Flower Adornment Sutra – Chapter 21

Commentary: Venerable Master Hsuan Hua (宣化)
Chinese translation: Tang Dynasty by the Tripitaka Master Shramana Shikshananda of Khotan
Vietnamese translation: Bhikshu Thích Minh Định

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Chapter 21 – Ten Practices

Practitioners of the Way must cultivate in accordance with the wisdom of the Buddha; this is the one who relies (能依). The Ten Practices are what is relied upon (所依): one cultivates in accordance with the Dharma gates of the Ten Practices. The Ten Practices are the Ten Perfections. Bodhisattvas must cultivate the Ten Perfections (the Dharma gates of the Pāramitās). Only when their merit and virtue are complete can they realize and enter the three stages of the Worthies (the Ten Abodes, Ten Practices, and Ten Dedications), and thereafter realize and enter the ten stages of the Noble Ones (the Ten Grounds). What are the Ten Practices?

The Joyful Practice (giving).
The Benefiting Practice (precepts).
The Non-opposition Practice (patience).
The Unyielding Practice (diligence).
The Practice of Freedom from Confusion (meditation).
The Skillful Manifestation Practice (prajna).
The Nonattachment Practice (skillful means).
The Difficult-to-Attain Practice (vows).
The Good Dharma Practice (powers).
The True Reality Practice (wisdom).

How do these ten practices teach people who cultivate the Way to practice and apply effort? This chapter is the twenty-first of the eighty chapters of the Avatamsaka Sutra.

At that time, Bodhisattva Merit Forest, by the Buddha’s spiritual power, entered the Bodhisattva Samādhi of Good Reflection.

Commentary: After finishing the previous Chapter of Verses of Praise in the Yama Palace, at that time the presiding Dharma teacher of the fourth assembly of the Avatamsaka Sutra, the great Bodhisattva Merit Forest, relying on the blessing of the great awesome spiritual power of the Buddha Shakyamuni, entered the samadhi of Bodhisattva Contemplation.

“Merit” means accomplishing meritorious deeds. In cultivation, one must benefit everyone; this is called accomplishing merit. “Virtue” means hidden virtue—that is, benefiting others without wanting them to know. Hence the phrase “hidden virtue and moral conduct.”

In short, when doing good deeds, do not want others to know; when doing evil deeds, want others to know. Why? So that there is an opportunity to correct one’s faults. First, one must accomplish merit. Only when one’s meritorious practices are perfected can one have virtue. Because merit and virtue are as numerous as trees in a forest, this is why he is called the Great Bodhisattva Merit Forest.

The Great Bodhisattva Forest of Merit and Virtue was very humble and had no conceited or arrogant thoughts. In all his words and actions, he directed every merit toward the Buddhas or toward sentient beings throughout the Dharma Realm. Before speaking the Dharma, he first said that only by relying on the Buddhas’ awesome power could he speak the Dharma. This showed that he had no arrogance. He never said anything like, “Look at me! I, Bodhisattva Forest of Merit and Virtue, am good at cultivating, good at speaking the Dharma, and good at entering samadhi.” He absolutely never had such thoughts. We who cultivate the Way must learn from Bodhisattva Forest of Merit and Virtue and strive to be like him. We must not behave arrogantly.

The Bodhisattva’s Samādhi of Reflection means entering the supreme meditative concentration. The realms described in the Avataṃsaka Sūtra are all inconceivable realms, and are the mother of all samādhis. The Buddha Śākyamuni, beneath the Bodhi tree, did not move from his seat; while in samādhi, he went to six places—the Hall of Universal Light, the Trāyastriṃśa Heaven, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Enjoying Transformations, and the Jeta Grove—and expounded the wondrous Dharma of this Great Expansive Buddha Flower Garland Sūtra.

Having entered this samadhi, in each of the ten directions, beyond worlds numbering as many as the dust motes in ten thousand Buddha-lands, there were Buddhas numbering as many as the dust motes in ten thousand Buddha-lands. All were named Merit Forest, and they appeared before Bodhisattva Merit Forest and said: “Well done, Buddha’s son! You have been able to enter this Samadhi of Good Contemplation.”

Commentary: After the Bodhisattva Merit Forest entered the Samadhi of Bodhisattva Contemplation, in each of the ten directions, beyond Buddha-lands as numerous as the dust motes in ten thousand Buddha-lands, there were also Buddhas as numerous as the dust motes in ten thousand Buddha-lands. Their names were all Buddha Merit Forest. All of them appeared at the same time before the great Bodhisattva Merit Forest and, speaking with different mouths but in unison, said: “Excellent! Excellent, Buddha’s son! You have cultivated the six perfections and myriad practices for a long time, and have only now been able to enter the Samadhi of Bodhisattva Contemplation.”

Good man! This is the joint empowerment bestowed upon you by the Buddhas of the same name, whose number is equal to the dust motes in ten thousand Buddha-lands in each of the ten directions. It is also through the power of Vairocana Tathāgata’s past vows and spiritual might, and the power of the wholesome roots of the bodhisattva assembly, that you enter this samādhi and expound the Dharma.

Good man! In each of the ten directions, Buddhas bearing the same name, as numerous as the dust particles in myriad Buddha-worlds, together bestow their blessings upon you. This is also due to the vow-power and spiritual power of Vairocana Tathāgata from long ago, and the power of the Bodhisattvas’ roots of goodness, enabling you to enter this samādhi and expound the Dharma.

Commentary: The Buddhas, as numerous as the dust motes in myriad Buddha-lands, further said: “Good man! This is because the Buddhas of Merit Forest in each of the ten directions, as numerous as the dust motes in myriad Buddha-lands, have all come together to bless you, enabling you to enter this samadhi. It is also due to the vows and great awe-inspiring spiritual power of Vairocana Buddha, the Pure Dharma Body, from long ago, together with the power of the roots of goodness cultivated by the Bodhisattvas, that you are able to enter the Bodhisattva’s Samadhi of Reflection, in order to expound the wondrous Dharma of the Ten Practices for sentient beings.”

For the sake of increasing the Buddha’s wisdom, penetrating the Dharma realm, fully understanding the realm of sentient beings, entering without obstruction, practicing without hindrance, attaining immeasurable skillful means, embracing the nature of omniscience, awakening to all dharmas, knowing all faculties, and being able to retain and expound all teachings—that is, to bring forth the ten kinds of bodhisattva practices.

Commentary: The Great Bodhisattva Meritorious Forest expounded all dharmas for these reasons: to enable all sentient beings to increase their Buddha-wisdom; to enable all sentient beings to enter deeply into the Dharma realm and understand its nature; to enable all sentient beings to fully discern the realms of all sentient beings; to enable all sentient beings to enter realms without obstruction; to enable all sentient beings to practice without obstruction; to enable all sentient beings to attain immeasurable skillful means and Dharma-gates; to enable all sentient beings to gather in all aspects of wisdom; to enable all sentient beings to awaken to the true aspects of all dharmas; to enable all sentient beings to know the faculties and dispositions of all sentient beings; and to enable all sentient beings to uphold, receive, and expound the principles of the true aspects of all dharmas. For these ten reasons, he expounded the Dharma-gate of the Bodhisattva’s Ten Practices.

Good man, you should rely on the Buddha’s majestic spiritual power to expound this Dharma. At that time, all the Buddhas bestowed upon Bodhisattva Merit Forest unobstructed wisdom, unattached wisdom, uninterrupted wisdom, teacherless wisdom, undeluded wisdom, distinctive wisdom, faultless wisdom, immeasurable wisdom, unsurpassed wisdom, liberating wisdom, and invincible wisdom. Why? Because the power of this samadhi is such, and the Dharma is such.

Commentary: The countless, immeasurable Buddhas again called out to Merit Forest: “Good man! Now you must rely on the great majestic spiritual power and blessing of all the Buddhas of the ten directions and Vairocana Buddha (the Dharma body of Shakyamuni Buddha) to expound the inconceivable sublime Dharma of the Ten Practices.” At that time, Buddhas named Merit Forest, as numerous as the dust motes in ten thousand Buddha-lands, all came to touch the head of the great Bodhisattva Merit Forest, empowering him and bestowing upon him the unobstructed, all-encompassing wisdom. They also bestowed upon him the wisdom of nonattachment, the wisdom of continuity, the wisdom that understands spontaneously without a teacher, the wisdom free from ignorance, the unchanging wisdom, the undiminishing wisdom, the immeasurable wisdom, the wisdom free from indolence, and the wisdom of nonappropriation. Why did the Buddhas bestow these ten kinds of wisdom upon the great Bodhisattva Merit Forest? Because this was the power of the Bodhisattva’s Samadhi of Contemplation, the Buddhas came to empower the great Bodhisattva Merit Forest and bestow these great wisdoms upon him.

At that time, all the Buddhas each extended their right hands and stroked the crown of Bodhisattva Merit Forest. Then Bodhisattva Merit Forest immediately arose from samādhi and said to the bodhisattvas: “Children of the Buddha, the practices of bodhisattvas are inconceivable, equal to the Dharma realm and the realm of space. Why? Because great bodhisattvas learn from the Buddhas of the three times and cultivate their practices.”

Commentary: At that time, the Buddhas, as numerous as the dust particles in ten thousand Buddha-lands (the Buddhas of Merit Forest), each extended his right hand and touched the crown of Bodhisattva Merit Forest’s head. This was the ritual by which the Buddhas bestowed their blessings upon Bodhisattva Merit Forest, enabling him to attain wisdom.

After the Buddhas had touched the crown of his head, Bodhisattva Merit Forest arose from the Bodhisattva Contemplation Samadhi and said to all the Bodhisattvas in the Flower Garland assembly: “Disciples of the Buddha! The practices cultivated by Bodhisattvas are truly inconceivable and wondrous beyond description; they are equal to the ten Dharma realms and the realm of empty space. Why? Because great Bodhisattvas who arouse the bodhi mind and follow the Bodhisattva path must learn the practices cultivated by all the Buddhas of the three times.”

