanishing.
Commentary: In the direction above the Flower Treasury Adorned World Ocean, there is another world ocean named Jewel Mani Radiating Wonderful Mani. In that world, there is a land named Unproduced Wonderful Light. In that land, there is a Buddha named King of Unimpeded Meritorious Virtue Light. In that Buddha’s great ocean-like assembly, there is a great Bodhisattva named Unimpeded Power, Diligent Wisdom. Together with Bodhisattvas as numerous as the dust motes in the world ocean, they all came to the Buddha. Each manifested ten kinds of clouds of boundless jewel forms and colors, filling all of space without dispersing.
Again, ten kinds of clouds of radiant flames from maṇi jewel nets appeared; again, ten kinds of clouds of radiant flames adorning all the vast Buddha-lands appeared; again, ten kinds of clouds of radiant flames of all wondrous fragrances appeared; again, ten kinds of clouds of radiant flames of all adornments appeared; again, ten kinds of clouds of radiant flames from the transformations of all Buddhas appeared; again, ten kinds of clouds of radiant flames from the flowers of many wondrous trees appeared; again, ten kinds of clouds of radiant flames from all vajras appeared; again, ten kinds of clouds of radiant flames from maṇi jewels expounding the boundless practices of the Bodhisattvas appeared; again, ten kinds of clouds of radiant flames from all jeweled pearl lamps appeared.
Commentary: Again, ten kinds of clouds of radiant flames of jeweled maṇi nets appeared. Again, ten kinds of clouds of radiant flames adorned with all Buddha lands in their vastness appeared. Again, ten kinds of clouds of radiant flames of all wondrous fragrances appeared. Again, ten kinds of clouds of radiant flames of all adornments appeared. Again, ten kinds of clouds of radiant flames of the Buddhas’ transformations appeared. Again, ten kinds of clouds of radiant flames of wondrous flowering trees appeared. Again, ten kinds of clouds of radiant flames of all vajras appeared. Again, ten kinds of clouds of radiant flames of maṇis proclaiming the boundless practices of Bodhisattvas appeared. Again, ten kinds of clouds of radiant flames of all pearl lamps appeared.
Clouds of blazing light, as numerous as the dust motes in the oceans of worlds, filled all of space and did not disperse or vanish. Having manifested these clouds, they bowed to the Buddha and made offerings. Then, above them, each conjured a lotus-treasury lion throne that sent forth the Buddha’s voice and radiant light, and sat cross-legged upon it.
Commentary: As mentioned earlier, there were clouds of radiant flames, as numerous as the dust particles in the ocean of worlds, filling the entire void without dissipating. After manifesting these various clouds, those Bodhisattvas circumambulated the Buddha three times to the right, then faced him, bowed, and made offerings. Then, in the upper realm, each manifested a radiant lotus lion-treasure throne that proclaimed the Buddha’s voice. Each then sat cross-legged on that throne, manifested the appearance of samadhi, and listened single-mindedly as the Buddha expounded the Dharma.
In each of such world-oceans, as numerous as dust motes in ten million Buddha-lands, there were Bodhisattva Mahāsattvas as numerous as dust motes in ten million Buddha-lands. Each was surrounded before and behind by assemblies of Bodhisattvas as numerous as dust motes in a world-ocean, and they came together. Each of these Bodhisattvas manifested various clouds of adorned offerings, as numerous as dust motes in a world-ocean; they filled all of space and did not disperse or vanish. Having manifested these clouds, they turned toward the Buddha, bowed, and made offerings. In the direction from which each had come, each conjured a lion throne adorned with various jewels and sat cross-legged upon it.
Commentary: As stated earlier, there are ten billion Buddha realms, as numerous as the dust particles of the world-ocean. Within the world-ocean, there are also great Bodhisattvas as numerous as the dust particles in ten billion Buddha realms. Each Bodhisattva has an assembly of Bodhisattvas as numerous as the dust particles of the world-ocean. Those Bodhisattvas surround that great Bodhisattva in front and behind, then come together to the place of Shakyamuni Buddha, beneath the Bodhi tree at the site of enlightenment where the Buddha attained perfect awakening, and respectfully listen as the Buddha expounds the wondrous Dharma of the Great and Vast Buddha Flower Garland Sutra.
All the Bodhisattvas each manifest every kind of wondrous, majestic offering-cloud, countless and boundless as the particles of dust in world-oceans. Every kind of cloud fills all of space and never disappears. If one kind of cloud fills all of space, then surely it cannot contain the other kinds of clouds? Judging by the understanding and vision of ordinary people, that is impossible. But from the perspective of the Huayan realm, it is possible, because the Huayan realm is perfectly interfused and unobstructed. These clouds fill all of space, and those clouds also fill all of space; they mutually do not obstruct one another. My offering-cloud does not obstruct yours, and your offering-cloud does not obstruct mine. The clouds absolutely do not destroy one another. Every kind of cloud fills all of space—this realm is not easy for us ordinary people to understand.
I will give an example to clarify this principle. In our main hall there are many electric lights, all illuminating it together. The light of one lamp fills the entire hall, and the light of another also illuminates the entire hall. Light illuminates light: your light illuminates mine, and my light illuminates yours. This is light mutually illuminating light, light flourishing in abundance, and only then does the light of non-obstruction become manifest. These clouds of offerings, though as numerous as dust motes, do not hinder one another; thus they fill all of space without dissipating.
Those Bodhisattvas manifested magnificent clouds of offerings. They then circumambulated the Buddha three times to the right, faced Him, bowed, and presented offerings. The Bodhisattvas who came from the ten directions each arrived from their own direction, manifested a lion throne adorned with all kinds of precious jewels, and sat cross-legged upon it. They displayed the appearance of samādhi and single-mindedly listened to the Buddha expound the Dharma.
When we meditate, the best posture is the full-lotus position; it is very easy to enter meditative concentration.
Having thus taken their seats, from each pore in the bodies of those Bodhisattvas appeared lights of various colors, composed of every kind of treasure, in numbers equal to the dust motes in ten world-oceans. Within each light appeared Bodhisattvas, in numbers equal to the dust motes in ten world-oceans, all seated upon lotus-treasury lion thrones.
Commentary: After sitting in the full-lotus posture, all the Bodhisattvas manifested supernatural powers. From the pores on their bodies, each pore emitted radiance from all kinds of jewels in many colors, as numerous as the dust motes in ten world-oceans. Within each radiance appeared Bodhisattvas as numerous as the dust motes in ten world-oceans, all seated on lotus-flower lion thrones.
These bodhisattvas are all able to enter every particle belonging to all the oceans of established worlds throughout the Dharma Realm. Within each such particle are vast Buddha-lands, equal in number to the particles in ten Buddha-worlds; and within each land are the Buddhas, the World-Honored Ones, of the three times. These bodhisattvas are all able to go everywhere to draw near to them and make offerings.
Commentary: Earlier, those Bodhisattvas manifested spiritual powers and transformations, all of which were inconceivable; their wisdom was even more inconceivable. Thus they could pervade every dust mote in all the seas of worlds established throughout all Dharma realms. Within each dust mote are ten immeasurable and boundless Buddha worlds, and within each Buddha world are vast Buddha lands as numerous as dust motes. Within each Buddha land, Buddhas of the three times turn the great Dharma wheel and teach sentient beings. Although the Buddha lands are as numerous as dust motes, those Bodhisattvas all manifest bodies everywhere in the presence of the Buddhas, drawing near to them and making offerings to them.
In every thought-moment, with freedom in dreams, he manifests Dharma-gates and awakens sentient beings as numerous as the dust motes in an ocean of worlds.
Commentary: Moment after moment means that the preceding and following thoughts follow one another continuously, with not a single thought interrupted. Why? Because Bodhisattvas use all kinds of expedient Dharma-doors to teach and transform all sentient beings. Thus, they use the Dharma-door of freely manifesting in dreams to teach sentient beings who are not free, enabling sentient beings as numerous as the dust motes in a world-ocean to understand this principle and awaken.
What is freedom in dreams? Because sentient beings are so foolish, sometimes when the Dharma is explained to them, they do not believe it. A Bodhisattva who wishes to save such beings will manifest all kinds of skillful Dharma methods in their dreams and teach them the Dharma. When they are awake, they are stubborn and will not believe, but in dreams they will believe. Therefore, Bodhisattvas manifest in dreams to teach and transform sentient beings.
We are all dreaming, therefore: Human life is one long dream;
When a person dies, the dream is over.
In the dream, one is honored and prosperous;
On waking, one is in a poor village.
Day after day, one dreams;
Unaware, one dreams the Yellow Millet Dream.
If one does not realize it within the dream,
One has dreamed a whole dream in vain.
When we come, we don’t know where we came from; when we leave, we don’t know where we’re going. In the dream, we make a fortune and become officials—that is wealth, honor, and prosperity. So, in the dream, we cling to that realm and cannot let go of anything: we cannot let go of our homes, our country, or even ourselves. When we wake from the dream, we are still ourselves, with nothing at all, utterly destitute. Every day we lie dreaming, endlessly dreaming without waking. If we do not wake, what a pity to waste a whole spring dream. This is the realm of human life: like a dream.
If you tell them, “Human life is like a dream,” they absolutely won’t believe you. Because they are still dreaming and have not yet awakened, they refuse to admit that they are asleep. It is like someone dreaming that he is a king, with three palaces and six courtyards, many beautiful women attending him, and all the glory and riches of the human world at his disposal. At that moment, someone says to him, “Sir! Right now you are a king with great authority and tremendous majesty, but none of this is real—you’re dreaming!” The dreamer does not believe it; he thinks it is all real. When he wakes up, he sees that it was a dream all along.
We cultivators of the Way are just the same. Before we awaken, we are in a dream, and everything is illusory and unreal. Once we awaken, we look back and say, “Ah! So I was in a dream!” Now that we have awakened from the dream, there is nothing to cling to and nothing to crave. So that is how it is.
In every thought-moment, by this Dharma-gate of revealing the births and deaths of all the devas, he awakens sentient beings as numerous as the dust motes in world-oceans.
Commentary: In every thought, Bodhisattvas do not act for their own benefit, nor do they calculate which sentient beings they should deliver or what benefits they might gain before going to teach them. Bodhisattvas have no such thoughts. They are completely selfless and impartial. To teach sentient beings, they forget their own lives. Not a single thought of the past, present, or future is not devoted to teaching sentient beings. Thus, in every thought, they manifest all the Dharma doors concerning the birth and death of the gods. That is, how the gods are born in the heavens, and how they die. Bodhisattvas manifest these Dharma doors, causing sentient beings as numerous as the dust motes in the world-ocean to bring forth the bodhi mind, cultivate the unsurpassed path, awaken, and in the future attain the fruit of bodhi.
How can one be reborn in a heavenly realm? The heavens in the realm of desire are the Heaven of the Four Heavenly Kings, the Trāyastriṃśa Heaven, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Enjoying Emanations, and the Heaven of Mastery over Others’ Emanations. By doing the ten good deeds, one will be reborn in a heavenly realm; hence: “Purity of body, speech, and mind.” How do the devas die? Lifespans in heaven are also limited. If one diligently practices meditation, one may be reborn in a higher heaven. But if one seeks only pleasure and does not practice, one will fall into the five paths in the future. When the devas notice the five signs of decline, they know that their time of death is near. The five signs of decline are:
1). The flower crowns worn by celestial beings arise naturally. They are very beautiful, always give off a fragrance, and never wither. When their lifespan is nearly over, the flower crowns naturally wilt and are no longer beautiful.
2). The clothes worn by heavenly beings are very clean and never need washing; they appear spontaneously. When their lifespan is about to end, their clothes become dirty.
3). Heavenly beings do not sweat, so their bodies are very clean. When their lifespan is nearing its end, sweat pours from their armpits like rain.
4). The bodies of heavenly beings naturally give off a fragrance from their skin. When their lifespan is nearing its end, they are no longer fragrant but become extremely foul-smelling, and no one dares come near them.
5). Heavenly beings usually abide in meditative concentration and cultivate meditation. Once they notice that their flower crowns have withered, their clothes are dirty, their armpits are sweating, and their bodies are giving off a foul odor, they know their lifespan is about to end, and they can neither sit nor stand at ease. Sitting down feels uncomfortable; standing up also feels uncomfortable. They keep standing up and sitting down, sitting down and then standing up, their minds burning as if on fire. A single thought of ignorance will cause them to fall into the six realms. That is what happens when the five signs of decline appear.
Why must a Bodhisattva manifest the birth and death of beings in the heavenly realms? It is to help sentient beings see those realms and then give rise to the aspiration for enlightenment. Ah! So even heavenly beings are impermanent and subject to birth and death. I no longer want to be reborn in heaven. It would be better to quickly cultivate and study the Buddha Dharma, recite the Buddha’s name, and practice seated meditation; then I can be reborn in the World of Ultimate Bliss, or in the Pure Land of Constant Quiescent Light. That is true, ultimate peace and bliss.