Children of the Buddha, what are the practices of the Bodhisattva Mahasattva? Children of the Buddha, the Bodhisattva Mahasattva has ten kinds of practices, proclaimed by the Buddhas of the three times.

Commentary: Bodhisattva Meritorious Forest again called out, “Disciples of the Buddha! What are the practices that great Bodhisattvas cultivate? Do you all know?” He again called out, “Disciples of the Buddha! Great Bodhisattvas must cultivate these ten practices. The Buddhas of the past, the Buddhas of the present, and the Buddhas of the future have all proclaimed these ten practices. This is an opportunity that is hard to encounter even once in a thousand years, so I hope everyone will listen attentively. If you let this opportunity slip by and do not listen with care, letting the words pass by like wind through your ears, you will regret it later, when it is too late.”

What are the ten? The first is the Practice of Joy; the second, the Practice of Benefiting Others; the third, the Practice of Non-Opposition; the fourth, the Unyielding Practice; the fifth, the Practice Free from Delusion and Confusion; the sixth, the Practice of Skillful Manifestation; the seventh, the Practice of Nonattachment; the eighth, the Difficult-to-Attain Practice; the ninth, the Practice of Good Dharma; and the tenth, the Practice of Truth. These are the ten.

Commentary: What are the ten practice-gates? They are: **Joyful Practice:** The Dharma-door of giving practiced by Bodhisattvas not only makes them joyful themselves, but also brings joy to sentient beings.

**Beneficial Practice:** The Dharma-door of upholding the precepts practiced by Bodhisattvas benefits sentient beings in every way, enabling them to enjoy comfort and abundance.

**Non-oppositional Practice:** The Dharma-door of patience practiced by Bodhisattvas is contrary neither to themselves nor to sentient beings.

**Unyielding Practice:** The Dharma-door of diligence practiced by Bodhisattvas neither discourages them nor causes sentient beings to be discouraged.

**Practice Free from Delusion and Confusion:** In the Dharma-door of meditation practiced by Bodhisattvas, body and mind are not inverted. Because they possess the power of concentration, their conduct is not confused.

**Skillful Manifestation Practice:** Through the Dharma-door of Prajñā practiced by Bodhisattvas, they clearly understand that worldly dharmas are impermanent, suffering, empty, and without self; and they understand that supramundane dharmas are eternal, blissful, self, and pure.

**Nonattachment Practice:** In the Dharma-door of skillful means practiced by Bodhisattvas, they are not obstructed by the circumstances of either phenomena or principle, and use skillful means to liberate sentient beings.

**Difficult-to-Attain Practice:** The Dharma-door of vows practiced by Bodhisattvas consists of great vows and great practice, great loving-kindness and great compassion, liberating all sentient beings.

**Wholesome Dharma Practice:** Through the Dharma-door of power practiced by Bodhisattvas, they have the power of wisdom and can then practice all wholesome dharmas. Those with the power of delusion wish to do all unwholesome deeds.

**True Practice:** Through the Dharma-door of wisdom practiced by Bodhisattvas, their words and deeds are never false; everything is true.

These are the ten practices cultivated by Bodhisattvas, and also the ten standards for those who cultivate the Way. If everyone puts them into practice, everyone will be a Bodhisattva.

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O sons of the Buddha, what is the joyful practice of the Bodhisattva-Mahāsattvas?

Commentary: The Great Bodhisattva Merit Forest asks himself and answers himself. He poses the question himself, then answers it himself. So once again he calls out, “Disciples of the Buddha! Do you know the joyful practice cultivated by great Bodhisattvas? I will explain it to you now; please listen attentively.”

O disciple of the Buddha! This Bodhisattva is a great benefactor; whatever he possesses, he is able to give generously.

Commentary: Any Bodhisattva who cultivates the practice of joyful giving must be a great donor, giving all their wealth and possessions to any beings in need. Whether external wealth (kingdom, wife, and children) or internal wealth (head, eyes, marrow, and brain), they give without the slightest reluctance. Thus, “the three wheels are empty.” This means there is no giver, no recipient, and no thing given; only with this understanding is giving truly genuine. There are three kinds of giving: giving material wealth (cultivating merit), giving the Dharma (cultivating wisdom), and giving fearlessness. All who follow Buddhism should practice giving; the merit thereby gained is immeasurable.

Their minds are impartial, without regret or remorse. They expect no reward, seek no fame, and covet no material gain. They act only to rescue and protect all sentient beings, embrace all sentient beings, and benefit all sentient beings.

Commentary: This Bodhisattva practices the conduct of joy. His mind is impartial, making no distinction between self and others. Thus: “Great kindness without conditions; great compassion in one substance.” He gives all his possessions equally to anyone who asks, making no distinction between this person and that person, or between those close to him and those distant from him. After giving, he absolutely does not feel regret or stinginess. Nor does he think, “Give a little and receive ten thousandfold in return”; nor does he hope for a good karmic reward, seek fame, or greedily scheme to win people’s praise; still less does he seek material gain from others. He has no improper thought of giving a little in the hope of getting much. He gives himself completely to save others, enabling sentient beings to leave the sea of suffering and attain the everlasting bliss of the true self and purity.

Why does a Bodhisattva wish to give? To save and protect all sentient beings, and to embrace them all—that is why the Bodhisattva gives. Yet they are not greedy, nor do they seek anything in return.

To learn the practices originally cultivated by all Buddhas, to recollect the practices originally cultivated by all Buddhas, to delight in the practices originally cultivated by all Buddhas, to purify the practices originally cultivated by all Buddhas, to increase the practices originally cultivated by all Buddhas, to uphold the practices originally cultivated by all Buddhas, to manifest the practices originally cultivated by all Buddhas, to expound the practices originally cultivated by all Buddhas, and to enable all sentient beings to leave suffering and attain happiness.

Commentary: Bodhisattvas practice giving because they wish to learn the practices cultivated in the past by all Buddhas of the ten directions and the three times; because they wish to recall and remember the practices cultivated in the past by the Buddhas; because they delight in the practices cultivated in the past by all Buddhas; because they wish to purify the practices cultivated in the past by the Buddhas; because they wish to increase the practices cultivated in the past by the Buddhas; because they wish to uphold the practices cultivated in the past by the Buddhas; because they wish to manifest the practices cultivated in the past by the Buddhas; and because they wish to expound the practices cultivated in the past by the Buddhas. To enable all sentient beings to leave suffering and attain joy, and for the benefit of all sentient beings, Bodhisattvas cultivate the Dharma practice of giving. Bodhisattvas sacrifice their own interests in order to seek happiness for sentient beings. Such a spirit of great loving-kindness and great compassion is truly magnificent! Therefore: “When you see a worthy person, aspire to be their equal.” When we receive the Bodhisattva precepts, we must learn from the Bodhisattvas and aspire to be their equal; only then will we not be unworthy of the name of Buddha’s disciples.

Disciples of the Buddha! When a Bodhisattva Mahāsattva practices this conduct, he brings joy and delight to all sentient beings. Wherever in the lands of the various directions there are places of poverty and scarcity, through the power of his vows he is born there, noble and exceedingly wealthy, with inexhaustible riches and treasures.

Commentary: The Great Bodhisattva Merit Forest once again addressed the Buddha’s disciples: “The Great Bodhisattva cultivates the practice of joy in order to cause all sentient beings to give rise to joyful, delighted minds. Throughout the Buddha lands in the ten directions, wherever there are beings suffering from poverty and hardship, the Bodhisattva, by the power of vows made long ago, willingly goes there and becomes a wealthy householder, giving inexhaustible riches to all the poor, without the slightest thought of stinginess.”

Suppose that in every thought-moment, immeasurable, countless sentient beings came to the Bodhisattva and said, “Venerable one! We are destitute and have nothing to sustain us. We are hungry and emaciated, suffering great hardship, and our lives are nearly at an end. We beg you, out of compassion, to give us your flesh, so that we may obtain food and preserve our lives!”

Commentary: Suppose that in every single thought-moment, there are immeasurable, boundless sentient beings who come to where the Bodhisattva is and say to him: “O Noble One, so greatly compassionate! We are extremely poor and destitute, with nothing to nourish our bodies and sustain our lives, so we are as emaciated as firewood. We are about to die; we have little time left to live! We pray that, in your compassion and pity, you will cut flesh from your body and give it to us for food, so that we may sustain our lives. We do not know whether you would be able to give it. The Bodhisattva’s state of mind is to do everything for others and nothing for himself. Please give!”

At that time, the Bodhisattva immediately gave it to him, making him joyful and fully satisfying his heart.

Commentary: At that time, the Bodhisattva practiced the conduct of joy. Hearing sentient beings make such requests, he immediately cut flesh from his own body and gave it to them, fulfilling their wishes as they desired and bringing them joy.

Long ago, when Shakyamuni Buddha was practicing the Bodhisattva path, he gave up his body to save a starving tiger and cut flesh from himself to feed an eagle. This was the practice of joy, bringing joy to sentient beings and fulfilling their wishes.

Thus, when countless hundreds of thousands of sentient beings came to beg, the Bodhisattva never recoiled or grew fearful toward them; instead, the Bodhisattva’s compassion only increased. Seeing that all these beings had come to beg, the Bodhisattva was all the more delighted and thought: “I have gained a great benefit! These beings are my field of merit and my good friends. Without being asked or invited, they have come to teach me to enter the Buddha-Dharma. I should now practice and learn in this way, not going against the minds of any sentient beings.”

Commentary: Innumerable, boundless hundreds of thousands of beings like these all came to the Bodhisattva, asking for his flesh. The Bodhisattva cultivated the practice of joy and was absolutely never stingy; he cut flesh from his body and gave it all away, fulfilling the beings’ wishes. Not only did the Bodhisattva feel no thought of retreat or fear, he instead grew ever more compassionate. For this reason, all the beings came to ask for flesh from the Bodhisattva’s body. Seeing this, the Bodhisattva became even more joyful and thought: “I have gained the benefit of wholesome roots. These beings have come to be a field of merit for me and to increase my blessings. They are my good teachers, my good friends, and my spiritual benefactors. I did not even need to invite them; they came to me of their own accord, teaching me to cultivate the practice of joy and enabling me to enter deeply into the Buddha’s Dharma. Now I should cultivate and learn in this way, not going against the wishes of any being, and making certain that all beings are fulfilled.”

He then thought: “May all the roots of merit I have already cultivated, am cultivating now, and will cultivate enable me, in the future, to receive a vast body among all worlds and all sentient beings, and to satisfy all hungry and suffering sentient beings with the flesh of this body. Even if there is a single small sentient being who has not yet been fully fed, may I not give up my life, and may the flesh cut from my body never be exhausted.”

Commentary: This Bodhisattva then reflects as follows: “May the roots of goodness that I cultivated in the past, the roots of goodness that I am cultivating in this life, and the roots of goodness that I will cultivate in the future enable me, in all the worlds of the future and among all sentient beings, to manifest a vast body and give the flesh of that body to all those who suffer from hunger, so that they may all be satisfied. Even if there is one small living being—a tiny creature, such as an ant or an insect—that is not yet satisfied, I vow to cut flesh from my body for it to eat, without giving up my life. The flesh cut from my body will grow back, forever without end. I will use the endless flesh of my body to sustain the endless lives of sentient beings.”

By this root of goodness, may I attain unsurpassed, complete, perfect awakening and realize great Nirvana. May all sentient beings who eat my flesh also attain unsurpassed, complete, perfect awakening, obtain the wisdom of equality, be endowed with all the Buddhas’ Dharma, carry out the work of the Buddhas on a vast scale, and finally enter Nirvana without remainder. If even one sentient being is not fully satisfied, I will never attain unsurpassed, complete, perfect awakening.

Commentary: The Bodhisattva cultivates the practice of joy and, with this root of goodness, vows to attain Unsurpassed, Proper and Equal Enlightenment and realize the Buddhahood that is unborn and undying. He further vows on behalf of all sentient beings: if they eat my flesh, may they too attain Unsurpassed, Proper and Equal Enlightenment; may they all attain equal wisdom, fully obtain the Dharma realized by all Buddhas, widely carry out the work of the Buddhas, and eventually enter Nirvana Without Remainder. Nirvana has three kinds:

Nirvana with remainder: The state attained by those of the Two Vehicles.

Nirvana without remainder: The state attained by Bodhisattvas.

Ultimate Nirvana: The state attained by Buddhas. If there is a sentient being whose mind is not complete, I vow never to attain Buddhahood—the state of Perfect, Complete Enlightenment.

The Bodhisattva thus benefits sentient beings without the notion of self, the notion of sentient beings, the notion of existence, the notion of life, various notions, the notion of a pudgala, the notion of a person, the notion of a manava, the notion of an agent, or the notion of an experiencer.

Commentary: A Bodhisattva, in order to teach and transform sentient beings, patiently endures all suffering. Although he cuts flesh from his own body and gives it to sentient beings, he has none of the ten kinds of thoughts: **The notion of self:** A Bodhisattva does not think, “These sentient beings are the ones I am teaching; they are the ones I am liberating.” The Bodhisattva has no such attachment.

**The notion of sentient beings:** A Bodhisattva not only has no notion of self, but also has no notion of sentient beings. The Bodhisattva does not say, “I have liberated so many sentient beings; my merit is so great.” The Bodhisattva acts without doing anything, accepting it as their responsibility and vocation.

**The notion of worlds:** A Bodhisattva has no notion of self, others, or worlds, and does not give rise to birth and death.

**The notion of life:** A Bodhisattva does not think, “I am especially compassionate toward sentient beings; I even save their lives.”

**The notion of all kinds of things:** A Bodhisattva has no notion of any and all merit.

**The notion of Pugala:** “Pugala” is Sanskrit, translated as “one who repeatedly takes up destinations.” That is, one counts the destinations one goes to—the six paths of cyclic existence—and is never weary of doing so. A Bodhisattva does not think, “If I do this, what benefit will I gain by being born in that realm in the future?” A Bodhisattva does not calculate in this way. The Bodhisattva observes which kinds of sentient beings can be liberated and goes among them to liberate them.

**The notion of a person:** Humans are the most spiritually endowed of all beings and can undertake all the great prajna practices. A Bodhisattva has no notion of a person.

**The notion of a Māṇava:** “Māṇava” is Sanskrit, translated as “learned youth,” meaning a young person with an education. A Bodhisattva has no notion of a learned youth.

**The notion of a doer:** A Bodhisattva has no notion of having hands and feet or being able to accomplish things.

**The notion of a recipient:** A Bodhisattva does not calculate whether they will receive karmic retribution, whether good or bad, in a future life, nor do they have the notion that someone is receiving the teachings I give.

Only contemplate the Dharma-realm, the realm of sentient beings, boundless Dharma, empty Dharma, Dharma of non-possession, signless Dharma, substanceless Dharma, placeless Dharma, unsupported Dharma, and non-acting Dharma.

Commentary: The Bodhisattva only contemplates all Dharma realms and all realms of sentient beings. All that is done has no bounds; once completed, it no longer remains. This is the Dharma of emptiness. Perfecting Bodhi and returning to the unattainable—this is the Dharma of nonexistence. There is no single mark, no single essence, no single place, no reliance, and no one who performs merit.

When making this contemplation, one does not see oneself, the thing given, the recipient, the field of merit, karma, retribution, the result, the great result, or the small result.

Commentary: When the Bodhisattva contemplates in this way, He does not see His own body, the flesh cut from His body and given to sentient beings, or any object being given. He does not see anyone eating His flesh. He also contemplates that He is not creating a field of merit, and does not see any deed or any wholesome karmic retribution. He does not see any good result or any great joyful result—that is, any great benefit—and does not see any lesser result or any lesser benefit.

At that time, the Bodhisattva contemplated the bodies experienced by all sentient beings in the past, present, and future, and saw that they would soon perish. Then the Bodhisattva thought: “Alas! Sentient beings are ignorant and without wisdom. Within birth and death, they undergo countless bodies, fragile and impermanent, swiftly hastening toward decay and destruction. Whether already perished, perishing now, or destined to perish, they are unable to use an impermanent body to seek an enduring one.”

Commentary: At that time, the Bodhisattva contemplated all sentient beings in the past, future, and present who had taken bodies, and saw that before long, their cycle of birth and death in finite forms would come to an end. The Bodhisattva then thought: “How strange these sentient beings are! They are so foolish and have no wisdom. In the cycle of birth and death, they are born and then die, die and are born again, taking on countless bodies. Danger never ceases, and they will very soon disintegrate and perish. Some have already perished, some are perishing now, and some will perish. These foolish sentient beings do not know to use their body, made of the four great elements and lacking permanence, to cultivate an indestructible vajra body.” The purpose of our cultivation of the Way is to borrow the false to cultivate the true, and to borrow the ordinary to become a sage—in other words, to transform consciousness into wisdom, to transform the eight consciousnesses into the four wisdoms, and thereby attain Buddhahood. We transform the first five consciousnesses (of the eyes, ears, nose, tongue, and body) into the wisdom of accomplishing what is to be done; the mind-consciousness into the wondrous-observation wisdom; the Manas consciousness into the wisdom of equality; and the Ālaya consciousness into the great perfect mirror wisdom. This is also the nature of the Tathāgatagarbha, and is also the storehouse of great light.

Everyone possesses this storehouse of great light in full, but it does not manifest. Why? Because of ignorance, false thoughts, and attachment, the true mind is obscured, and the false mind appears. Once the false mind arises, we give rise to delusion, create karma, and undergo retribution. Our false mind is like a bowl of muddy water: nothing can be seen in it. How can we make it settle and become clear? Add white alum to it. After a while, the dust will settle at the bottom of the bowl, and the water will become as clear as a mirror (the storehouse of great light). This is the true mind. What is white alum? It is precepts, concentration, and wisdom. Therefore:

“Diligently cultivate the precepts, concentration, and wisdom. Eradicate greed, hatred, and delusion.”

When spiritual practice is perfected, one will be liberated. Therefore: “What needed to be done has been done; there will be no further rebirth.”

I shall fully learn what all the Buddhas have learned, attain all-knowledge, know all dharmas, and teach all sentient beings the equality of the three times. I shall accord with quiescence without destroying the nature of dharmas, enabling them to attain peace and happiness forever.

Commentary: The Bodhisattva who practices the conduct of joy says, “I will learn all the Dharma that the Buddhas of the ten directions have learned. Only then will I attain all-knowing wisdom and clearly understand all the Buddha-Dharma, so that I may teach all sentient beings the Dharma-door of the equality of the three times—that is, to accord with the Dharma of stillness and the Dharma that does not destroy the nature of Dharma—and enable all sentient beings to attain peace and happiness forever.”

Sons of the Buddha, this is called the Bodhisattva Mahāsattva’s First Joyful Practice.

Commentary: Disciples of the Buddha! This is the first joyful practice cultivated by a great Bodhisattva.

— 0O0 —

Children of the Buddha! What is the beneficial conduct of a Bodhisattva Mahāsattva?

Commentary: Bodhisattva Merit Forest again called out, “Disciples of the Buddha! What is the beneficial practice cultivated by great Bodhisattvas?” Bodhisattva Merit Forest raised this question himself and then answered it himself.

The conduct of benefiting others is the Dharma-gate of upholding precepts. The precepts comprise three collections of pure precepts:

The Precept of Restraining Improper Conduct: Every gesture and action of a monastic must follow rules and standards. Thus there are “three thousand dignified deportments and eighty thousand subtle practices.” This means that in walking, standing, lying down, and sitting, one must maintain a solemn and respectful deportment, without the slightest transgression.
The Precept of Embracing Wholesome Dharmas: Wholesome dharmas mean doing good and refraining from evil. All the actions of a monastic accord with the precepts; this is embracing wholesome dharmas. One must teach wholesome dharmas to sentient beings—that is, right knowledge and right view—and must not speak carelessly of any evil dharmas—that is, wrong knowledge and wrong views.
The Precept of Embracing All Sentient Beings: This is also called the precept of benefiting sentient beings. It means embracing all sentient beings and bringing benefit and joy to them all.