In every thought-moment, he expounds all the Dharma-gates of Bodhisattva practice and awakens sentient beings as numerous as the dust motes in the oceans of worlds.
Commentary: When Bodhisattvas practice the Bodhisattva path, in every thought-moment they expound the Dharma doors practiced by all Bodhisattvas. What practices do Bodhisattvas cultivate? They cultivate the six perfections and myriad practices in order to benefit, teach, and awaken sentient beings, enabling them to bring forth the Bodhi mind and practice the Bodhisattva path. Every practice is like this. Because Bodhisattvas are greatly compassionate and vow that all sentient beings will become Buddhas, they first practice the Bodhisattva path and only afterward attain Buddhahood. Therefore, they explain the practices cultivated by Bodhisattvas to enlighten sentient beings as numerous as the dust motes in the world-ocean.
1). The practice of the perfection of giving: A Bodhisattva gives constantly and is never greedy. One must not say, “I cannot give you my money, but you should give me yours.” Thinking this way is wrong. One must give all of one’s inner and outer wealth to sentient beings, relinquish possessions that others cannot relinquish, and do what others cannot do. That is true giving.
2). The second is the practice of observing the precepts. Bodhisattvas do no evil and do all that is good. We must learn from the spirit of the Bodhisattvas: if we make a mistake, we should correct it immediately; if we have made no mistake, we should remain vigilant and not transgress.
3). Cultivating the practice of patience. Bodhisattvas endure all insults and humiliation without becoming angry. The practice of patience is not merely empty words; it teaches people to put it into practice. For example, if someone scolds you, you remain joyful. If someone hits you, you do not become angry. If someone kills you, you patiently endure being killed. Only then is it the practice of a Bodhisattva put into action.
4) Cultivate the practice of diligence. Bodhisattvas are always diligent and never have a thought of retreating. They are not like us, practicing the Dharma with one burst of enthusiasm followed by long periods of slackness. How could we succeed by being diligent for only five minutes?
5). The practice of the meditation Dharma gate. Bodhisattvas cultivate the Dharma gate of meditation, contemplating and gathering the mind so that it becomes concentrated and does not wander. Therefore, when we meditate and sit in meditation every day, we are gathering the mind and preventing false thoughts from arising. When all false thoughts have ceased, we will attain awakening.
6). The practice of the Prajñā gate. A Bodhisattva possesses the wisdom of knowing all varieties of paths, which means knowing all the different kinds of Dharma paths. Only after perfecting the five perfections mentioned earlier does Prajñā wisdom arise. Once one has Prajñā wisdom, one can diligently advance. Without wisdom, one is practicing blindly and training in the dark, and gains no benefit. Only after wisdom has been opened can one understand all dharmas.
The six perfections are the practices cultivated by Bodhisattvas. Although Bodhisattvas cultivate myriad practices, these are the fundamental practices. Once the practice of the six perfections is perfected, all the other myriad practices will naturally be perfected as well. Therefore: “Once one thing is clear, everything is clear.” The Mahayana Dharma consists of the six perfections and myriad practices: acting for others, not for oneself. To save sentient beings, Bodhisattvas willingly give up the opportunity to become Buddhas. Even after reaching the Land of Eternal Quiescent Light, they “turn the vessel of compassion around” and return to the world to save sentient beings. Venerable Master Hsu Yun, for example, was a great Bodhisattva who returned in accordance with his vow.
In every thought, through the Dharma-gate of universally shaking all Buddha-lands and praising the Buddha’s merits and miraculous transformations, he awakens sentient beings as numerous as the dust motes in an ocean of worlds.
In every thought-moment, using Dharma doors that shake all realms to praise the Buddha’s meritorious virtues and miraculous transformations, [I] enlighten sentient beings as numerous as the dust motes in the ocean of worlds.
Commentary: Bodhisattvas who practice the Bodhisattva path, in every thought, act for the sake of sentient beings, enabling them to leave suffering and attain happiness. In every thought, they use all Buddha-lands, adorned and purified, to manifest and reveal all the Dharma-gate oceans of the Buddha’s great vows, in order to awaken sentient beings as numerous as the grains of dust in the ocean of worlds.
In every thought-moment, through the Dharma gate of Buddha-sounds and words that universally encompass all sentient beings, [one] enlightens sentient beings as numerous as the motes of dust in oceans of worlds.
Commentary: In the Bodhisattva’s preceding, present, and succeeding thought-moments, the Buddha’s words and sounds encompass all sentient beings, expound this Dharma-gate, and enlighten sentient beings as numerous as the dust motes in an ocean of worlds.
In every thought, he can rain down clouds of all the Buddha’s teachings and Dharma gates, enlightening beings as numerous as the dust motes in oceans of worlds.
Commentary: In every thought, the Bodhisattva uses the Dharma gate of raining clouds of all the Buddha’s teachings to awaken sentient beings as numerous as the dust motes in an ocean of worlds.
In every thought-moment, through the Dharma-gate of the liberating power of all Tathāgatas, which universally manifests Buddha-bodies filling and pervading the Dharma Realm, [one] awakens sentient beings as numerous as the dust motes in the oceans of worlds.
In every thought-moment, use the liberation power of all Tathagatas’ Dharma-gate for manifesting Buddha-bodies that fill the Dharma-realm, to awaken sentient beings as numerous as the dust particles in the world-ocean.
Commentary: In every thought-moment, the Bodhisattva employs the Dharma gate of spiritual powers and transformations to manifest, with light shining throughout the lands of the ten directions and pervading the Dharma realm, in order to awaken sentient beings as numerous as the dust particles in the ocean of worlds.
In every thought-moment, by means of the Dharma-door of establishing an ocean of bodhimandas for all assemblies, Bodhisattva Samantabhadra awakens beings as numerous as the dust motes in an ocean of worlds.
Commentary: The Bodhisattva teaches and transforms sentient beings, contemplating the past, present, and future. In every thought, using the Ten Great Vows of Bodhisattva Samantabhadra, the Bodhisattva establishes all Dharma assemblies and places of practice. Dharma doors such as these are as numerous as the sea, to awaken sentient beings as numerous as the dust motes in the oceans of worlds.
Thus, it pervades the entire Dharma Realm and, in accordance with the minds of sentient beings, causes them all to awaken.
Commentary: Like the great Bodhisattvas mentioned earlier, they expound all kinds of Dharma-gates for the sake of the entire Dharma realm, adapting to the thoughts of sentient beings and enabling them to awaken.
In every thought, in every land, may countless beings—as numerous as the dust particles of Mount Sumeru—who have fallen into the evil realms forever be free from their suffering.
Commentary: All the Bodhisattvas, in every thought-moment and in every land, each enable beings as numerous as the dust particles of Mount Sumeru—if any of them fall into the three evil paths—to forever leave suffering and attain happiness.
Cause the sentient beings, as numerous as the dust motes of Mount Sumeru, who abide in false determination to enter the assembly of right determination.
Commentary: And each Bodhisattva enables sentient beings as numerous as the particles of dust on Mount Sumeru who abide in wrong concentration to enter right concentration and attain right absorption.
Causes sentient beings as numerous as the dust motes of Mount Sumeru to be born in heaven, each according to what they desire.
Commentary: All Bodhisattvas never forget to benefit sentient beings. Therefore, each and every one of them enables sentient beings as numerous as the dust particles on Mount Sumeru to attain liberation. Sentient beings have different faculties: some like to study the Buddha Dharma, while others like to study non-Buddhist teachings. Whether it is Buddhism or a non-Buddhist teaching, Bodhisattvas use skillful means to teach in accordance with sentient beings’ preferences. For those without roots of goodness, they help them plant such roots; for those who already have roots of goodness, they help them grow. For those whose roots of goodness have grown, they help them mature; and for those whose roots have matured, they help them attain liberation and be reborn in the heavens. Originally, the heavens are not the ultimate destination: when one’s heavenly blessings are exhausted, one will fall into a lower state. But this is a gradual ascent, step by step, until one eventually leaves the Three Realms and realizes Nirvana.
Causes as many sentient beings as there are atoms in Mount Sumeru to abide in the stages of the Hearers and Pratyekabuddhas.
Commentary: Each Bodhisattva causes sentient beings as numerous as the dust particles of Mount Sumeru to abide in the fruition of Śrāvaka or Pratyekabuddha.
What is a Śrāvaka? It is a bhikshu who hears the Buddha’s voice expounding the Dharma, awakens to the Way, and attains the fruit of Arhatship.
What is a Pratyekabuddha? It is translated as “One Awakened through Conditions.” When no Buddha appears in the world, one practices: “In spring, contemplate a hundred flowers blooming; in autumn, contemplate yellow leaves falling,” and awakens to the Way. This is called a Solitary Realizer. When a Buddha appears in the world, one contemplates the twelve links of dependent origination and awakens to the Way. This is called an One Awakened through Conditions.
Cause sentient beings as numerous as the dust motes on Mount Sumeru to serve virtuous spiritual friends and be fully endowed with blessings and practices.
Commentary: All the Bodhisattvas each lead sentient beings as numerous as the dust motes of Mount Sumeru to serve good spiritual friends; only in this way are their blessings and virtues complete. Practitioners must draw near to good spiritual friends and keep away from bad spiritual friends. Why? Good spiritual friends can help your spiritual practice grow and eliminate karmic obstacles, while bad spiritual friends tend to destroy your spiritual practice and increase karmic obstacles. Therefore, in your practice, you must draw near to good spiritual friends in order to gain benefit from the Dharma. Take Sudhana as an example: in search of the Bodhisattva path, he consulted fifty-three good spiritual friends and traveled through one hundred and ten cities. In the end, he received a perfect answer and attained the highest Bodhisattva stage.
A practitioner must cultivate merit and wisdom together. Merit is cultivated outwardly, while wisdom is cultivated inwardly. To cultivate merit is to benefit sentient beings; in this way, one’s karmic rewards of merit grow greater day by day. To cultivate wisdom, one must diligently study Prajna; in this way, one’s wisdom increases day by day. To seek the unsurpassed path, one must serve virtuous spiritual friends and offer them one’s inner and outer wealth. For example, when the Buddha was still on the causal ground, practicing the Way on Snow Mountain, he offered his life to a rakshasa demon in exchange for half a verse. This is the great spirit of forgetting oneself for the sake of the Dharma.
Caused as many sentient beings as there are particles of dust in Mount Sumeru to give rise to the aspiration for unsurpassed Bodhi.
Commentary: Each Bodhisattva causes sentient beings, as numerous as the dust motes of Mount Sumeru, to arouse the vast, unsurpassed Bodhi mind. What is the Bodhi mind? It is the Four Great Vows: Sentient beings are countless; I vow to deliver them all.
Afflictions are endless; I vow to eradicate them.
The Dharma gates are unsurpassed; I vow to learn them.
The Buddha Way is unsurpassed; I vow to attain it.
Each led a number of sentient beings equal to the dust particles in Mount Sumeru to the Bodhisattva stage of non-retrogression.
Commentary: All Bodhisattvas attain the fruit of Bodhisattvahood by practicing the Bodhisattva Path. They willingly explain to all sentient beings the method for attaining the fruit of Bodhisattvahood, enabling them to attain it as well. Thus, they cause sentient beings as numerous as the dust particles on Mount Sumeru to attain the Bodhisattva stage of non-retrogression. There are three kinds of non-retrogression:
1). Irreversible mindfulness: The Bodhisattva’s mindfulness means never retreating from the mind of enlightenment, continually cultivating it, doing what is difficult to do, and enduring what is difficult to endure.
2). Non-retrogression in practice: A Bodhisattva who cultivates the Mahayana Dharma-gate and follows the Bodhisattva path does not give rise to a mind of regression, no matter what difficulties they encounter. This is unlike Shariputra, who, while following the Bodhisattva path, gave rise to a mind of regression before long.
3). Non-retrogression in position: A Bodhisattva cultivates from the stage of the Ten Faiths up to the stage of Equal Enlightenment, without regressing to become a practitioner of the Two Vehicles. The Bodhisattva gives rise to the great Bodhi aspiration; thus, “At the very first arousing of the mind, one attains right awakening.” This is the Dharma gate of sudden enlightenment.
Most Americans don’t like bowing and prostrating. But you not only want to bow and prostrate before the Buddha, you also show reverence to your teacher; that makes you a good disciple of the Buddha. After leaving home to join the monastic order, you want to attend the morning service, uphold the precepts, eat just one meal a day, sleep sitting up at night, meditate, recite sutras and mantras, and do the things other people don’t want to do—that is cultivation. You must have a compassionate and sympathetic heart, to rescue and protect sentient beings and benefit them. When they encounter difficulties, you must do your utmost to help them resolve those difficulties; that is practicing the Bodhisattva path. In short, put sentient beings first everywhere; even if you have to leap into a fire, do not hesitate.