The Precept of Restraining Improper Conduct pertains to purity of bodily karma; the Precept of Embracing Wholesome Dharmas pertains to purity of verbal karma; and the Precept of Embracing All Sentient Beings pertains to purity of mental karma. When the three karmas are pure, the three trainings without outflows—precepts, concentration, and wisdom—arise. Once one has the diamond sword of precepts, concentration, and wisdom, one can cut off the three poisons of greed, anger, and delusion.

The precept of restraint may also be called morality; the precept of cultivating wholesome dharmas may also be called concentration; and the precept of embracing all sentient beings may also be called wisdom. By observing all pure precepts, one can eliminate the poison of greed. By cultivating all wholesome dharmas, one can eliminate the poison of anger. By liberating all sentient beings, one can eliminate the poison of delusion.

This Bodhisattva upholds the pure precepts. With regard to form, sound, smell, taste, and touch, the mind clings to nothing; the Bodhisattva also proclaims this teaching to sentient beings. The Bodhisattva seeks neither power and influence, nor lineage, nor wealth, nor physical appearance, nor the throne of a king; in all these things, there is no attachment.

Commentary: The Bodhisattva cultivates the practice of joy and upholds the three groups of pure precepts. When confronted with the five objects of desire—the realms of form, sound, smell, taste, and touch—the Bodhisattva’s mind remains unattached. This Bodhisattva is not defiled by the five desires and is not swayed by their realms. The Bodhisattva also expounds this Dharma to sentient beings, so that they too will not be defiled by the five desires and can transform the realms of the five desires.

This Bodhisattva practices the conduct of benefiting others, not in order to seek great power or great majesty and virtue. Nor does the Bodhisattva seek rebirth in a noble family, the karmic rewards of wealth, a perfect physical appearance, or, even less, kingship. The Bodhisattva’s mind does not cling to such states, nor is it shaken by them.

Steadfastly uphold the pure precepts, and contemplate as follows: “I uphold the pure precepts; I shall surely be free from all fetters, cravings, burning afflictions, calamities, oppression, slander, and defilement, and attain the impartial True Dharma praised by the Buddha.”

Commentary: The Bodhisattva practices the conduct of benefiting others and steadfastly safeguards the pure precepts. He thinks: “Having received and upheld the precious, radiant, pure precepts, I must renounce and leave behind all bonds. Not only must I leave behind all bonds, I must also leave behind feverish craving, as well as slander and confusion.” By practicing in this way, one receives the praise of all Buddhas, realizes the treasury of the eye of the true Dharma, and attains liberation.

The first practice is the practice of joy. The Bodhisattva is born into a wealthy family and gives all kinds of alms. The second practice is the practice of benefiting others. When the Bodhisattva cultivates this practice, he seeks neither wealth, nor physical beauty, nor kingship. At this point, someone may have doubts: “Why, when the Bodhisattva cultivates the practice of joy, does he wish to be born into a wealthy family? Why, when the Bodhisattva cultivates the practice of benefiting others, does he not wish to be born into a wealthy family? What is the principle behind this?” The principle is very simple and easy to understand. The Bodhisattva is born into a wealthy family so that he can give everything away without being stingy, even being willing to give up his own life. If he is not born into a wealthy family, he still benefits sentient beings. However, he cannot give material goods; he can only give the Dharma. He continues to cultivate and uphold the five pāramitās of morality, patience, diligence, meditation, and wisdom. When his cultivation is complete, he will attain realization and be able to expound the sutras and teach the Dharma for the sake of sentient beings. The gift of the Dharma is even more important than the gift of material goods. Therefore:

“Among all acts of giving,
the gift of the Dharma is supreme.”

O Child of the Buddha! When a Bodhisattva thus maintains pure precepts, then, within a single day, suppose that countless hundreds of thousands of billions of nayutas of great evil Māras come to the Bodhisattva. Each manifests countless hundreds of thousands of billions of nayutas of heavenly maidens, all skilled in the means of the five desires, beautiful and alluring, able to bewitch people’s minds, and holding various precious objects of amusement, wishing to come and disturb the Bodhisattva’s resolve on the path.

Commentary: Disciples of the Buddha! When a Bodhisattva upholds the pure precepts, they remain firm and unwavering, receiving and maintaining the pure, luminous precious precepts. One day, suppose countless, innumerable hundreds of thousands of kotis of nayutas of great evil demons came together to the abode of a Bodhisattva practicing the conduct of benefiting others. Each great evil demon in turn led countless, innumerable hundreds of thousands of kotis of nayutas of heavenly maidens (demonesses). They were skilled at singing and dancing, excelled in all five forms of sensual pleasure—sights, sounds, smells, tastes, and touch—and performed with great finesse. The demonesses were exceptionally beautiful and graceful in appearance, causing those who saw them to become confused in mind, infatuated, and utterly bewitched. Each demoness held different precious playthings in her hands, dazzling with five lights and ten colors, so brilliant that they dazzled the eyes. Their purpose in coming to the Bodhisattva’s abode was to entice with their beauty and bewilder with precious playthings, so that if the Bodhisattva upholding the pure precepts lacked the power of concentration, their mind would be shaken and they would thereby lose their spiritual practice.

At that time, the Bodhisattva thought: “These five desires obstruct the Dharma path, and even obstruct unsurpassed Bodhi. Therefore, I do not give rise to a single thought of desire, and my mind is pure like a Buddha’s. The only exception is when I use skillful means to teach and transform sentient beings, without abandoning the mind of all-knowing wisdom.”

Commentary: At that time, the Bodhisattva should contemplate these five desires—form, sound, fragrance, taste, and touch—or these five desires—wealth, form, fame, food, and sleep—as all being phenomena that obstruct the cultivation of the Way. If anyone dwells on the five desires, they will obstruct the supreme path of awakening, bodhi. Therefore, the Bodhisattva does not give rise to even a single thought of desire. Thus, he is not swayed by the beauty of the demonesses; his mind is pure, free from lust, just like the Buddha—suchness unmoving, clear and bright.

If one uses the Dharma-gate of skillful means to teach all sentient beings, that is different. Yet while teaching sentient beings amid the five desires, if one does not abandon all wisdom in one’s mind, one is not deluded.

O Buddhist disciple! A Bodhisattva would rather give up his body and life than trouble even one sentient being for the sake of desire, and would never commit any act that troubles sentient beings. Since first seeing the Buddha, the Bodhisattva has never once conceived a thought of desire in his mind—how much less could he act on it? For him to act on it is impossible!

Commentary: Disciples of the Buddha! A Bodhisattva practices the conduct of benefiting others and does not, through causes and conditions rooted in desire, cause affliction to any sentient being. A Bodhisattva would rather give up their life than do anything to harm sentient beings.

From the time the Bodhisattva first saw the Buddha until now, not once has a thought of desire arisen in his mind, much less has he acted on it. That would be even more impossible. Suppose he were to engage in the five sensual pleasures—could that be possible? He absolutely would not do so.

At that time, the Bodhisattva thought only this: “All sentient beings, throughout the long night, think of the five desires, pursue the five desires, and cling to the five desires. Their minds are firmly engrossed, defiled, and immersed in them; they are swept along by them and cannot be free.”

Commentary: At that time, the Bodhisattva thought: All sentient beings, in the dark night of delusion, constantly think about the pleasures of the five desires. The five desires are also what they pursue and cling to. Their minds are set on them; they become infatuated and sink into the five desires, drifting along in their realm, and so they cannot attain freedom.

I should now cause these demons and heavenly women, and all sentient beings, to abide in the unsurpassed realm. Having established themselves in pure precepts, may their minds never turn back from omniscience; may they attain Anuttara Samyak Sambodhi and eventually enter Nirvana without remainder.

Commentary: Bodhisattva Merit Forest said, “At present, I must find a way to cause these demons, all the heavenly maidens, and all sentient beings to abide in the unsurpassed radiant-jewel precepts. Once they abide in the pure precepts, they will never regress with respect to all wisdom, and will then be able to realize Unsurpassed, Proper and Equal Enlightenment, eventually entering Nirvana without remainder.”

Why is this so? This is what we ought to do; we should follow the Buddhas and cultivate and learn in this way. Having practiced thus, we should abandon all evil conduct, self-view, and ignorance; with wisdom, enter into all the Buddha-Dharma and expound it for sentient beings, so that they may dispel their inverted views. Yet know that these inverted views are inseparable from sentient beings.

Commentary: Why is that? Why must they continue to teach and transform sentient beings, and liberate sentient beings? Because Bodhisattvas who cultivate the Bodhisattva path must carry out this work, and must constantly follow the Buddhas to learn Dharma methods free of thoughts of desire.

Having cultivated and studied in this way, one will be free from all evil conduct. In the past, lacking wisdom, one was unable to enter all the Buddha-Dharma. Now, one uses wisdom to enter the Buddha-Dharma and expounds all the Buddha-Dharma for sentient beings, enabling them to abandon deluded and inverted thoughts.

Sentient beings are inseparable from delusion. There are no sentient beings within delusion, nor is there delusion within sentient beings. Nor is delusion sentient beings, nor are sentient beings delusion. Delusion is neither an internal phenomenon nor an external phenomenon. Sentient beings are neither an internal phenomenon nor an external phenomenon.

Commentary: One must understand that sentient beings are not apart from delusion, nor is delusion apart from sentient beings. This is neither identity nor separation. Because there are sentient beings, there is delusion; because there is delusion, there are sentient beings. In their original nature, they are empty: sentient beings do not exist within delusion, nor does delusion exist within sentient beings. Both are the dependent nature and the nature of conceptual imputation. What is grasped and appears as sentient beings is the dependent nature; delusion is the nature of conceptual imputation. On examination, they seem to exist, but in reality they are all empty.