Each caused beings as numerous as the dust particles of Mount Sumeru to attain the pure eye of wisdom and see all the equal dharmas seen by the Tathagata.
Commentary: All the Bodhisattvas each enable sentient beings as numerous as the dust motes of Mount Sumeru to attain the pure eye of wisdom—that is, the Buddha-eye—and to see all dharmas as equal, just as the Buddha sees them. The Buddha sees all sentient beings as Buddhas. Why? Because when one becomes a Buddha in equality, one sees all sentient beings as Buddhas; when one becomes a Mara king, one sees all sentient beings as Mara kings.
Causing beings as numerous as the dust motes of Mount Sumeru to abide in the ocean of all powers and vows, and using inexhaustible wisdom as a skillful means to purify all Buddha-lands.
Commentary: All the Bodhisattvas, each one causing sentient beings as numerous as the dust motes of Mount Sumeru to abide in the ten powers and the oceans of vows. Those Bodhisattvas, with boundless, inexhaustible wisdom, bring forth the Dharma-gates of expedient means to purify and adorn all the lands of the Buddhas.
Each causes sentient beings as numerous as the dust motes of Mount Sumeru to abide in Vairocana’s vast ocean of vows and be born into the Tathāgata’s family.
Commentary: All the Bodhisattvas, each and every one, cause sentient beings as numerous as the dust motes of Mount Sumeru to abide in Vairocana’s vast ocean of great vows, be born into the Tathagata’s family, and become Dharma Princes.
At that time, voices arose simultaneously from the radiance of all the bodhisattvas, reciting this verse:
Commentary: At that time, all the Bodhisattvas, as numerous as the dust motes in the ocean of worlds, simultaneously emitted sounds from their radiance and spoke a verse.
From within the many rays of light, wondrous sounds arise,
Pervading every land throughout the ten directions,
Expounding all the virtues of the Buddha’s disciples,
Enabling them to enter the wondrous path of Bodhi.
Commentary: Amidst the radiance emitted by immeasurable, boundless Bodhisattvas, wondrous and inconceivable sounds resound, pervading all of space and the Dharma realm. In the Buddha lands of the ten directions, all hear these sounds, which expound all the Dharma. They enable all Buddha-sons to clearly understand the merits of cultivating the Dharma and to realize and enter the wondrous path of Bodhi, which is none other than unsurpassed, complete, perfect enlightenment.
Through the ocean of kalpas, practicing without weariness;
Enabling suffering sentient beings to attain liberation
The mind is neither inferior nor fatigued;
Buddha’s disciples skillfully enter this expedient means
Commentary: Each Buddha must undergo a long period of cultivation spanning an ocean of kalpas before becoming a Buddha. Though the time is so long, they not only never grow weary, but continue cultivating all the while. Why? Because they vow to deliver deluded sentient beings and enable those who suffer to attain liberation. They have no thoughts of inferiority or self-deprecation, nor do deluded thoughts of weariness arise in them. All disciples of the Buddha are adept at entering this gateway of skillful means.
Shakyamuni Buddha cultivated blessings and wisdom for three asamkhyeya kalpas and cultivated the auspicious marks over a hundred kalpas. He spent three great asamkhyeya kalpas cultivating blessings and wisdom, and a hundred kalpas cultivating the thirty-two marks of excellence and eighty auspicious characteristics. Only when his merit and virtue were fully perfected did he become a Buddha.
Although he spent such a long time cultivating, he not only never grew weary or tired, but also advanced courageously and diligently without ever backsliding. We are not like that: before we have even practiced for three days, we become discouraged and want to give up. We say, “I’ve been practicing for three years, but haven’t achieved anything at all.” That is a sign of growing weary. But how can you achieve anything if you don’t practice? Don’t be impatient; with sustained effort, success will come naturally. Remember: “Haste makes waste.” A tall building is built up from the lowest level, one floor at a time. You must cultivate with your feet firmly on the ground. Don’t aim too high or seek too far afield. Rome wasn’t built in a day.
As we cultivate, we should not be selfish or make everything about ourselves. We should vow to help all sentient beings leave suffering and attain happiness; this is the sacred calling of those who cultivate the Way. We should not become lax, thinking that we have chanted the Buddha’s name enough or sat in meditation long enough. If such thoughts arise, we must quickly put them aside; otherwise, we will waste our time and accomplish nothing.
Throughout all oceans of kalpas, cultivate skillful means;
Infinite, boundless, with nothing left out;
There is no Dharma-gate that is not entered;
And ever expound that nature of quiescent extinction;
Commentary: He exhausted all the oceans of kalpas in time cultivating expedient Dharma methods. In that immeasurable, boundless span of time, there was nothing left over. Among the eighty-four thousand Dharma methods, the Buddha practiced them all, continually expounding the nature of quiescence. Therefore:
“All dharmas, from time immemorial,
are all marked by stillness.”
From time immemorial, all dharmas have been utterly still, with no forms whatsoever.
The vows possessed by all Buddhas of the three times,
Cultivate and uphold them all, bringing them to completion;
That is, for the benefit of all sentient beings,
And to practice pure deeds oneself.
Commentary: All Buddhas of the three times make vows, bringing all aspects of practice and principle to perfection. That is, they use the power of their vows to benefit all sentient beings while cultivating pure, wholesome karma themselves.
In the assemblies of all the Buddhas,
They pervade the ten directions, going everywhere;
All with the profound ocean of wisdom
Enter the Tathāgata’s Dharma of quiescent cessation.
Commentary: In all the assemblies of the Buddhas throughout the ten directions, I too attend those Dharma assemblies. The Bodhisattvas use the ocean of profound wisdom to realize and enter the wondrous Dharma of tranquil cessation spoken by the Buddha.
Each and every light is boundless
All enter the inconceivable realms
With pure wisdom-eyes, all can be seen
This is the sphere of the Bodhisattvas’ practice
Commentary: Each Bodhisattva radiates light without bounds. This light enters the inconceivable realms of all Buddhas. With pure wisdom eyes, they see all sentient beings everywhere and enable them to attain light that shines universally. This is the sphere of activity of all Bodhisattvas.
The Bodhisattva can dwell at the tip of a single hair;
Moves all the lands in the ten directions,
Without causing sentient beings to feel fear.
This is the pure ground of skillful means.
Commentary: A Bodhisattva can manifest at the tip of a hair, and at the tip of a hair a Bodhisattva can manifest. This is the great appearing within the small, and the small appearing within the great. Although a Bodhisattva within the tip of a hair can shake all the lands in the ten directions, this does not cause sentient beings to feel fear. This is the Bodhisattva’s pure skillful means.
The large appears within the small. For example, if you hang a mirror high up, you will see a very distant realm appear in it. The small appears within the large: when one looks into the mirror from a distant place, a realm also appears in it.
In each and every mote of dust, immeasurable bodies
Again manifesting various adorned Buddha-lands
In a single thought, birth and death are made visible everywhere
The one who attains the adornment of an unobstructed mind
Commentary: Within every particle of dust, the Bodhisattva has immeasurable, boundless bodies, and within each particle manifests all kinds of adorned Buddha realms. In every thought-moment, whether in life or in death, the Bodhisattva enables all sentient beings everywhere to see them. The Bodhisattva attains unobstructed wisdom and a body adorned with excellent marks.
All the kalpas that exist in the three times,
Can all appear within a single instant;
Knowing the body is like an illusion, without substance or form,
The one who realizes the unobstructed nature of Dharma,
Commentary: Past kalpas, the present kalpa, and future kalpas—all the kalpas of the three times—are revealed within a single instant, enabling sentient beings to understand that the body is inherently illusory and conjured, and has no true form.
All can enter Samantabhadra’s supreme practices;
All sentient beings delight in seeing him.
The Buddha’s disciples can abide in this Dharma-gate;
Amid all the radiant lights, a great roar resounds.
Commentary: Bodhisattva Samantabhadra cultivates an exceptionally wondrous practice-gate, which all sentient beings can enter, and they also delight in wishing to see those excellent practices. Only the Buddha’s disciples can abide in this Dharma-gate. From within that radiance issued a great roar.
At that time, because the World-Honored One wished to enable the entire great assembly of Bodhisattvas to attain the spiritual powers of the Tathāgata’s boundless realm, he emitted a light from between his eyebrows. This light was called “the wisdom-light of all Bodhisattvas, universally illuminating the wondrous treasury of the ten directions.” Its appearance was like a cloud of jeweled lamps, and it illuminated all the Buddha-lands throughout the ten directions.
Commentary: At that time, the Buddha, wishing that all the Bodhisattvas and the great assembly might attain the boundless realm of spiritual powers, emitted a beam of light from between his eyebrows. This light was called the Light of the Wisdom of All Bodhisattvas, and it illuminated the treasuries throughout the ten directions. Its appearance was like clouds of multicolored jeweled lamps, shining throughout all the Buddha lands in the ten directions.
Within it, all lands and sentient beings were made manifest. Moreover, it shook the nets of all worlds throughout, and in each particle countless Buddhas appeared.
Commentary: In the Buddha lands, all sentient beings are manifested, and all the world-nets are shaken throughout. Within each mote of dust, countless, immeasurable Buddhas appear, turning the great Dharma wheel there and teaching and transforming sentient beings.
According to the differing natures and desires of sentient beings, [it] universally rains clouds of the wondrous Dharma wheels of all Buddhas of the three times, revealing the ocean of the Tathāgata’s pāramitās; it also rains clouds of countless teachings of liberation, enabling all sentient beings to cross beyond birth and death forever; and it further rains clouds of the great vows of all Buddhas, revealing the assemblies at the bodhimaṇḍas of Samantabhadra Bodhisattva in all the worlds of the ten directions.
Commentary: The Buddha, in accordance with the differing faculties and preferences of all sentient beings, universally rains down clouds of the wondrous Dharma wheels of all Buddhas of the three times and reveals the ocean of the Buddha’s pāramitā Dharma gates. He also rains down immeasurable clouds of liberation, enabling all sentient beings to forever leave the ocean of suffering of birth and death. He also rains down clouds of the great vows of all Buddhas. In all worlds throughout the ten directions, he manifests the assembly at the bodhimaṇḍa of Bodhisattva Samantabhadra.
Having done this, he circumambulated the Buddha to the right and entered from beneath his feet.
Commentary: A stream of radiance issued from between the Buddha’s eyebrows, illuminating immeasurable world-oceans and the Buddha lands, and revealing all the Bodhisattvas, all sentient beings, and all the jeweled clouds. Within the jeweled clouds, the Dharma was expounded again to teach and transform sentient beings. The assembly at the bodhimanda of Samantabhadra Bodhisattva was also revealed. Having performed all sorts of inconceivable deeds, that stream of radiance circumambulated the Buddha to the right and then entered beneath the Buddha’s feet.
At that time, a great lotus flower suddenly appeared before the Buddha. It possessed ten kinds of adornment, which no other lotus could match.
Commentary: At that time, a great lotus flower suddenly appeared before the Buddha. It possessed all ten kinds of wondrous adornments, unlike any other lotus flower, which could compare with it.
That is to say: various jewels, interwoven, form its branches; kings of mani jewels form its core; all the treasures of the Dharma Realm make its leaves; fragrant mani jewels form its filaments; Jambunada gold adorns its platform; a wondrous net covers it above, its radiance and colors pure and clear.
Commentary: Use all the treasures in the world, interwoven together, to form the body of a great lotus flower. Use the king of maṇi jewels to form the receptacle of the great lotus flower. Use the treasures of the Dharma Realm to form its leaves. Use all the fragrant precious maṇi jewels to form the filaments of the precious lotus. Use Jambudvīpa gold to form its platform, and above the great lotus flower spread a very beautiful net. The light and colors of the lotus flower are utterly pure, untouched by even a speck of dust.
Within a single thought-moment, it manifests the miraculous transformations of boundless Buddhas and can universally give rise to every kind of sound. The king of mani jewels reflects the bodies of the Buddhas; within its sounds, it can universally expound all the vows and practices cultivated by the Bodhisattvas.
Commentary: In a single thought-moment, one can manifest the boundless supernatural powers and transformations of all the Buddhas, and emit all kinds of sounds everywhere. The forms of the Buddhas appear reflected in the king of mani jewels. Through these sounds, one universally expounds the various practices cultivated by Bodhisattvas and the various vows they make.
Once this flower had come into being, in a single instant, from within the Tathagata’s white-hair mark emerged a Bodhisattva Mahāsattva named All Dharmas Supreme Sound, together with a multitude of Bodhisattvas numbering as many as the dust motes in the oceans of worlds.
Commentary: After that great lotus flower had come into being, in a single thought-moment, a stream of white light emerged from between the Buddha’s eyebrows. Within that white light appeared a great Bodhisattva named Supreme Sound of All Dharmas, together with an assembly of Bodhisattvas as numerous as the dust particles of the world-ocean.
Having circumambulated the Tathagata to the right countless times and paid homage at the Buddha’s feet, Bodhisattva Superior Sound sat upon a lotus throne. The assembly of bodhisattvas sat upon the lotus stamens, each taking their place upon them in order.
Commentary: These Bodhisattvas circumambulated the Buddha on his right countless times, then bowed at his feet. At that time, Bodhisattva All-Dharma Victorious Sound sat upon a lotus-flower dais, while the assembly of Bodhisattvas, as numerous as dust motes in an ocean of worlds, all sat upon lotus stamens, each seated in orderly, straight rows.
That Bodhisattva, Whose Voice Surpasses All Dharmas, deeply understands the Dharma realm and gives rise to great joy. He enters the practices of the Buddhas, with unobstructed wisdom, and enters the unfathomable ocean of the Buddhas’ Dharma bodies. He goes to the presence of the Tathagatas in all lands, and from every pore of his body manifests miraculous powers. In every moment, he universally contemplates all Dharma realms. The Buddhas of the ten directions together grant him their power, enabling him to abide universally in all samadhis. Throughout future kalpas, he constantly beholds the ocean of bodies embodying the boundless qualities and merits of all Buddhas throughout all Dharma realms, as well as all samadhis, liberations, miraculous powers, and transformations.
Commentary: That Bodhisattva, All Dharma Supreme Sound, thoroughly understood the profound Dharma realm and therefore gave rise to great joy. He entered the Buddha’s practice-gateway. His wisdom was fully penetrating, unobstructed, and free of stagnation, and he had not the slightest doubt about the Buddhadharma. He had entered the immeasurable ocean of the Buddha’s Dharma and visited all the practice grounds in the lands of the Buddhas. In every pore throughout the body of that great Bodhisattva appeared inconceivable miraculous transformations. In every moment, he contemplated all Dharma realms. All the Buddhas of the ten directions and the three periods of time jointly bestowed the ten powers upon him, enabling him to abide everywhere in all samādhis. Throughout future kalpas, he constantly beheld the boundless Dharma-realm ocean of the Buddhas’ bodies of merit. And all samādhis, liberations, and miraculous transformations were just like those of the Buddhas, with no difference in rank.
Then, in the midst of the assembly, relying on the Buddha’s majestic spiritual power, he surveyed the ten directions and spoke these verses:
Commentary: The Bodhisattva All-Dharmas Victorious Voice immediately, in the midst of the assembly, relying on the Buddha’s great awe-inspiring spiritual power, observed throughout the Dharma realms of the ten directions the causes and conditions of all sentient beings, and then spoke the following verse.
The Buddha’s body fills the Dharma Realm,
It appears universally before all sentient beings,
Responding to conditions, it reaches all without exception,
Yet it ever remains upon this Bodhi seat,
Commentary: The Buddha’s Dharma Body is nowhere absent; therefore, it pervades the entire Dharma Realm and manifests before all sentient beings everywhere. The Buddha accords with the conditions of sentient beings and manifests in response to them throughout all realms. Although never leaving his original seat, he is always seated upon the vajra throne beneath the Bodhi tree.
Within each and every pore of the Tathagata,
All Buddhas of worlds as numerous as dust motes sit
Assemblies of Bodhisattvas gather and surround them
Expounding the supreme practices of Samantabhadra.
Commentary: Within every pore on the Buddha’s body, Buddhas as numerous as the dust particles in the lands are seated at the place of enlightenment. All the Bodhisattvas and the great assembly at the Dharma gathering surround the Buddha together. The Buddha is expounding the supreme practices of Bodhisattva Samantabhadra.
The Tathagata rests upon the Bodhi throne
One pore manifests many world-oceans
Each and every pore manifests likewise,
Thus pervading throughout the Dharma Realm.
Commentary: The Buddha often sits on the vajra throne beneath the Bodhi tree. In each pore, immeasurable, boundless oceans of realms are manifested. Not only are Buddha-lands manifested in one pore; in every pore, realms of this kind appear. In this way, they pervade the Dharma realm throughout the ten directions.
In each and every realm, all are firmly established;
Throughout every Buddha-land, they are pervasive.
Bodhisattvas of the ten directions gather like clouds;
Without exception, all come to the place of enlightenment.
Commentary: In every Buddha-land, the Buddha sits at the place of enlightenment beneath the bodhi tree. In all Buddha-lands, Buddhas are present, expounding the Dharma. Bodhisattvas from all ten directions gather together in numbers like clouds; not a single Bodhisattva fails to come to the Buddha’s place of enlightenment to hear the Dharma.
As numerous as the dust motes in all lands,
The ocean of Bodhisattvas whose merits shine with light
Fills the assemblies of the Tathāgata,
Extending throughout the entire Dharma Realm.
Commentary: There are Bodhisattvas as numerous as the dust particles in the seas of worlds. Each Bodhisattva has great merit and great wisdom, and therefore radiates light. These Bodhisattvas not only fill the realms in numbers as countless as dust particles in worlds, but extend to the limits of empty space and pervade the entire Dharma Realm. There is no place that is not filled with the Bodhisattvas’ light.
The Buddha-lands, as numerous as dust motes throughout the Dharma realm,
Appear within every assembly,
Such are the realms of wisdom of the emanation bodies,
Which can be established within the practices of Samantabhadra,
Commentary: No one knows how many particles of dust there are in a world. And the dust particles filling all of space throughout the Dharma Realm are even more beyond all calculation or knowledge. Yet within each particle of dust is a land; within that land are again countless, boundless particles of dust; and within each particle of dust is an assembly. In all these assemblies, Buddhas and Bodhisattvas appear. The Buddhas’ and Bodhisattvas’ countless, boundless emanation bodies, realms of wisdom and spiritual powers are all established and perfected within the practices of Bodhisattva Samantabhadra.
In the assembly of all Buddhas
The Bodhisattvas of supreme wisdom sit serenely
Each and every one hears the Dharma and rejoices
In place after place, they practice for countless kalpas
Commentary: In the great ocean-like assembly of all the Buddhas, Bodhisattvas of superior wisdom sat in solemn dignity. After hearing the Dharma, each Bodhisattva gave rise to great joy. Life after life, in every place, they all practiced throughout immeasurable kalpas.
Having entered Samantabhadra’s vast, great vows,
Each gives rise to all the Buddha-Dharmas,
Within Vairocana’s ocean of Dharma,
Through cultivation and practice, one promptly attains the Tathāgata’s stage.
Commentary: The Bodhisattvas of supreme wisdom have entered the vast ocean of Bodhisattva Samantabhadra’s great vows. Each Bodhisattva gives rise to all the Buddha-dharmas. In the Dharma ocean of Vairocana Buddha, they cultivate the path and attain the fruition of Buddhahood.
The awakening revealed by Bodhisattva Samantabhadra,
All Tathagatas praise and rejoice together.
Having attained the great spiritual powers of all Buddhas,
They pervade the Dharma realm everywhere, without exception.
Commentary: Bodhisattva Samantabhadra cultivates the Ten Great Vows, thereby awakening all Bodhisattvas; all the Buddhas of the three times praise him and rejoice together. The Bodhisattva of Supreme Wisdom has attained the great supernatural powers of all the Buddhas. He travels throughout the Dharma realms of the ten directions, continually teaching and transforming sentient beings, helping the Buddha to spread the Dharma. There is no place he does not reach.
As numerous as the dust motes in all Buddha-lands,
Constantly manifesting clouds of bodies, all fully abundant,
Everywhere emitting great light for sentient beings,
All raining Dharma-rain in accord with their minds,
Commentary: In all lands as numerous as the dust particles in worlds, clouds of bodies are constantly manifested. Those clouds fill every land, radiating great light everywhere for all sentient beings. They all rain down the Dharma rain, neither too little nor too much, in accordance with sentient beings’ needs, so that their minds may be fulfilled.
In the ten directions, ten great Bodhisattvas recited the following hundred verses to praise the Buddha’s merits and realm.
At that time, among the assembly there was also a Bodhisattva Mahāsattva named Contemplating All Victorious Dharmas Lotus-Flower-Light Wisdom King. Relying on the Buddha’s majestic power, he surveyed the ten directions and recited these verses:
Commentary: At that time, in the great assembly, there was another great Bodhisattva named King of Wisdom of the Lotus Light Who Contemplates All Excellent Dharma. Relying on the Buddha’s great and awesome spiritual power, he contemplated the causes and conditions of all sentient beings throughout the Dharma realm in the ten directions, and spoke the following verse.
The Tathāgata’s wisdom is profoundly deep,
Universally enters the Dharma realm,
Can turn in accordance with the three times
Serving as the illuminating guide for the world.
Commentary: That great Bodhisattva said, “The Buddha’s wisdom is profound and wondrous, manifesting everywhere throughout the Dharma Realm and turning the great Dharma wheel in accordance with the three times to teach and transform sentient beings. In all worlds, the Buddha is the great guide who knows more than anyone else.”
All Buddhas share the Dharma Body
Without dependence, without distinction
According to the wishes of all sentient beings
Causing them to see the Buddha’s form
Commentary: The Buddhas of the ten directions and the three times all share one Dharma body. The Buddhas neither depend on one another nor differ from one another. It is not that this Buddha relies on that Buddha, or that one Buddha depends on another. Because they do not rely on one another, there is no distinction between this and that. The Buddha accords with the minds and wishes of all sentient beings, enabling them all to see the Buddha’s form body.
Complete in all wisdom
All-knowing of all dharmas
In every land
Nothing is left unmanifest.
Commentary: All Buddhas possess the wisdom of all modes, know the true nature of all dharmas, and penetrate to their very source. In all the Buddha-lands, there is no sentient being who does not see the Buddhas appear; all see them very clearly.
The Buddha’s body and radiance
Inconceivable in form and appearance
Sentient beings who believe and delight
As is fitting, all are enabled to see.
Commentary: The Buddha’s Dharma body and radiance shine forth in all kinds of colors and with all kinds of auspicious marks, all of which are inconceivable. Sentient beings see what they have never seen and hear what they have never heard. Thus, sentient beings believe in the Buddha and delight in the Buddha, and whatever they ought to see, they are able to see. Hence: “The Way of mutual response and communion.” The Buddha is fundamentally impartial, but only sentient beings with wholesome roots can see him. If sentient beings lack wholesome roots, there is no way for them to see the Buddha. Their conditions have not yet matured; in other words, their spiritual faculties are insufficient. It is like a television: if you do not tune it to the right channel, no picture will appear.
Upon a single Buddha’s body,
Transforms into countless Buddhas;
Its thunderous voice resounds throughout all lands,
Expounding the Dharma, deep as the sea.
Commentary: Upon a single Buddha’s body, countless Buddhas can be manifested. The Buddha’s voice expounding the Dharma is like thunder, resounding throughout all Buddha realms and enabling all sentient beings to hear the Buddha’s teachings, profound and vast as the ocean.
In every single pore,
A net of light pervades the ten directions;
The wondrous sounds of the Buddha are proclaimed,
Subduing those who are hard to subdue.
Commentary: From every pore on the Buddha’s body, light radiates and gathers in space to form a net. This net of light fills the Dharma realms of the ten directions. Within the light, the Buddha’s wondrous sounds expound the Dharma, causing stubborn beings who are difficult to tame and subdue to abandon delusion and return to enlightenment, leave suffering, and attain joy.
That wondrous sound is like the sound of the Buddha expounding the Dharma. The Buddha expounds the Dharma to lead sentient beings to abandon evil and turn toward good, arouse the bodhi mind, and together attain Buddhahood.
Within the Tathagata’s radiance,
Profound, wondrous sounds constantly resound,
Praising the ocean of the Buddha’s virtues
And the practices of the Bodhisattvas.
Commentary: Within the light radiated by the Buddha, subtle and profound Dharma sounds are continually expounded. These wondrous sounds all praise the Buddha’s merits and virtues, cultivated as vast as the ocean. They praise not only the Buddha, the Dharma, and the Sangha, but also the practices cultivated by all Bodhisattvas.
The Buddha turns the wheel of the true Dharma,
Immeasurable, boundless,
The Dharma he expounds is unsurpassed;
Those of shallow wisdom cannot fathom it.