It is not that delusion is sentient beings, nor that sentient beings are delusion; both are illusory. Delusion is a kind of state, belonging neither to the dharmas within nor to those outside. Since delusion does not truly exist, it does not exist outside either. If it existed outside, delusion would have to exist eternally. Sentient beings, too, are neither an inner dharma nor an outer dharma.

All dharmas are false and unreal; they arise and cease swiftly, without anything enduring. They are like dreams, like reflections, like illusions and transformations, deceiving and confusing foolish people. One who understands them thus can awaken to and comprehend all conditioned formations, fully understand birth and death as well as Nirvana, and realize the Buddha’s enlightenment.

Commentary: Why must it be said this way? Because all dharmas are illusory and unreal, so do not cling to them. They have no real substance; they arise quickly and perish quickly. They are not stable or unchanging, but are like dreams, like shadows, like illusions, like transformations, and so on. Sentient beings are so deluded, so confused and bewildered. Foolish sentient beings are like monkeys clinging to the moon, going down into a well to look for it. If you understand clearly that all dharmas are illusory and unreal, then there will be no clinging.

By explaining all these doctrines, one will awaken and fully understand every evil deed; birth and death will become clear, Nirvana will become clear, and one will immediately realize the Buddha’s enlightenment.

Attain deliverance oneself, and enable others to attain deliverance. Liberate oneself, and enable others to be liberated. Discipline oneself, and enable others to be disciplined. Become tranquil oneself, and enable others to become tranquil. Find peace oneself, and enable others to find peace. Become free of defilements oneself, and enable others to become free of defilements. Become pure oneself, and enable others to become pure. Attain Nirvana oneself, and enable others to attain Nirvana. Find bliss oneself, and enable others to find bliss.

Commentary: The Bodhisattva’s thought is to be delivered from suffering and attain happiness oneself, and also to enable sentient beings to be delivered. One attains liberation (without attachment), and also enables sentient beings to attain liberation. One is tamed (free of arrogance, conceit, jealousy, and obstruction), and also enables sentient beings to be tamed. One attains peaceful and tranquil joy, and also enables sentient beings to attain peaceful and tranquil joy. One attains safety and stability, and also enables sentient beings to attain safety and stability. One is free from all defilements, all afflictions, and all greed, anger, and delusion, and also enables sentient beings to be free from all defilements, all afflictions, and all greed, anger, and delusion. One realizes the realm of purity, and also enables sentient beings to realize the realm of purity. One enters Nirvana without remainder, and also enables sentient beings to enter Nirvana without remainder. One attains true happiness, and also enables sentient beings to attain true happiness. One is free from all ignorance, and also enables sentient beings to be free from ignorance. One has no deluded thoughts at all, and also enables sentient beings to have no deluded thoughts at all. Therefore, it is said that a Bodhisattva has great compassion.

O child of the Buddha! This Bodhisattva reflects again: “I shall follow all Tathāgatas, depart from all worldly practices, encompass all the Buddhas’ Dharma, abide in the supreme place of equality, regard sentient beings equally, clearly understand the realms, be free from all faults, cut off all discrimination, relinquish all attachments, and skillfully attain liberation.”

Commentary: O disciples of the Buddha! This Bodhisattva further thinks thus: “I must accord with all the Buddhas and depart from all the activities of worldly people. I must fully possess all the dharmas attained by the Buddhas, abide in unsurpassed equality, observe all sentient beings equally, clearly understand all realms, be free from all faults, eliminate all discrimination, relinquish all attachments, and use skillful expedient means to escape from the burning house of the three realms.” Thus: “The three realms are not peaceful, like a burning house.”

The mind ever abides peacefully in the unsurpassed, ineffable, unsupported, unmoving, immeasurable, boundless, inexhaustible, formless, profound wisdom.

Commentary: This Bodhisattva went on to say, “My mind always abides in the unsurpassed, with nothing higher. It abides in silence, no longer speaking. It abides in nonreliance, with nowhere to rely upon. It abides in stillness, unmoving. It abides in the immeasurable, beyond all measure. It abides in the boundless, without borders. It abides in the endless, without end. It abides in the formless, without form. My mind always abides in profound wisdom.”

Buddha-sons! This is called the second Beneficial Practice of a Bodhisattva Mahāsattva.

Commentary: O disciples of the Buddha! This is the second Benefiting Conduct of a great Bodhisattva in practice.

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O sons of the Buddha! What are the unconditioned contrary practices of the Bodhisattva-Mahāsattvas?

Commentary: The Great Bodhisattva Merit Grove again called out, “Disciple of the Buddha! What is the great Bodhisattva’s practice of non-opposition? The practice of non-opposition is the Perfection of Patience. Bodhisattvas do not oppose sentient beings. Whenever something benefits sentient beings, they do not hesitate to leap into boiling oil or blazing fire. They absolutely do not make their own benefit the premise, nor do they think, ‘If there is benefit, compete for it; if there is no benefit, yield it.’”

This Bodhisattva constantly cultivates the practice of patience, humility, and reverence. He does not harm himself, others, or both; does not take for himself, from others, or from both; and does not become attached to himself, others, or both. He also does not covet or seek fame, reputation, gain, and offerings.

Commentary: This Bodhisattva cultivates the practice of non-opposition. At every moment, He gradually cultivates the Dharma-door of patience. This patience is something that is inherently impossible to endure, and not easy to endure, but it must nevertheless be endured. Thus:

“What is difficult to endure, endure;
What is difficult to bear, bear.”

All forms of patience must be cultivated. There are three kinds of patience: patience with living beings, patience with phenomena, and patience with the non-arising of dharmas. If you wish to cultivate patience, you must first let go of arrogance and be humble.

The *Dao De Jing* says:

“The highest good is like water.
Water benefits all things and does not contend.
It dwells in places people despise;
therefore, it is close to the Way.”

It means: “The highest goodness is like water. Although water benefits all things, it does not claim credit. It never says, ‘I have the merit of nourishing all things, and that is why I exist.’ All things avoid low, narrow places and want to dwell in high places. Only water flows down to low places. Thus: ‘People dwell in high places; water flows down to low places.’ This expresses humility. Because it is modest and respectful, it accords with the Dao.” Bodhisattvas are not only humble but also respectful. They are polite and courteous to everyone, with absolutely no trace of arrogance or conceit, nor do they look down on anyone. They regard all sentient beings with reverence and compassion. Thus:

“Bodhisattvas do not see the faults of sentient beings.”

Why? Because Bodhisattvas are compassionate.

A Bodhisattva does not harm himself or sentient beings, much less harm both himself and others. Because a Bodhisattva cultivates the Dharma-door of the Perfection of Patience, he patiently endures everything and has no mind of anger; therefore, he harms neither side.

No desire or thought of grasping arises in a Bodhisattva’s mind, and he does not speak words of grasping. He does not give rise to thoughts of grasping for himself, nor does he give rise to thoughts of grasping for sentient beings. That is, neither for himself nor for others does he give rise to thoughts of grasping; neither side has any such thoughts. A Bodhisattva does not cling out of greed himself, nor does he teach sentient beings to cling out of greed; neither he nor sentient beings cling out of greed. Although a Bodhisattva propagates the Dharma and benefits living beings, he does not seek fame, reputation, or personal gain. The three karmas of a Bodhisattva’s body, speech, and mind are purified, and he does not commit the acts of killing, stealing, sexual misconduct, lying, or drinking alcohol. This is the beginning of cultivating the practice of non-action and non-opposition.

I should think thus: I will always teach the Dharma to sentient beings, leading them to be free from all evil, to abandon greed, anger, delusion, arrogance, concealment, miserliness, jealousy, flattery, and deceit, and to always abide in patience and gentleness.

Commentary: The Bodhisattva practices the conduct of non-opposition, and thinks only as follows: “I must always expound the Dharma for sentient beings.” What Dharma should I expound? The Dharma that enables sentient beings to abandon delusion and return to awakening; the Dharma of correcting what is wrong and following what is right; the Dharma of returning to the source; the Dharma of leaving suffering and attaining happiness; and the Dharma of ending birth and death.

This is to enable all sentient beings to distance themselves from every kind of evil karma—that is, to do no evil and to do all good. They must also put an end to greed, anger, and delusion—that is, diligently cultivate morality, concentration, and wisdom, and eradicate greed, anger, and delusion. They must also eliminate arrogance and conceit; completely put an end to concealing evil karma; put an end to stinginess and unwillingness to give; put an end to jealousy; put an end to thoughts of flattery; and put an end to deceitful conduct.

May all sentient beings abide in the Perfection of Patience, with their bodies and minds becoming gentle and harmonious, fit to be vessels of the Dharma.

O son of the Buddha! A Bodhisattva perfects this Dharma of forbearance. Suppose hundreds of thousands of kotis of nayutas of asamkhyeyas of sentient beings come before him, and each sentient being transforms into hundreds of thousands of kotis of nayutas of asamkhyeyas of mouths, and each mouth utters hundreds of thousands of kotis of nayutas of asamkhyeyas of words, namely: unpleasant words, words contrary to wholesome Dharma, displeasing words, hateful words, words unworthy of virtuous people, words unworthy of the wisdom of sages, words that do not accord with the characteristics of sages, words that are not close to sages, deeply repugnant words, words unfit to be heard—using these words to insult the Bodhisattva.

Commentary: Disciples of the Buddha! The Bodhisattva personally cultivated and perfected the Dharma-gate of patience, as described above. Suppose hundreds of thousands of kotis of nayutas of asamkhyeyas of sentient beings came to the Bodhisattva. Each sentient being transformed into hundreds of thousands of kotis of nayutas of asamkhyeyas of mouths. Each mouth in turn uttered hundreds of thousands of kotis of nayutas of asamkhyeyas of words. What did those words say? Words that are displeasing: Words spoken that cause the listener to feel displeased.