Commentary: The purpose of the Buddha’s turning of the Dharma wheel is to enable all sentient beings to develop right knowledge and right views, and to eliminate wrong knowledge and wrong views. Right knowledge and right views are the right Dharma: they benefit others rather than oneself. Wrong knowledge and wrong views are deviant teachings, serving one’s own selfish interests. The right Dharma is boundless and without limit. The Dharma spoken by the Buddha is exceedingly profound, surpassing the deviant teachings of non-Buddhist schools. The teachings of non-Buddhist schools cannot be compared with the Buddha’s Dharma; they are as different as heaven and earth. People of shallow wisdom cannot understand the truth of the Buddha’s Dharma, and so cannot practice in accordance with it.
Within all worlds,
manifesting a body and attaining perfect enlightenment
each displaying miraculous transformations
the Dharma realm is completely filled.
Commentary: The Buddhas in all the worlds of the ten directions manifest Buddha bodies and attain Perfect Enlightenment. Each Buddha manifests spiritual powers and transformations, filling the Dharma realm throughout the ten directions, causing all sentient beings to awaken upon hearing the Dharma and attain the fruit of Buddhahood.
In each and every body of the Tathagata,
Buddhas appear equal in number to sentient beings,
In all the dust-mote realms,
The power of miraculous transformation appears everywhere
Commentary: Each emanation body of the Buddha manifests Buddhas seated at places of enlightenment, equal in number to sentient beings. In lands as numerous as the dust particles in the world-oceans of the ten directions, all are manifested through the Buddha’s spiritual powers.
At that time, there was also among the assembly a Bodhisattva Mahāsattva named Dharma-Joy Wisdom-Light. Relying on the Buddha’s majestic spiritual power, he observed the ten directions and spoke in verse:
Commentary: At that time, within the great oceanic assembly, there was another great Bodhisattva named Dharma Joy Wisdom Light. Relying on the Buddha’s great awe-inspiring spiritual power, he surveyed the causes and conditions of all sentient beings throughout the Dharma realms in the ten directions and spoke this verse.
The Buddha’s body constantly manifests
The Dharma realm is completely replete
Ever expounding a vast, great sound
Resounding throughout the lands of the ten directions.
Commentary: The Buddha’s Dharma body is always manifest within the minds of sentient beings. All the Dharma realms throughout the ten directions are filled with the Buddha’s Dharma body, which constantly proclaims the vast Dharma sound. That Dharma sound reverberates throughout the lands of the ten directions, causing all sentient beings to awaken.
The Tathāgata universally manifests forms,
Pervading and entering the worlds,
According to sentient beings’ wishes and desires,
Displaying the power of supernatural abilities,
Commentary: The Buddha’s Dharma Body is neither large nor small, neither coming nor going. It is as vast as the Dharma Realm and as small as a particle of dust. The Buddha’s body pervades everywhere, neither appearing nor not appearing; it neither comes nor goes, and therefore fills the entire world. The Buddha accords with the wishes of sentient beings and manifests supernatural powers. In other words, whatever sentient beings wish for, the Buddha manifests accordingly, displaying majestic spiritual powers to bless and empower them.
The Buddha follows the minds of sentient beings
He manifests everywhere before them
Whatever sentient beings see
All is through the Buddha’s spiritual power
Commentary: The Buddha responds according to the capacities of sentient beings and their minds, manifesting everywhere before them. All the Buddhas that sentient beings see are transformations wrought by the Buddha’s miraculous powers.
Radiance has no bounds
The teaching of the Dharma is likewise immeasurable
Buddha’s disciples, according to their wisdom
Can enter and can contemplate.
Commentary: The Buddha’s radiance has no bounds, and the wondrous Dharma the Buddha constantly expounds is likewise immeasurable. The Buddha’s disciples, following the Buddha’s wisdom, enter deeply into the treasury of the sutras. Their wisdom is like the sea, and they attain the wondrous wisdom of discernment.
The Buddha-body has no birth,
Yet can manifest birth.
The nature of Dharma is like empty space;
All Buddhas abide within it.
Commentary: The Buddha’s Dharma Body neither arises nor ceases, yet, in accordance with sentient beings, it manifests birth. The Buddha’s Dharma-nature is like space; all Buddhas abide in Dharma-nature, which is also to abide in space.
Neither abiding nor departing,
Everywhere, the Buddha is seen;
Where is there no radiance?
The name is surely heard afar;
Commentary: The Buddha neither comes nor goes; neither goes nor comes, and everywhere the Buddha is seen. The Buddha’s radiance shines forth, illuminating all places. The Buddha’s renown is heard no matter how far away.
Without substance, without a place to abide
Nor can birth be found
Without marks, and without form
All that appears is like an image
Commentary: The Buddha’s Dharmakaya has no form or characteristics. Because it has no form or characteristics, it has no place of abiding. It has neither birth nor death, neither marks nor shape. The Dharmakaya’s manifestations are like bubbles on water and reflections. Bubbles and reflections are illusory; the Buddha’s Dharmakaya truly exists, but simply cannot be seen.
The Buddha accords with the minds of sentient beings
To bring forth great clouds of Dharma
Various gates of skillful means
Showing them the way to awakening and taming them.
Commentary: The Buddha adapts to the minds of sentient beings and sends forth great clouds of Dharma. All kinds of skillful means are used to guide sentient beings, awaken them, and bring them under control.
In every world,
They see the Buddha seated at the place of enlightenment,
Surrounded by the great assembly,
Illuminating the lands of the ten directions.
Commentary: In all the lands of the ten directions, all sentient beings see the Buddha seated at the place of enlightenment, surrounded by assemblies of Bodhisattvas and noble beings. The Buddha’s radiance shines throughout all the lands of the ten directions of the Dharma realm.
All Buddhas’ bodies
All possess inexhaustible marks
Though they manifest immeasurably
Their forms and features are inexhaustible
Commentary: The bodies of all Buddhas of the ten directions and three times are adorned with inexhaustible marks of excellence. Although the Buddha manifests immeasurable bodies, his original reward body can never be exhausted.
At that time, there was also among the assembly a Bodhisattva Mahāsattva named Fragrance-Flame Light Universally Bright Wisdom. Through the Buddha’s awesome spiritual power, he gazed throughout the ten directions and spoke these verses:
Commentary: At that time, in the great ocean-like assembly, there was another great Bodhisattva named Fragrant Wondrous Light Universal Illumination Wisdom. Relying on the Buddha’s great majestic spiritual power, he surveyed the causes and conditions of sentient beings throughout the worlds of the ten directions and spoke these verses.
All the Bodhisattvas in this assembly
Enter the Buddha’s inconceivable realm
Each and every one can see
All the Buddhas’ spiritual powers
Commentary: All the great Bodhisattvas in that Dharma assembly had entered the inconceivable state of the Buddhas. Each Bodhisattva could behold the miraculous powers of all the Buddhas.
The wisdom body can manifest and enter
Every atom of every Buddha-land;
Seeing the body within them,
It sees all Buddhas everywhere.
Commentary: The Buddha’s body of wisdom can enter every particle of dust throughout all worlds. Every sentient being sees the Buddha’s body in their own world, and sees the Buddhas expounding the Dharma, with sentient beings seated before the Buddhas listening to the Dharma.
Like images appearing in all worlds
In every place of the Tathagatas
Within all of those,
All display miraculous manifestations.
Commentary: The Buddha’s Dharma body is like an image, often appearing throughout all Buddha-lands, in every place where Buddhas are. Among all sentient beings, it also manifests miraculous powers to teach and transform them.
Samantabhadra’s vows and practices
Cultivated and maintained, now clear and pure
Able within all realms
To behold everywhere the Buddha’s miraculous displays.
Commentary: Bodhisattva Samantabhadra made the Ten Great Vows and practiced all kinds of other Dharma doors. His cultivation and methods of counteracting afflictions had become perfectly luminous and pure. In all the Buddha realms, he everywhere saw the Buddha’s miraculous transformations.
The body abides in every place
All are equal
Wisdom can practice in this way
Enter the Buddha’s realm.
Commentary: The Buddha’s Dharma body abides everywhere, and thus is “nowhere and yet everywhere.” All sentient beings are equal and receive the universal radiance of the Buddha’s light. The Buddha cultivates wisdom in this way to teach and transform sentient beings, and all Bodhisattvas can enter the Buddha’s realm.
Having realized the Tathāgata’s wisdom,
it shines equally throughout the Dharma Realm,
pervading the Buddha’s pores
and all the oceans of worlds.
Commentary: All the Bodhisattvas had attained the Buddha’s wisdom. They all radiated light that illuminated the entire Dharma Realm, entered every pore of the Buddha’s body, and also entered all the oceans of worlds.
In all Buddha-lands,
They all display miraculous powers,
Manifesting all kinds of bodies
And all kinds of names.
Commentary: All Buddha lands manifest the Buddha’s powers of spiritual penetrations and transformations. They also manifest various kinds of bodies and various names. The Buddha has ten bodies and ten titles.
Within a single thought-moment,
Universally manifest all miraculous transformations;
At the Bodhi site, attain perfect enlightenment,
And turn the wondrous Dharma wheel.
Commentary: In a single moment of thought, the Buddha can manifest everywhere all miraculous powers and transformations. The Buddha sits at the Bodhi site, attains Perfect, Complete Enlightenment, and turns the Wheel of Dharma to teach and transform sentient beings.
All the vast realms, All the vast realms
Inconceivable myriads of eons, Myriads of eons beyond thought
Within the Bodhisattva’s samadhi, The Bodhisattva in samadhi
All can manifest in a single thought. All can manifest in one thought.
Commentary: In all the vast, boundless realms, across millions of kalpas—that is, inconceivable kalpas—all Bodhisattvas can manifest them in a single thought while in samadhi.
All the lands of all Buddhas,
Each and every Bodhisattva,
All enter the body of the Buddha,
Boundless and inexhaustible.
Commentary: All the lands of all the Buddhas, and every Bodhisattva, enter everywhere into the pores of the Buddha’s body. Those Bodhisattvas are as numerous as the dust motes in an ocean of worlds; therefore, they are said to be boundless and inexhaustible.
At that time, there was also among the assembly a Bodhisattva Mahāsattva named Lion’s Vigorous Wisdom Light. Relying on the Buddha’s awesome spiritual power, he surveyed the ten directions and spoke these verses: At that time, among the great assembly, there was again a great Bodhisattva named Lion’s Vigor Wisdom Light. Relying on the Buddha’s majestic power, he surveyed all ten directions and spoke this verse: Commentary: At that time, in the great oceanic assembly, there was also a great Bodhisattva named Lion’s Vigorously Advancing Wisdom Light. Relying on the Buddha’s great awe-inspiring spiritual power, he surveyed the causes and conditions of sentient beings throughout the Dharma realms of the ten directions and spoke the following verse.
Vairocana Buddha
Able to turn the true Dharma wheel
All lands throughout the Dharma realm
Like clouds, pervading everywhere
Commentary: Vairocana is translated as “Pervading All Places” and is the Buddha’s Dharmakaya. This Buddha continuously turns the Wheel of Dharma throughout all Buddha realms and all Dharma realms. The Buddha’s Dharmakaya is like clouds, pervading everything.
Whatever exists in the ten directions,
All the great oceans of worlds,
The Buddha’s spiritual powers and vow power,
Everywhere turning the Wheel of Dharma,
Commentary: Throughout the realms of the ten directions and all the great oceans of worlds, by the Buddha’s spiritual powers and vow-power, he turns the great Dharma wheel in every world, teaching and transforming sentient beings.
In all the Buddha-lands
Amid vast assemblies
The names are all different
They expound the wondrous Dharma as fitting
Commentary: Throughout all the lands, there are vast and boundless Dharma assemblies. Within these assemblies are Buddhas, Bodhisattvas, and sentient beings. All the Buddhas have different names, and each expounds the wondrous Dharma according to the capacities of sentient beings.
The Tathāgata’s great power
Accomplished through Samantabhadra’s vows
In all lands
Wondrous Sound reaches everywhere
Commentary: The Buddha possesses great awe-inspiring spiritual power; this is the fulfillment of Bodhisattva Samantabhadra’s vow-power. Throughout all realms and lands, the Buddha’s wondrous voice expounding the Dharma is heard—there is no place where it cannot be heard.
Buddha bodies equal to the dust motes of worlds
Universally raining down the Dharma rain
Without arising, without distinction
Manifest in all worlds
Commentary: The Dharma bodies of each Buddha are as numerous as the dust particles in the Buddha-lands. To teach all sentient beings, the Buddha rains down the Dharma everywhere, nourishing them. The Buddha neither arises nor ceases, makes no distinctions, and manifests everywhere throughout all worlds.
Throughout countless myriad eons,
in all the dust-worlds,
the deeds practiced in ages past
are all fully proclaimed by wondrous sound.
Commentary: Throughout all the dust-worlds, there are countless oceans of kalpas. In ages past, the Buddha practiced all kinds of Dharma-gates and experienced all kinds of realms, expounding them all fully in wondrous sounds.
The dust-realms of the ten directions,
Their nets of light pervade everywhere;
Within the light, Buddhas are found throughout,
Universally transforming all sentient beings.
Commentary: Throughout all the lands in the ten directions, as numerous as dust motes, the Buddha’s nets of light shine everywhere throughout the Buddha realms. Within the light, Buddhas appear everywhere, teaching and transforming all sentient beings.
The Buddha’s body is without distinction
Permeating the Dharma Realm
Able to cause beings to see the form-body
Skillfully taming and guiding according to their faculties.
Commentary: The Buddha’s Dharma body, though without distinction, pervades the Dharma realm and also enables sentient beings to see the Buddha’s form body. In accordance with sentient beings’ faculties and dispositions, it skillfully employs expedient means to subdue stubborn beings.
All the lands of the three times
All the Guiding Masters therein
Their many different names
They teach, causing all to see.
Commentary: In all the Buddha lands throughout the ten directions and three periods of time, the great guides of all sentient beings are the Buddhas. The Buddhas have all kinds of different names. They teach the Dharma to sentient beings, enabling them to behold the Buddha’s wondrous form body.
Past, future, and present
All the Tathagatas
The wondrous Dharma wheel they turn
This assembly all hears.
Commentary: All the Buddhas of the past, present, and future ages. As each Buddha turns the wheel of the wondrous Dharma, in the assembly beneath the Bodhi tree, they hear the wondrous Dharma expounded by the Buddhas of the three ages.
At that time, there was also among the assembly a Bodhisattva Mahāsattva named Dharma-Ocean Wisdom Merit Treasury. Relying on the Buddha’s majestic spiritual power, he gazed into the ten directions and spoke these verses:
Commentary: At that time, in the great ocean assembly, there was another great Bodhisattva named Dharma Ocean Wisdom Merit Treasury. Relying on the Buddha’s great awe-inspiring spiritual power, he observed the causes and conditions of all sentient beings throughout the ten directions and spoke this verse.
The Buddha’s disciples in this assembly,
Who have skillfully cultivated various wisdoms,
These people have already entered
Such a gate of skillful means.
Commentary: All the Buddhist disciples in the assembly at the Bodhi site skillfully practice the Dharma gate of Prajñāpāramitā. Having entered the gate of wisdom, they clearly see such Dharma gates of skillful means.
Within each and every land,
They universally proclaim vast and mighty sounds,
Expounding the realms where Buddhas have practiced,
Heard throughout the worlds of the ten directions.
Commentary: Each Buddha in every Buddha-land extensively expounds the wondrous Dharma, vast and inconceivable. That is, they speak of how the Buddha practiced in past lives, how he made vows, and how he became a Buddha. That vast sound can be heard throughout all the Buddha-lands in the ten directions.
Within each and every thought,
Contemplate all phenomena everywhere,
Abide in the ground of true suchness,
And fully understand the ocean of all phenomena.
Commentary: Each Buddha, in their own mind, contemplates all Dharmas. They all abide in the Dharma-nature of true suchness, clearly understanding the ocean of Dharmas and the true aspect of all Dharmas.
In each and every Buddha-body
Countless inconceivable kalpas
Cultivating the pāramitās
And adorning and purifying the lands.
Commentary: Within each pore on the Buddha’s body appear immeasurable Buddha-lands. In the past, the Buddha passed through immeasurable kotis of kalpas, cultivating inconceivable Dharma gates. In the future, his saving of sentient beings will also be inconceivable. Long ago, when the Buddha was at the causal ground, he cultivated all the pāramitās, made offerings to the Buddhas, and adorned and purified the Buddha-lands. Practices and gates such as these are immeasurable and boundless.
Within each and every dust mote,
One can realize all phenomena.
Thus, without any obstruction,
One traverses the lands of the ten directions.
Commentary: All Buddhas can abide within every mote of dust, manifest the great within the small and the small within the great, and realize all Buddha-dharmas. Such a realm is unobstructed; it is beyond the understanding of ordinary people. The Buddha travels throughout the lands of the ten directions to teach and transform sentient beings.
In each and every Buddha-land,
I go everywhere, leaving none unvisited;
I behold the Buddha’s spiritual powers
And enter the sphere of the Buddha’s activity.
Commentary: In every Buddha-land, the Buddha teaches and transforms sentient beings. All sentient beings who see the Buddha manifest spiritual powers are able to enter the Buddha’s Dharma gate of practice. The Buddha’s spiritual powers are inconceivable.
The Buddhas’ voices are vast and great,
Throughout the Dharma realm, nothing goes unheard;
Bodhisattvas are able to understand fully;
They skillfully enter the ocean of sound.
Commentary: All the sounds of the Buddhas expound the wondrous Dharma, vast and boundless. There is no sentient being in the Dharma realms of the ten directions who does not hear the Buddha’s vast voice. All Bodhisattvas fully understand the Buddha’s realm, skillfully enter the ocean of sounds through which the Buddha expounds the Dharma, and receive the wondrous Dharma.
The ocean of kalpas expounds wondrous sound,
Those sounds are all equal, without distinction;
Wisdom pervading the three times
Enters that realm of sound.
Commentary: The Buddha expounds the wondrous Dharma throughout an ocean of kalpas; that sound is equal and makes no distinctions. Like rain that moistens all sentient beings everywhere, causing them all to receive the rain of Dharma. Wisdom thoroughly penetrates the three times. Those whose wisdom thoroughly penetrates the three times can enter the realm of the sounds of the Buddha expounding the wondrous Dharma.
The sounds possessed by sentient beings,
And the Buddha’s sounds of freedom,
They attain the wisdom of sound,
All are able to understand them completely.
Commentary: The Buddha expounds the Dharma with a single sound, and beings of every kind understand it clearly. All sentient beings can understand the Buddha’s words without any need for translation. In short, the Buddha can speak the language of every kind of being. The Buddha teaches the Dharma in a voice of perfect freedom; whatever kind of sentient being hears it attains freedom and eloquence born of wisdom. Because the Buddha possesses wisdom, all sentient beings can deeply penetrate and clearly understand every Dharma he teaches.
From the Ground, one attains the Ground
Abiding within the ground of the powers
For a hundred million kalpas, diligently practicing
The Dharma attained is thus
Commentary: From the First Ground, one realizes the realm of all the Grounds. Furthermore, to abide in the stage of the Buddha’s Ten Powers, one must diligently cultivate for a long time, through hundreds of millions of kalpas, before clearly understanding all dharmas and attaining omniscience. The Dharma thus attained is, as stated above, inconceivable.
At that time, there was again among the assembly a Bodhisattva Mahāsattva named Wisdom Lamp Universal Illumination. Relying on the Buddha’s majestic power, he surveyed the ten directions and spoke these verses:
Commentary: At that time, in the assembly, there was also a great Bodhisattva named Wisdom Lamp Universally Bright. By virtue of the Buddha’s great awesome spiritual power, he surveyed the causes and conditions of all sentient beings throughout the ten directions and spoke the following verses.
All the Tathagatas
are far removed from every mark.
If one can know this Dharma,
only then does one see the World-Honored One.
Commentary: All Buddhas of the ten directions and the three periods of time are free from all characteristics; this is what it means to understand the absence of characteristics. Although there are no characteristics, there is nothing that is not characterized. If you clearly understand this Dharma, you will truly see the World-Honored One, truly see the Guiding Teacher.
The Bodhisattva in samādhi
Wisdom’s light shines clearly everywhere
Can know all Buddhas
The intrinsic nature of freedom.
Commentary: The Bodhisattvas abide in right concentration and meditative absorption. The light of their wisdom shines throughout all worlds, and they also know all the realms of the Buddhas, whose essential nature is perfectly free. Their essential nature is suchness, unmoving, clearly and ever luminous.
Seeing the Buddha’s true body,
One immediately awakens to the profound Dharma.
Contemplating throughout the Dharma Realm,
One assumes a body according to one’s vows.
Commentary: If one sees the Buddha’s true form, essence, and nature, one will understand the wondrous, profound Dharma and observe all Dharma realms everywhere. Wherever one vows to go, one takes on a body in accordance with the power of one’s vows.
Arising from the ocean of merit
Abiding in the ground of wisdom
Contemplating all dharmas
Practicing the supreme path.
Commentary: The Buddha is born from the ocean of merit and abides securely on the ground of wisdom. The Buddha observes the true nature of all phenomena and practices the most supreme Dharma-gate.
Within all Buddha realms,
In every place of the Tathagatas,
Thus pervading the Dharma Realm,
All behold the true essence.
Commentary: In the lands of all the Buddhas of the ten directions and three times, in all the Buddhas’ places of enlightenment, and likewise throughout the Dharma realm, the Buddha’s true essence can be seen.
The vast, expansive realms of the ten directions
For myriad kalpas, diligently cultivating
Able to traverse the ocean of all dharmas of Right Universal Knowledge
Of all the dharmas
Commentary: In the vast, boundless realms of the ten directions, the Buddha diligently cultivated and practiced with vigor for millions of kalpas before attaining Perfect Universal Knowledge (knowing nothing that is not known, penetrating nothing that is not penetrated), and clearly understanding the principle of the true nature of all dharmas.
The one firm, secret body
Seen amid all particles of dust
Neither born nor possessing form
Manifest everywhere in all realms.
Commentary: The Buddha’s single indestructible, secret vajra body can be seen within every mote of dust throughout the worlds of the ten directions. The Buddha’s indestructible, secret vajra body is unborn and without marks, yet it manifests throughout true reality, turning the great Dharma wheel at the bodhimandas in all lands and teaching and transforming all sentient beings.
In accordance with the minds of all sentient beings
It universally appears before them
It displays various means to guide and tame them,
Quickly leading them toward the Buddha Way.
Commentary: The Buddha manifests in accordance with the wishes and aspirations of sentient beings. All beings with a karmic connection can see the Buddha, hear the Dharma, and encounter the Sangha; the Three Jewels manifest everywhere before sentient beings. The Buddha uses all kinds of skillful means and Dharma teachings to guide and subdue all beings, so that they may soon practice in accordance with the Dharma and attain Buddhahood.
By virtue of the Buddha’s awe-inspiring spiritual power,
Bodhisattvas appear;
Empowered by the Buddha’s power,
They behold all the Tathagatas everywhere.
Commentary: By the Buddha’s great majestic spiritual power, all the Bodhisattvas appeared within the light radiated from the Buddha’s pores. The Buddha used the Ten Powers to empower all the Bodhisattvas, enabling them to see all the Buddhas everywhere.
All guides of beings
immeasurable majestic spiritual power
awaken the bodhisattvas
pervading the entire Dharma realm.
Commentary: All spiritual masters possess immeasurable, boundless great spiritual power. The Buddha bestows blessings upon all the Bodhisattvas, enabling them to attain enlightenment. Once enlightened, the Bodhisattvas go throughout the Dharma realms in the ten directions to propagate the Buddhadharma and teach and transform sentient beings.
At that time, there was also a Bodhisattva Mahāsattva in the assembly named Flower-Flame Topknot, Universal Illumination of Wisdom. By the Buddha’s awesome power, he observed the ten directions and spoke these verses:
Commentary: At that time, in the oceanic assembly, there was a great Bodhisattva named Flower-Flame-Crest Universal-Bright Wisdom. Relying on the Buddha’s great majestic spiritual power, he surveyed the causes and conditions of all sentient beings in the ten directions and spoke this verse.
Within all lands,
Universally proclaiming wondrous, subtle sounds,
Praising the Buddha’s virtues,
The Dharma realm is completely filled,
Commentary: In all the lands of the Buddhas, wondrous Dharma sounds beyond conception are proclaimed everywhere, praising all the Buddha’s merits. Throughout the Dharma realms of the ten directions, all are filled with sounds praising the Buddha.
The Buddha takes the Dharma as his body,
Pure and clear like empty space,
Manifesting forms of every kind,
Causing them to enter this Dharma,
Commentary: The Buddha has three bodies: the Dharma Body, the Reward Body, and the Emanation Body. The Dharma Body is Vairocana Buddha, the Pure Dharma Body; the Reward Body is Locana Buddha, the Perfectly Complete Reward Body; and the Emanation Body is Shakyamuni Buddha, the Thousand-Hundred-Billion Transformation Bodies. Vairocana Buddha takes the Dharma as his body. The Dharma Body is pure like empty space, yet empty space is vast and contains myriad phenomena. All forms and colors appear within empty space, enabling all sentient beings to enter that Dharma Body and attain the Pure Dharma Body, the Perfectly Complete Reward Body, and the Thousand-Hundred-Billion Transformation Bodies.
If someone has deep faith and joy
And is embraced by the Buddha,
Know that such a person
Can give rise to the wisdom that understands the Buddha.