Unwholesome words: Taking pleasure in speaking lies, fabrications, abusive words, and divisive speech—these are unwholesome words.

Words that are unwelcome: Words spoken that make people unhappy, or even cause them to become angry.

Words that are disliked: Words spoken that are not gentle and pleasing, and cause people to hate them.

Words that are not those of a worthy person: Words spoken without compassion, and not in keeping with the words of an upright and noble person.

Words that are not those of a wise sage: Words spoken are all foolish and devoid of wisdom—that is, they express false knowledge and false views, and are not in keeping with the words of a wise sage.

Words that are not in accord with the sages: Words spoken are not in accord with virtuous sages, but are contrary to them.

Words that are not close to the sages: Words spoken are not suited to being close to the sages.

Words one does not wish to hear: Words spoken are not fit to enter one’s ears. These defiled words cause people to feel aversion. They use such words to slander the patient Bodhisattva, but the Bodhisattva remains unmoved. Why? Because the Bodhisattva cultivates the Dharma-gate of the Perfection of Patience.

Moreover, each of these beings has hundreds of thousands of millions of nayutas of asamkhyeyas of hands, and each hand grasps hundreds of thousands of millions of nayutas of asamkhyeyas of weapons to persecute the bodhisattva.

Commentary: Those sentient beings used hundreds of thousands of kotis of nayutas of asamkhyeyas of mouths to slander and insult the Bodhisattva. Each sentient being also had hundreds of thousands of kotis of nayutas of asamkhyeyas of hands, and each hand held hundreds of thousands of kotis of nayutas of asamkhyeyas of implements and clubs, with which they harassed and harmed the Bodhisattva.

In this way, the Bodhisattva passed through asaṃkhyeya kalpas without ever resting. When he suffered this immense torment, all the hairs on his body stood on end, and his life was about to be cut short. He thought: “If, because of this suffering, my mind becomes agitated and disturbed, then I will not tame or guard myself, understand clearly, cultivate, establish right concentration, become tranquil, cherish myself, or refrain from giving rise to attachment. How could I then cause the minds of others to become pure?”

Commentary: So many mouths scolded and reviled the Bodhisattva; so many hands beat him. For asamkhyeya kalpas, this never ceased or let up. The Bodhisattva continually endured beatings and insults. When faced with such poisonous suffering, every hair on his body stood on end, and his life was nearly in danger. Yet he thought: “If, because of this suffering, I cannot endure this situation, then my mind may become angry or agitated. In that case, I will not be able to subdue my own mind or uphold the precepts; I will not understand the true nature of all dharmas or be able to cultivate meditation. This is a test.” Therefore, “everything is a test.” If one cannot pass the test and is swayed by circumstances—unable to bear it when someone reviles one, and even less able to bear it when someone strikes one—then one has no power of right samadhi. If the mind is stirred, it is not at peace either. If I do not cherish my Dharma body and wisdom life, if I become attached to the mark of self and my mind is not pure, how can I make their minds pure?

At that time, the Bodhisattva thought again: “Since beginningless kalpas, I have dwelt in birth and death and undergone all kinds of suffering.” Reflecting thus, he earnestly encouraged himself once more, purified his mind, and attained joy. Skillfully disciplining and restraining himself, he was able to abide securely in the Buddha-Dharma, and also enabled sentient beings to attain this Dharma along with him.

Commentary: At that time, the Bodhisattva thought again: “From beginningless kalpas until now, I have dwelt in the six realms of samsara and endured every kind of suffering. Why, then, can I not bear this for a moment?” There is a verse that says:

“How many kalpas have you spent in the evil realms,
Enduring futile suffering without escape?
Now, through a small act of virtue, you attain bodhi;
The benefit is immense—do not let your resolve falter.”

This is advice for practitioners to cultivate forbearance: do not let a little suffering be more than you can bear. If you can endure this little suffering, you will gain benefits.

When the Bodhisattva reflects in this way, he encourages and exhorts himself. He uses all kinds of contemplative wisdom to purify his mind. If the mind is pure, joy will arise. Why is our mind not joyful? Because it is not pure. Why is it not pure? Because of greed, anger, and delusion. These three poisons give rise to afflictions, and so we are not joyful. Now we use all kinds of wisdom to observe and reflect, enabling ourselves to tame our own afflictions and restore our original purity. In this way, we will attain joy. After attaining joy, we must still skillfully tame and gather ourselves in. What do we tame and gather in? We tame our stubborn temperament and sustain the state of joy. In this way, we will be able to dwell securely in the Buddhadharma and also enable all sentient beings to receive its nourishment.

Furthermore, contemplate the nature of this body: it is empty and still, without a self or anything belonging to a self, and nothing truly real; its nature is emptiness, without duality. Whether suffering or pleasure, all are nonexistent, for all phenomena are empty. I should understand this clearly and explain it widely to others, so that all sentient beings may eliminate this view. Therefore, although I now undergo bitter suffering, I should endure it.

Commentary: The Bodhisattva takes his contemplation a step further: His own body is reviled and cursed by countless beings—hundreds of thousands of kotis, nayutas, and asamkhyeyas—and struck by their hands, causing immense suffering that is difficult to endure. If one contemplates in this way, one will understand that this body is fundamentally illusory and not real. Knowing that it is empty and still, why cling to it? The Sixth Patriarch Huineng said: “Originally, there is not a single thing;

where could dust cling?” Within the body, one cannot find an “I.” Each part of the body has its own name: the head is called the head, the torso the torso, the hands the hands, and the feet the feet. Even the eyes, ears, nose, and tongue, and the five internal organs and six bowels, all have their own names. But nowhere can one find an “I” that exists. Since there is no “I,” then is there anything that is mine? “This is mine; that is mine.” But when you die, what is yours? If you say, “This body is me,” then you must be able to control it. When you grow old, you should be able to stop your hair from turning white, your eyes from becoming dim, your ears from becoming deaf, and your teeth from falling out. Only if you have such power can you say that. Otherwise, there is nothing more to discuss. If it were all yours, then you should be able to make it live forever without dying, remain forever young without growing old, and keep a childlike face. Why, then, does the skin become like chicken skin and the hair like a bird’s feathers? This proves that this body does not belong to you. If it were yours, you should be able to keep it from becoming ill and from dying. Only then would that be so.

Our body is neither the self nor something that belongs to us. It is like a room: we live in it, and when the room deteriorates (dies), we have to move house (be reborn) and find another room to live in. As we keep searching for rooms, we wander through the six realms of samsara, going from one to another, endlessly.

Our ability to speak, eat, wear clothes, and sleep and rest is all governed by our true-suchness self-nature. Self-nature is Buddha-nature. Because we have Buddha-nature, all movements and actions arise to govern this body. Do not cling to this as “mine”; that is why it is said that it is not truly real.

Our body is formed by the illusory union of the four great elements. When we die, the solid matter returns to earth, the moist nature returns to water, heat returns to fire, and breath returns to wind. Each returns to its original place; that is emptiness! There is nothing at all, which is why we say that nature and emptiness are nondual.

Whether one experiences suffering or pleasure, upon deep reflection, there is nothing at all; everything is empty. Why say this? Because all phenomena are inherently empty and still. I must rightly and clearly understand this principle, so that I may widely expound this Dharma for sentient beings and help them let go of fixed views and attachment to the body. To be free of attachment is liberation.

For this reason, although sentient beings presently scold and curse me with their mouths and strike and beat me with their hands, I must accept this suffering and endure it. This is the Bodhisattva’s state of mind: when insulted by sentient beings, the Bodhisattva instead feels compassion for them. Such a spirit is truly great! We must learn from the Bodhisattvas, forgive everyone, and never become angry.

For the sake of cherishing sentient beings, benefiting sentient beings, bringing sentient beings peace and happiness, showing compassion to sentient beings, embracing sentient beings, not abandoning sentient beings, attaining awakening oneself, enabling others to attain awakening, keeping an unwavering mind, and advancing toward the Buddha Way.

Commentary: Why must I (a Bodhisattva cultivating the practice of non-opposition) patiently endure this suffering? It is to accomplish my work on the Path and to teach and transform sentient beings that I endure this suffering.

Look, everyone: the Bodhisattva personally endures this suffering and still comforts himself, telling himself that everything must be borne patiently and that he must not give rise to afflictions. From some people’s point of view, this Bodhisattva’s conduct is the most foolish. But from the Bodhisattva’s own point of view, it is the wisest course of action. What some people cannot endure, he can; what some people cannot bear, he can. This is truly to surpass ordinary people, and that is why he is called a Bodhisattva.

Bodhisattvas are compassionate. Wherever they are, they are willing to suffer a loss and never take advantage of others. Who wants to be a Bodhisattva? First, you must be willing to suffer a loss. If someone scolds you, regard them as a good spiritual friend. If someone hits you, regard them as a good friend. Only with this kind of outlook are you qualified to be a Bodhisattva. If everyone views things this way, people will not come into conflict with one another.

A Bodhisattva has these ten reasons for needing to patiently endure:

For keeping all sentient beings in mind.
For the benefit of all sentient beings.
For the happiness of all sentient beings.
Out of compassion for all sentient beings.
For embracing all sentient beings.
For never abandoning all sentient beings.
For attaining enlightenment oneself.
For enabling them to attain enlightenment.
So that the mind does not regress.
For turning toward the Buddha Way.

This is called the Bodhisattva Mahāsattva’s third unconditioned reverse practice.

Commentary: Disciples of the Buddha! This is the third Non-Opposition Practice cultivated by great Bodhisattvas.

— 0O0 —

O children of the Buddha, what is the Bodhisattva Mahāsattva’s indefatigable practice?

Commentary: Great Bodhisattva Merits Forest once again called out to the Buddha’s disciples: “What is the practice of being undaunted that great Bodhisattvas cultivate? Being undaunted means never yielding or surrendering. One should never say, ‘This Dharma door is too difficult; it is not easy to practice.’ Nor should one feel that the Buddha Dharma is too profound and difficult to understand, and therefore dare not practice it. Bodhisattvas practice with courage and vigor and never give rise to thoughts of retreating.”

This bodhisattva cultivates various forms of vigor, namely: foremost vigor, great vigor, superior vigor, especially superior vigor, supreme vigor, most wondrous vigor, highest vigor, unsurpassed vigor, unequaled vigor, and pervasive vigor.

Commentary: The Bodhisattva practices the conduct of not oppressing or harassing others. He cultivates ten kinds of Dharma-gates of diligence. They are:

First Diligence: This means being diligent by day and by night, at every moment.

Great Diligence: This means diligence of body, diligence of mind, and utmost diligence.

Victorious Diligence: This means diligence in the perfect interfusion of phenomena and principle, which cannot be surpassed.

Especially Superior Diligence: This means exceptionally superior diligence.

Most Victorious Diligence: This means victorious diligence within the realm of the most victorious diligence.

Most Wondrous Diligence: This means the most wondrous, inconceivable diligence.

Supreme Diligence: This means supreme diligence, unequaled by anything.

Most Supreme Diligence: This means supreme diligence within the realm of the most supreme diligence.

Unequaled Diligence: Unequaled, unsurpassed diligence, with nothing to compare to it.

Universal Diligence: This means universally practicing the Dharma method of diligence.

A nature free of the three poisons, a nature free of pride, a nature that is not a storehouse of merit, a nature free of stinginess and jealousy, a nature free of flattery and deceit, inherently ashamed and conscience-stricken, and never exerting effort for the sake of afflicting even a single sentient being.

Commentary: In one’s own nature, there are no three poisons of greed, anger, and delusion. In one’s own nature there is humility and harmony, not arrogance or pride; in one’s own nature, one does not conceal wrongdoing one has committed. In one’s own nature, one is not stingy but gives generously, and is not jealous but rejoices with others. In one’s own nature, there are no deceitful thoughts or deceptive actions. In one’s own nature, one gives rise to great shame and remorse, and resolves never to cause any sentient being distress or affliction. For these reasons, the Bodhisattva cultivates the practice of diligence.

One practices diligence solely to eliminate all afflictions; solely to uproot the root of all delusions; solely to remove all habitual tendencies; solely to know the realm of all sentient beings; solely to know how all sentient beings die here and are born there; solely to know the afflictions of all sentient beings; solely to know what all sentient beings delight in; solely to know the spheres of all sentient beings; solely to know whether the faculties of all sentient beings are superior or inferior; and solely to know the mental activities of all sentient beings.

Commentary: The Bodhisattva cultivates the Dharma-door of diligence for these ten reasons:

Because I wish to eradicate all afflictions.
Because I wish to uproot all roots of delusion.
Because I wish to eliminate all habitual tendencies.
Because I wish to know all sentient beings.
Because I wish to know where all sentient beings die and where they are reborn.
Because I wish to know why all sentient beings have afflictions.
Because I wish to know what brings joy to the minds of all sentient beings.
Because I wish to know all the realms of all sentient beings.
Because I wish to know whether the faculties of all sentient beings are superior or inferior.
Because I wish to know what all sentient beings are thinking of doing.

For these ten reasons, I diligently and courageously cultivate the path without becoming lax.

Only in order to know the realm of all dharmas does one exert diligence; only in order to know the fundamental nature of all the Buddha-Dharmas does one exert diligence; only in order to know the equal nature of all the Buddha-Dharmas does one exert diligence; only in order to know the equal nature of the three times does one exert diligence; only in order to attain the light of wisdom of all the Buddha-Dharmas does one exert diligence; only in order to realize the wisdom of all the Buddha-Dharmas does one exert diligence; only in order to know the single true aspect of all the Buddha-Dharmas does one exert diligence; only in order to know the boundless extent of all the Buddha-Dharmas does one exert diligence; only in order to attain the vast, decisive, skillful wisdom of all the Buddha-Dharmas does one exert diligence; only in order to attain the wisdom to distinguish and expound the words and meanings of all the Buddha-Dharmas does one exert diligence.

Commentary: The Bodhisattva, moreover, practices the Dharma-gate of diligence for these ten reasons:

In order to know the entirety of the Dharma realm.
In order to know the fundamental nature of all the Buddha-Dharmas.
In order to know the equal nature of all the Buddha-Dharmas.
In order to know that the nature of the three times is equal.
In order to know the luminous wisdom of all the Buddha-Dharmas.
In order to realize the wisdom of all the Buddha-Dharmas.
In order to know the one true aspect of all the Buddha-Dharmas.
In order to know that all the Buddha-Dharmas have no bounds.
In order to know the vast, skillful, and decisive wisdom of all the Buddha-Dharmas.
In order to attain the wisdom to distinguish and expound the meanings of the words of all the Buddha-Dharmas.

For these ten reasons, the Bodhisattva diligently and courageously cultivates the practice, without becoming negligent.

O son of the Buddha! After a Bodhisattva Mahāsattva has perfected such a practice of diligence, suppose someone says: “For all the sentient beings in countless worlds, for the sake of each and every sentient being, you must endure every kind of suffering in the Avīci Hell for countless kalpas. You must enable each of those sentient beings to encounter countless Buddhas appearing in the world and, because they have seen the Buddhas, to experience every kind of joy, until they enter Nirvāṇa without remainder. Only then will you attain unsurpassed, complete enlightenment. Can you do this, or not?” He replied, “I can.”

Commentary: O disciples of the Buddha! Having thus perfected the practice of diligence, a Great Bodhisattva might be asked by someone: “Can you ensure that all sentient beings in countless, immeasurable worlds suffer no pain, while you willingly enter the Avici Hell and, throughout immeasurably many great kalpas, take their place in enduring every kind of suffering? Can you ensure that all sentient beings encounter countless Buddhas appearing in the world and, through seeing the Buddhas and hearing the Dharma, enjoy complete bliss, until all sentient beings enter Nirvana without remainder? Only after all those sentient beings have become Buddhas would you yourself attain unsurpassed, perfect enlightenment. Can you patiently endure such a long time while cultivating the practice of diligence?”

This Bodhisattva replied, “I can do that! I will attain Buddhahood only after all sentient beings in the hells have met a Buddha, heard the Dharma, cultivated the Way, and become Buddhas.” Avīci is translated as “without interval,” meaning that there is no space. Even one person fills this hell; ten thousand people fill it too. In short, one person feels cramped, and ten thousand people also feel cramped. There is another commentary: it means “without interruption.” From the moment one enters this hell, the suffering never ceases, so it is called the Hell of Uninterrupted Suffering.

Suppose someone were to say: “There are immeasurable asaṃkhyeya great oceans; you should drain them dry, one drop at a time, with the tip of a single hair. There are immeasurable asaṃkhyeya worlds; grind them all into dust. Count every drop and every dust particle, and know their total number. For the sake of sentient beings, endure uninterrupted suffering in every moment throughout that many kalpas.” Upon hearing these words, the Bodhisattva does not give rise to even a single thought of regret. Instead, the Bodhisattva’s joy and exhilaration grow ever greater, and, deeply rejoicing, recognizes the great benefit gained: “Through my power, I will enable those sentient beings to be forever free from all suffering.”

Commentary: Someone again came and asked the Bodhisattva, “There are immeasurable asankhyeya great oceans. You touch the water of these great oceans with the tip of a single strand of hair, causing them to dry up completely. There are also immeasurable asankhyeya worlds, which you grind entirely into dust. How many drops of water are there in those great oceans? How many grains of dust are there? You must count them clearly and determine the exact number. For the sake of teaching and transforming sentient beings, you must pass through as many kalpas as there are drops of water in those oceans and grains of dust. In every thought-moment, you will endure suffering without interruption. Can you bear it?” The Bodhisattva did not give rise to even a single thought of regret because of those words; instead, his joy and gladness increased all the more. “How fortunate I am to have gained such great benefit! Through my own strength, may I enable sentient beings suffering in hell to be freed forever from all suffering and attain every kind of happiness.”

By means of these skillful practices, the Bodhisattva leads all sentient beings in every world to the ultimate Nirvana without remainder.

Commentary: The Bodhisattva cultivates the practice of not oppressing or disturbing others. Through this skillful practice, in all worlds, the Bodhisattva enables all sentient beings in the future to attain the ultimate Nirvana without remainder—that is, to become Buddhas.

This is called the Bodhisattva Mahāsattva’s fourth practice of indomitable perseverance.

Commentary: O disciples of the Buddha! This is the fourth practice—the practice of non-yielding—cultivated by a great Bodhisattva.

— 0O0 —

O sons of the Buddha, what is the practice of a Bodhisattva Mahāsattva who is free from delusion and confusion?

Commentary: Great Bodhisattva Merit Forest once again called out, “Disciples of the Buddha! What is the practice of freedom from delusion and distraction cultivated by great Bodhisattvas? ‘Delusion’ means ignorance, and ‘distraction’ means a scattered mind. Because of ignorance, the mind becomes scattered. If one is not deluded, there is no ignorance; if one is not distracted, one has the power of concentration. Without ignorance, one does not engage in foolish conduct. Without distraction, one constantly abides in concentration. Therefore, Bodhisattvas must cultivate the practice of freeing themselves from ignorance and distraction; this is also the practice of meditation.”

This bodhisattva attains right mindfulness, with a mind free from distraction, firm and unmoving, supremely pure, vast and immeasurable, and free from delusion.

Commentary: This Bodhisattva constantly accomplishes right mindfulness (right concentration). Because He has right concentration, His mind is not scattered. He neither gives rise to false thoughts nor becomes confused or deluded. His power of concentration is firm and unshakable. He abides in concentration at all times and attains unsurpassed purity. His mind contains none of the delusions of views (delusions of seeing), the delusions of thought (delusions of thinking), or the delusions as numerous as dust and sand.

Delusions of views arise when one sees a state and is deluded by it. The eyes follow forms, and so on, until the mind follows mental objects. Thus: “Confronted with an object, one gives rise to craving and attachment.”