Commentary: If sentient beings are able to give rise to deep and expansive faith, rejoice in the Buddhadharma, and have an affinity with the Buddha, they will surely be embraced by the Buddha. You should know that such sentient beings are able to give rise to the Buddha’s wisdom.
Those of little wisdom
Cannot understand this Dharma;
Only those with a pure wisdom-eye
Can see this Dharma.
Commentary: Foolish people cannot clearly understand this Dharma. Only those with the eye of wisdom, pure and undefiled, free of distracting thoughts, can understand its principles.
By the Buddha’s mighty spiritual power,
Observing all dharmas,
At the times of entering, abiding, and departing,
All that is seen is perfectly clear.
Commentary: Only through the Buddha’s great, awe-inspiring spiritual power can one contemplate all dharmas. Whether one is contemplating or not, all the dharmas one sees are clear and distinct.
Among all dharmas,
The Dharma-gate is boundless,
Accomplish all-knowing wisdom,
Enter the deep ocean of Dharma,
Commentary: Among all the dharmas, the Dharma-gate is boundless; it can enable sentient beings to attain All-Knowledge and enter the vast, deep ocean of Dharma. Therefore: “Deeply enter the Sutra Treasury; wisdom is like the sea.”
Abiding in the Buddha’s lands,
Arising everywhere,
Neither going nor coming,
Such is the Dharma of all Buddhas.
Commentary: The Buddha dwells peacefully in the lands of the Buddhas. The Buddha’s Dharma body manifests everywhere, yet neither comes nor goes; the Dharma bodies of all Buddhas are likewise.
In all the seas of sentient beings,
The Buddha’s body appears like a reflection;
According to their differing understanding,
Thus they see the Guide.
Commentary: All sentient beings are like an ocean. The Buddha’s body is reflected in the ocean of sentient beings, just as sunlight shines upon the ocean. According to their differing degrees of clarity and understanding, sentient beings see the Guiding Teacher teaching them. Thus, those who understand deeply receive deep benefit from the Dharma, while those who understand superficially receive shallow benefit from the Dharma.
Within every pore of hair,
Each manifests spiritual powers;
Those who practice Samantabhadra’s vows
The pure can see.
Commentary: Within every pore of the Buddha, lands appear, as numerous as the dust particles in the worlds of the ten directions. The Buddhas dwelling in those lands expound the Dharma and teach and transform sentient beings. Within every pore of the Buddhas, great spiritual powers are manifested anew, causing all sentient beings to awaken the aspiration for bodhi and cultivate the practices and vows of Samantabhadra. Those whose minds are pure can see them.
The Buddha, with each and every body,
In every place, he turns the Wheel of Dharma,
The Dharma realm is entirely pervasive,
No thought or discussion can reach it,
Commentary: The Dharma body of each Buddha turns the Dharma wheel and teaches and transforms sentient beings everywhere, pervading the Dharma realms throughout the ten directions. This state is beyond the capacity of ordinary beings to conceive.
At that time, there was also among the assembly a Bodhisattva Mahāsattva named Inexhaustible Light of Majestic Virtue and Wisdom. Relying on the Buddha’s mighty spiritual power, he gazed upon the ten directions and spoke in verse:
Commentary: At that time, within the great oceanic assembly, there was another great Bodhisattva named Immeasurable Light of Majestic Virtue and Wisdom. Relying on the Buddha’s great spiritual power, he surveyed the causes and conditions of all sentient beings throughout the worlds of the ten directions and spoke this verse.
Within each and every Buddha-field
Everywhere seated at the place of enlightenment
Assemblies gather and surround
The armies of Māra are all crushed and subdued.
Commentary: In every Buddha-land, there is a Buddha seated beneath the Bodhi tree at the site of enlightenment. Bodhisattvas assist the Buddha in proclaiming the Buddhadharma, praising the Buddha together, and surrounding him. They all subdue every army of Māra.
The Buddha’s body radiates light,
Filling the ten directions.
Manifesting as appropriate,
Its forms and appearances are not all alike.
Commentary: Each of the Buddha’s bodies radiates great light, filling the Dharma realms throughout the ten directions. In response to sentient beings’ affinities, different causes and conditions are manifested, and the Buddha appears in different forms. Whatever form is needed to liberate them, the Buddha manifests that form to expound the Dharma to them.
Within each and every mote of dust,
Light fills it completely.
One universally sees the realms of the ten directions,
With all their myriad distinctions.
Commentary: In every dust-particle realm, the Buddha’s light is completely pervasive, enabling beings everywhere to see the lands of the ten directions. All kinds of distinctions appear.
The world-oceans of the ten directions,
Worlds of every kind, immeasurable,
Are all level and pure,
Made of sapphire jewels.
Commentary: In the oceans of Buddha-realms throughout the ten directions, there are also all kinds of innumerable lands. Those oceans of lands are all level and pure, and are all made of precious sapphires.
Either prostrate or stand sideways
Either resemble a closed lotus flower
Either round or square;
All kinds of forms and appearances
Commentary: Those worlds are of various shapes: some like canopies, some like things standing upright, some like closed lotus flowers, some round, some square, and so on.
All Buddha-lands throughout the Dharma realm
Travel everywhere without hindrance,
In every assembly of beings,
Constantly turn the wondrous Dharma wheel
Commentary: In all the Buddha-lands throughout the Dharma realm in the ten directions, Buddhas travel everywhere to teach and transform beings, without any obstruction. In the Dharma assemblies of each land, Buddhas constantly turn the Dharma wheel to teach and transform sentient beings.
The Buddha’s body is inconceivable
All lands are contained within it
In all such places
In the world, he expounds the true Dharma
Commentary: The Buddha’s Dharma body is wondrous beyond description. In every land, the Buddha is expounding the wondrous Dharma. Everywhere, the Buddha teaches the inconceivable true Dharma, which is also the unsurpassed, profound and subtle Dharma.
The wondrous Dharma wheel that has been turned
The nature of Dharma has no distinctions
Relying upon the one true principle
Expounding the characteristics of all dharmas
The Buddha, with a voice of perfect fullness,
Expounding the true principle,
According to differing understandings,
He reveals inexhaustible Dharma-gates.
Commentary: The Buddha uses his wondrous, perfect voice to expound the true principles. According to the capacities and dispositions of sentient beings, he teaches the boundless and inexhaustible Dharma.
Within all Buddha-lands
See the Buddha seated at the bodhi seat
The Buddha’s body appears like an image
Arising and ceasing cannot be apprehended
Commentary: In the lands of all the Buddhas, one sees the Buddha seated at the place of enlightenment. The Buddha’s body is like the moon appearing in water. When the mind-water of sentient beings is pure, the Buddha’s body naturally appears in it. With no deluded thoughts of greed, anger, or ignorance, the mind-water is pure, unstained by a single speck of dust. The Buddha’s body is neither born nor extinguished, neither pure nor defiled, neither increasing nor decreasing.
At that time, there was also among the assembly a Bodhisattva Mahasattva named Dharma-Realm Universal Illumination Wisdom, who, through the Buddha’s power, observed the ten directions and spoke these verses:
Commentary: At that time, in the great ocean-like assembly, there was another great Bodhisattva named Dharma-Realm Universal Illumination Wisdom. Relying on the Buddha’s great majestic spiritual power, he surveyed the causes and conditions of all sentient beings and spoke a verse.
Bodhisattvas belong to the Mahayana; Arhats belong to the Hinayana. Arhats are divided into four fruits: The first fruit attained is the Stage of Seeing the Path, at which point one has eliminated the eighty-eight grades of view-delusion in the three realms.
Attaining the second fruit of Arhatship is the stage of the Path of Cultivation, having severed the first six grades of thought-afflictions in the Desire Realm.
Attaining the fourth fruit of Arhatship is the stage of realization of the Path, the stage beyond learning, having eradicated the eighty-one grades of thought-delusion across the nine grounds of the three realms. The Bodhisattva path is divided into fifty-one stages, namely:
– Ten Faiths
– Ten Abodes
– Ten Practices
– Ten Dedications
– Ten Grounds
– Equal Enlightenment
Beginning with the first abiding of the Ten Abidings, when one cuts off a portion of ignorance, one realizes a portion of the Dharma body and advances one stage. When all ignorance has been completely cut off, one realizes wondrous enlightenment—that is, the fruition of Buddhahood.
In Buddhism, there is originally no distinction between the Mahayana and the Hinayana; there is only One Vehicle, namely, the Buddha Vehicle. At first, when the Buddha preached the Avatamsaka Sutra, Bodhisattvas from the ten directions all came to the Bodhi assembly to hear Him expound its wondrous principles. However, the attainments of the Śrāvakas and Pratyekabuddhas were limited, and they could not receive the Bodhisattva Dharma. Although they were in the assembly, still:
“Though having eyes, I do not see Vairocana;
though having ears, I do not hear the perfect-sudden teaching.”
Vairocana Buddha manifests a body a thousand zhang tall, but those of the Lesser Vehicle see only the Buddha appearing in the form of a bhikshu, one zhang and six chi tall, and so they do not see him. The realm of the Avatamsaka Sutra is the principle of the “One True Dharma Realm.” Those of the Lesser Vehicle naturally cannot understand it when they hear it; they are practitioners of “the emptiness of persons, but not the emptiness of dharmas,” and so they cannot hear it. Because they neither see nor hear it, those of the Lesser Vehicle believe that the Avatamsaka Sutra does not exist, and they also do not believe that it contains a realm of perfect interpenetration without obstruction, layer upon layer, without end.
Followers of the Lesser Vehicle think only of themselves and not of others. Thus, they awaken themselves but do not awaken others, liberate themselves but do not liberate others, and benefit themselves but do not benefit others—contrary to the practices of Mahayana Bodhisattvas. Bodhisattvas awaken themselves and others, liberate themselves and others, and benefit themselves and others. They may even forget themselves for the sake of sentient beings.
In short, Bodhisattvas make their resolve to benefit sentient beings, while Arhats make their resolve to benefit themselves. Mahayana and Hinayana are not inherently divided into different categories; one must look at how the resolve is made. Making a resolve to benefit others is Mahayana; making a resolve to benefit oneself is Hinayana. This is the difference, and it makes it easy for some people who do not understand Buddhadharma to grasp the difference between an Arhat and a Bodhisattva.
The Avatamsaka Sutra speaks about the practices of a Bodhisattva: how to bring forth the Bodhi mind, how to practice the Bodhisattva path, and how to teach and transform sentient beings. Naturally, this differs from the ideas of the Hinayana. Therefore, the Hinayana does not approve of this Dharma or acknowledge this sutra, claiming that it was not spoken by the Buddha, but by demons. I am reminding everyone now that this was spoken by the Buddha himself, not fabricated.
The Tathagata’s wondrous body
Its form and features inconceivable
Those who see it give rise to joy
Reverently trust in and delight in the Dharma
Commentary: The Buddha’s Dharmakaya is wondrous and inconceivable, and the Buddha’s form body is also wondrous and inconceivable. All kinds of sentient beings, whoever is able to see the Buddha’s body, give rise to joy. Because the Buddha’s light shines everywhere, any sentient being who has a karmic affinity and is touched by the Buddha’s light will immediately have faith in the Buddha, revere the Buddha, and make offerings to the Buddha. Afterward, they will joyfully delight in hearing the Buddha Dharma, and believe, accept, uphold, and practice it.
All the marks of the Buddha’s body
All appear as countless Buddhas
Universally enter the realms of the ten directions
Within each and every particle of dust.
Commentary: The Buddha has the thirty-two major marks of a great person and the eighty minor characteristics, so his body is adorned with auspicious marks. Not only do infinite, boundless Buddhas appear within each mark, but infinite, boundless realms also appear in every pore. These countless Buddhas pervade the Dharma Realm in the ten directions, proclaiming the wondrous Dharma in every mote of dust and teaching and transforming the countless sentient beings throughout the Dharma Realm.
The Buddha’s countenance is complete with twenty kinds of excellent marks, his body with twelve kinds, and his hands and feet with ten kinds. When the Buddha cultivated the excellent marks over a hundred kalpas, he cultivated the thirty-two excellent marks through thirty-two kinds of pure practice. These are explained in detail in the Chapter on the Ocean of Marks of the Tathagata’s Ten Bodies and the Chapter on the Merits of the Tathagata’s Auspicious Marks and Radiance.
The ocean of lands in the ten directions
Immeasurable, boundless Buddhas
All within each moment of thought
Each manifests supernatural powers
Commentary: In all the lands throughout the ten directions, countless as the ocean, there is a Buddha in each Buddha-land, teaching sentient beings there. Thus, we speak of immeasurable, boundless Buddhas. In every moment, all the Buddhas go to each Buddha-land and manifest their spiritual powers to teach sentient beings.
The greatly wise Bodhisattvas
Deeply enter the ocean of Dharma;
Through the blessing of the Buddha’s power,
They can know this skillful means.
Commentary: The Bodhisattvas possess great wisdom. They all deeply enter the treasury of the Sutras, and their wisdom is like the sea. It is through the Buddha’s power of blessing and support that they are able to know this skillful means Dharma-door.
If anyone abides
In Samantabhadra’s many vows and practices,
They will behold those many Buddha lands
And all the Buddhas’ spiritual powers.
Commentary: If someone arouses the bodhi mind and abides in the practices and vows of Samantabhadra, they can see all the Buddha lands and all the spiritual powers of the Buddhas.
If a person has faith and understanding,
And through the great vows
Is endowed with profound wisdom,
They comprehend all phenomena.
Commentary: For us who cultivate the Way, the most important thing is to have faith; only then can we develop understanding, put it into practice, and attain realization. If even one of these four steps is missing, we cannot accomplish our spiritual path. Once we have faith, we must make great vows. After making vows, we must study the sutras, practice in accordance with the Dharma, and only then can we attain the fruit. Therefore, we must have faith, understanding, and great vows. If we possess profound Prajñā wisdom, we will thoroughly understand the principle of the true nature of all dharmas.
Able, within the bodies of all Buddhas,
Contemplating each one,
Forms and sounds are unobstructed,
Fully understanding all realms,
Commentary: In the realm of the Dharma bodies of all Buddhas, each contemplates the principle by which the Buddhas attain Buddhahood. Within that realm, forms and sounds are unobstructed, and thus the realm of the Buddhas is clearly understood and fully penetrated.
Able within the bodies of all Buddhas,
Abiding in the practice of wisdom,
Swiftly enter the Tathagata’s ground,
Universally encompass the Dharma realm,
Commentary: When a Bodhisattva abides within the bodies of all Buddhas, in the Buddha’s wisdom and practices, they will swiftly attain the Buddha’s stage, teach and transform sentient beings everywhere, and gather them in so that they may attain the Buddha Way together.
Buddha-lands as numerous as dust motes
All such lands
Can be made, within a single thought-moment
To appear in each and every dust mote.
Commentary: Buddha-lands as numerous as dust particles appear within every dust particle. A Bodhisattva can, in a single thought, manifest all Buddha-lands within every dust particle. Within every dust particle of the Buddha-lands, Buddha-lands appear once again.
All the lands,
Together with their miraculous powers,
All appear within a single realm;
Such is the Bodhisattva’s power.
Commentary: All Buddha-lands and the realms of the wondrous spiritual powers and activities of all Buddhas manifest within a single Buddha-land. Bodhisattvas can do the same through their own power—that is, they can do so only by receiving the Buddhas’ empowering blessing.
At that time, there was also among the assembly a Bodhisattva Mahasattva named Unimpeded Wisdom of the Power of Diligence. Relying on the Buddha’s majestic spiritual power, he observed the ten directions and spoke in verse, saying:
Commentary: At that time, within the great ocean-like assembly, there was another great Bodhisattva named Unimpeded Wisdom of the Power of Diligence. By means of his great majestic spiritual power, he surveyed the causes and conditions of all sentient beings throughout the Dharma realms of the ten directions and spoke this verse.
A Buddha has perfected the three forms of awakening. What are the three? They are awakening oneself, awakening others, and perfecting the practice of awakening.
Ordinary people are confused and deluded, and have not awakened; this is non-awakening. Those of the Two Vehicles awaken themselves. Those who practice the Four Noble Truths and the Twelve Links of Dependent Origination and thereby gain enlightenment are said to have awakened themselves. Although they have awakened, they do not wish to teach and guide sentient beings so that they, too, may awaken. Thus: “The great bodhisattvas don’t concern themselves with others; Amitabha Buddha, each minding his own affairs.” They do not give rise to the bodhi resolve, but wish only to be people who bring their own liberation to completion.
Bodhisattvas not only awaken themselves but also awaken others. They are compassionate, and share with others what they have come to understand rather than keeping it to themselves. Bodhisattvas vow that all sentient beings will awaken, and hope that all beings will attain Buddhahood together. This is awakening others.
At the beginning, when the Buddha expounded the Dharma, he did not say that all sentient beings have Buddha-nature and can all become Buddhas. If he had said so, the sentient beings who heard it would have run away, because they did not know they had the opportunity to become Buddhas and thought that only Buddhas could become Buddhas. If he had told sentient beings, “You can become a Buddha,” they absolutely would not have believed him, thinking it made no sense and that becoming a Buddha was not something sentient beings could attain. Therefore, when the Buddha taught the Flower Garland Sutra, no one listened to the Dharma; even those who did listen could not fully understand this Dharma.
Later, he preached the Āgama Sutras specifically for those of the Lesser Vehicle, explaining the principle that the person is empty but the dharmas are not. After finishing the Lesser Vehicle teachings, he preached the Vaipulya Sutras, thus beginning to teach the Mahayana and explain the principle that consciousness exists but its nature is empty. After finishing the Vaipulya Sutras, he preached the Prajñā Sutras, focusing exclusively on the principle of emptiness.
Throughout those forty years, at no point did he say that everyone could become a Buddha. Finally, when he preached the Lotus Sutra, he set aside the provisional teachings and revealed the true teaching. He no longer needed the expedient teachings he had given before, but instead taught the true One Vehicle Dharma—that is, the principle of true emptiness and wondrous existence.
Therefore, at the Lotus assembly, the Buddha said to the great gathering, “You can all become Buddhas; that means all sentient beings can also become Buddhas.” After the Buddha said this, some people reacted by withdrawing: five thousand bhikshus left. Why? Because they did not believe that sentient beings could become Buddhas. Their reasoning was: “Previously, the Buddha did not say that everyone could become a Buddha, but now he says that everyone can become a Buddha. Which is ultimately correct?” Thus doubts arose in them, and they left the Dharma assembly.
As the Buddha was expounding the Dharma at that time, an event occurred. Because the Mahayana Dharma is wondrous and inconceivable, it is not easy to make people believe in it. Therefore, five thousand arrogant bhikshus withdrew because they did not believe what the Buddha was saying.
At present, there are no people who believe in the Mahayana Dharma, as in Sri Lanka, Burma, and Thailand. These countries practice the Buddhist Dharma, but although they do not set up sects of their own and draw boundaries, they are unwilling to study the Mahayana Dharma. One could say: “The Dharma of the Lesser Vehicle is too conservative; the Dharma of the Greater Vehicle is too enlightened.” If we study the truth together, we should not become attached to one another, but should align ourselves with the truth and spread it throughout the world. In this way, we can sustain the Buddha’s wisdom-life, widely propagate the Buddha Dharma, benefit sentient beings, and help them leave suffering and attain joy.
All the sutras were spoken by the Buddha, so why divide them into Mahayana and Hinayana? The misfortune of Buddhism is that disputes have arisen where none existed. In India, Hinayana had as many as twenty schools, while in China, Mahayana had as many as eight. These schools were established and debated with one another; they even split apart, each going its own way, until they became utterly incompatible. This phenomenon persists to this day, especially in disputes between Chan and Pure Land practitioners, who slander one another and thereby undo the Buddha’s original intention in teaching the Dharma. We are disciples of the Buddha and should reflect on this, feel ashamed, and not let the painstaking efforts of our Original Teacher go to waste. We should unite and work together for Buddhism, spreading the Buddha-Dharma to every corner of the world so that people may live in harmony and be free of greed, anger, and delusion. Then the world will truly be free of war and will forever be a world of Ultimate Bliss.
The Buddha proclaims one wondrous sound
Heard throughout the worlds of the ten directions
All sounds are fully complete
The Dharma rain fills and pervades all
Commentary: When the Buddha expounds the Dharma in a single sound, sentient beings understand the true principle clearly, each according to their own kind. The Buddha’s wondrous voice reaches the ears of all sentient beings throughout the Dharma realms of the ten directions, enabling them all to hear it. The Buddha’s wondrous voice, teaching the Dharma, is like rain, nourishing everywhere and enabling all sentient beings to gain benefit from the Dharma and rejoice greatly.
All oceans of words, all seas of words,
All sounds according to their kinds, every kind of sound,
In all Buddha-lands, in every Buddha-land,
Turn the pure Dharma Wheel, turn the pure Dharma Wheel.
Commentary: Human beings have the sounds of human beings, birds have the sounds of birds, and animals have the sounds of animals. There are many different scripts in the world; scripts represent languages, and there are even many different languages. Human wisdom is limited: no matter how intelligent someone may be, they cannot learn every language. Yet a single sound of the Buddha accords with every ocean of words, so that no matter what kind of sentient being they are, all who hear the Buddha expound the Dharma understand it clearly. In all Buddha-lands, the Buddhas there turn the great pure Dharma wheel and teach and transform sentient beings.
All lands and realms
All see the Buddha’s miraculous manifestations,
Listen to the sound of the Dharma spoken by the Buddha
Having heard, proceed toward Bodhi
Commentary: All sentient beings throughout all the Buddha lands in the ten directions can see the Buddha’s miraculous manifestations and hear the Buddha expound the wondrous Dharma. After hearing it, they give rise to the aspiration for enlightenment and set out on the path to enlightenment.
In all the lands of the Dharma realm,
Within each and every mote of dust,
The Tathāgata’s power of liberation
Manifests its body everywhere therein.
Commentary: In the Buddha-lands throughout the Dharma realms of the ten directions, within every mote of dust, the Buddha’s power of liberation is present, manifesting everywhere there and expounding the wondrous Dharma for sentient beings.
The Dharma body is like empty space
Unobstructed, without distinction
Forms and shapes are like images
All kinds of appearances manifest
Commentary: The Buddha’s Dharma body is like empty space: it has no form or appearance, and therefore there is neither obstruction nor difference. The Buddha’s visible form appears like a reflection: when the body faces east, the reflection faces west; when the body faces west, the reflection faces east. In this way, all kinds of appearances manifest.
Image-forms have no location
Like space, without essential nature
The person of vast wisdom
Fully realizes its equality
Commentary: Images and statues have no fixed location; they appear in the minds of sentient beings with whom they have a karmic connection. The Buddha’s Dharma body is like empty space and has no intrinsic nature. Only Bodhisattvas of vast wisdom can fully understand and penetrate this principle of equality.
The Buddha-body cannot be grasped
Unborn, neither arising nor made
In response to things, manifests everywhere before them
Equal, like empty space.
Commentary: The Buddha-body cannot be grasped, nor can it be cast aside. For it neither comes nor goes, neither arises nor ceases; it is neither new nor old, and thus no action is initiated. The Buddha-body manifests according to conditions and teaches sentient beings in response to their capacities. Toward all sentient beings, it is equal, like space, making no distinctions.
All Buddhas of the ten directions,
Enter completely into a single hair pore;
Each manifests miraculous powers;
The eye of wisdom can behold them;
Commentary: All the Buddhas throughout the Dharma realms of the ten directions enter into a single pore of the Buddha. Within that pore, each and every one manifests supernatural powers. Only a Bodhisattva with the eye of wisdom can contemplate and see that realm.
Vairocana Buddha
Vow-power pervades the Dharma Realm
In all lands
Ever turning the unsurpassed wheel
Commentary: Vairocana Buddha is the Pure Dharma Body, pervading everywhere. His power of vows is supreme; there is nowhere his vows fail to be fulfilled. He dwells in all lands, constantly turning the unsurpassed wondrous Dharma wheel, continually expounding the wondrous Dharma and teaching sentient beings at every moment.
A single hair manifests miraculous transformations;
All Buddhas speak together
Of the sutra throughout immeasurable kalpas,
Yet its bounds cannot be known.
Commentary: Within a single pore, all kinds of miraculous transformations appear. Though the pore is tiny, it can contain the Dharma realms of the ten directions. The Buddhas in the Dharma realms of the ten directions can expound the wondrous Dharma simultaneously. Even after countless kalpas, one would not know when their teaching would end. Time stretches out in such abundance that its bounds cannot be known.
Just as in the bodhimanda of this four-continent world, through the Buddha’s spiritual power, assemblies of bodhisattvas as numerous as the dust motes in a hundred million world-oceans came gathering from each of the ten directions, so too, one should know, in every bodhimanda of the four continents throughout all world-oceans, it is entirely the same.
Commentary: Just as in the Dharma assembly of a single four-continent world, through the great awe-inspiring spiritual power of the Buddhas, in the worlds of the ten directions, Bodhisattvas as numerous as the dust motes in a hundred million world-oceans appear in each direction, and the great assembly gathers at the Buddha’s place to draw near to Shakyamuni Buddha.
You should know that in every ocean of worlds there are many groups of four continents. In all the Buddha’s bodhimandas, every such group of four continents is the same. Many Bodhisattvas, as numerous as dust motes, gather there to hear the Buddha expound the Avataṃsaka Sūtra.
END OF CHAPTER 2