Delusions of thought arise when thinking gives rise to delusion. One cannot clearly distinguish what is reasonable, and so: “Deluded about principle, one gives rise to discrimination.”

Delusions as numerous as dust and sand are the countless false thoughts in the mind. Because of them, the mind is impure. Now all three kinds of delusion have been completely ended, and so unsurpassed purity is attained. Even when confronted with a vast state extending without limit through empty space and throughout the Dharma Realm, one does not become deluded.

Because of this right mindfulness, one skillfully understands all worldly languages and expressions and can retain the teachings of all supramundane Dharmas.

Commentary: Because the Bodhisattva possesses right mindfulness, he skillfully understands all worldly languages. He is able to receive and uphold all methods of practice and all supramundane teachings.

That is, the mind is free from delusion and confusion in its ability to retain verbal expressions for form and non-form dharmas, expressions establishing the intrinsic nature of form, and, likewise, expressions establishing the intrinsic nature of feeling, perception, formations, and consciousness.

Commentary: All verbal expression—that is, speech capable of upholding form dharmas and non-form mental dharmas. Whatever has physical obstruction is form; whatever has no physical obstruction is mind. In brief, whatever has form is form, and whatever has no form is mind. Yet speech can uphold and establish form dharmas that have form, and also the dharmas of feeling, perception, formations, and consciousness, which have no form, while the mind remains neither deluded nor distracted.

In the world, dying here and being born there, the mind is free from delusion and confusion. Entering the womb and emerging from the womb, the mind is free from delusion and confusion. Arousing the aspiration for Bodhi, the mind is free from delusion and confusion. Serving spiritual friends, the mind is free from delusion and confusion. Diligently cultivating the Buddha-Dharma, the mind is free from delusion and confusion. Recognizing the deeds of Māra, the mind is free from delusion and confusion. Abandoning all the deeds of Māra, the mind is free from delusion and confusion. Practicing the Bodhisattva path for an ineffable number of kalpas, the mind is free from delusion and confusion.

Commentary: A Bodhisattva lives in the world, dies here and is reborn there. Birth after birth and death after death, death after death and birth after birth, the Bodhisattva is not shaken by birth and death. Why? Because the mind is neither ignorant nor scattered, and so it is not deluded. When a Bodhisattva enters and leaves the womb, the mind is not deluded or confused.

Entering the womb is of four kinds:

A Wheel-Turning Sage King enters the womb with right awareness, but does not know how to remain in the womb or how to leave it.
A Pratyekabuddha enters the womb with right awareness and remains in the womb with right awareness, but does not know how to leave it.
A Bodhisattva enters the womb with right awareness, remains in the womb with right awareness, and leaves the womb with right awareness; the whole process is completely clear to them.
Ordinary beings do not know how they enter the womb, how they remain in it, or how they leave it; they know nothing at all.

When the Wheel-Turning King remains in the womb, it feels like being in a latrine—very filthy. When a Pratyekabuddha remains in the womb, it feels like being at home—very comfortable. When a Bodhisattva remains in the womb, it feels like being in a flower garden or among trees—very pure. When an ordinary being remains in the womb, it feels like being in darkness, knowing nothing at all.

When a Bodhisattva gives rise to the aspiration for bodhi, there are no causes or conditions that obstruct the Way, and no deluded or confused thoughts. When serving a good spiritual friend, the mind is not deluded or confused. Truly virtuous spiritual friends with clear insight are not easy to find. If you meet one, you must sincerely draw near to them, make offerings to them, and serve them; toward a good spiritual friend, you must be utterly respectful and reverent, with a mind free from delusion and confusion. When diligently cultivating the Buddha-Dharma, you must practice in accordance with the teachings. The Buddha-Dharma is as deep as the ocean; you must be courageous and vigorous, and cultivate diligently, in order to attain accomplishment. If the mind is free from delusion and confusion, it will not be inverted, and you must recognize all demonic activities. There are four kinds of demons:

Heavenly demon.
Demon of the five aggregates.
Demon of afflictions.
Death demon.

If, at the outset, one recognizes a demonic realm, the mind will not be deluded or scattered, nor will it be shaken by that realm. One must not only recognize all demonic affairs, but also free oneself from the demonic karma they produce, so that the mind is not deluded or confused. Throughout the inconceivable kalpas spent practicing the Bodhisattva way, the mind is not deluded or confused.

When this Bodhisattva has attained such immeasurable right mindfulness, throughout immeasurable asamkhyeya kalpas, they listen to the true Dharma from Buddhas, Bodhisattvas, and good spiritual friends. Namely: profound Dharma, vast Dharma, Dharma of adornment, Dharma adorned in various ways, Dharma expounding various names, phrases, and letters, Dharma of Bodhisattva adornment, unsurpassed Dharma of the Buddha’s spiritual power and light, pure Dharma of right aspiration, certainty, and understanding, Dharma unattached to all worldly things, Dharma that discriminates all worldly dharmas, exceedingly vast Dharma, Dharma that, free from delusion and obscuration, illuminates the dharmas of all sentient beings, the common and uncommon dharmas of all worlds, the unsurpassed wisdom of Bodhisattvas, and the Dharma of mastery of all-knowledge.

Commentary: The Bodhisattva cultivates the practice of being free from delusion and confusion, and is able to attain immeasurable right mindfulness. Throughout immeasurable asamkhyeya kalpas, the Bodhisattva listens to fifteen kinds of true Dharma from Buddhas, Bodhisattvas, or spiritual benefactors. They are:

Profound Dharma: That is, the realized nature of principle; its great divisions and meanings are profound.
Vast Dharma: That is, the Dharma’s essence, activity, and function.
Adorned Dharma: That is, the Dharma complete with marks of virtue.
Dharma adorned with all kinds of things: That is, the Dharma in which one contains all.
Dharma that expounds all kinds of names, phrases, and textual passages: That is, all kinds of nouns, all kinds of phrases, and all kinds of sutra texts. Bodhisattvas all expound this Dharma.
Bodhisattva-adorned Dharma: This is the Dharma of practice, because the cause adorns the fruit.
Dharma of the Buddha’s unsurpassed spiritual power and radiance: This is the Dharma of fruition, the realization of the Buddha’s unsurpassed Dharma.
Dharma of pure right aspiration and decisive understanding: That is, the Dharma that cuts off the two obstructions; it is the great vows of the first ground.
Dharma of nonattachment to all worlds: That is, root wisdom.
Dharma of discerning all worlds: That is, subsequently acquired wisdom. These two kinds of knowledge extend to the seventh ground.
Exceedingly vast Dharma: That is, realizing profound Dharma-tolerance as vast as the Dharma Realm; it is the Dharma of the eighth ground.
Dharma free from delusion and illuminating all beings: That is, the stage of the Dharma teacher, who understands beings’ faculties; it is the Dharma of the ninth ground.
Dharma of all worlds’ common and uncommon dharmas: The common dharma is the Dharma of beings; the uncommon dharma is the Dharma of the Buddhas. It is the Dharma of the tenth ground.
Dharma of the Bodhisattva’s unsurpassed wisdom: That is, the wisdom of equal enlightenment.
Dharma of the all-knowing wisdom: That is, the Tathāgata’s wisdom.

After the Bodhisattva had heard this Dharma, throughout countless kalpas he neither forgot nor lost it; his mind constantly recollected it without interruption.

Commentary: Bodhisattvas who cultivate the practice of abandoning delusion and confusion, having listened to the great Bodhisattva Merit Forest expound these fifteen dharmas, do not forget or lose a single one throughout countless asamkhyeya kalpas. They constantly keep these dharmas in mind, without ever letting their mindfulness lapse.

Why is this so? Because when a Bodhisattva Mahāsattva practices various deeds throughout immeasurable kalpas, he never troubles or confuses even a single sentient being, causing them to lose right mindfulness; he does not destroy the true Dharma or sever wholesome roots, and his mind continually grows in vast and great wisdom.

Commentary: What is the reason? Because throughout immeasurable eons of practicing the Bodhisattva way, great Bodhisattvas never disturb any sentient being or cause them to lose right mindfulness. They also never destroy the true Dharma, but always protect it. Not only do they never sever their own roots of goodness, they also never cause others to sever theirs. In their minds, vast wisdom continually grows.

If someone wishes to renounce the household life, advising them not to do so causes them to lose their bodhicitta and cuts off their roots of goodness. This is to violate the law of cause and effect; in the future, one will fall into the Avici Hell and suffer karmic retribution without end. If someone has not aroused bodhicitta, one should find a way to teach them the Dharma of bodhicitta. This directly helps them attain Buddhahood and also indirectly helps oneself attain Buddhahood.

Furthermore, the Bodhisattva Mahāsattva cannot be confused or disturbed by any of the various kinds of sounds, namely: loud, immense sounds; coarse, harsh sounds; sounds that cause people extreme fear; pleasing sounds; displeasing sounds; sounds that agitate the ear-consciousness; and sounds that destroy the six faculties.

Commentary: Continuing, no sound whatsoever can cause this great Bodhisattva’s mind to become distracted or deluded. These sounds comprise seven kinds:

Loud sounds.
Coarse and harsh sounds.
Sounds that make people very frightened.
Sounds that greatly please people.
Sounds that displease people.
Murmuring sounds that disturb the faculty of hearing.
Sounds that obstruct the Dharma and damage the faculty of hearing.

When some people hear these seven kinds of sounds, their minds become troubled and scattered. But when Bodhisattvas hear them, their minds do not become scattered. Why? Because Bodhisattvas cultivate the Dharma practice of the Six Perfections and attain the samādhi of right concentration, so they are not swayed by external conditions.

This Bodhisattva hears such immeasurable and countless sounds, both good and bad—even if they fill asamkhyeya worlds—yet never, even for a single moment, does his mind become scattered. That is to say: he is undistracted in right mindfulness, in the realms, in samādhi, in entering the profound Dharma, in practicing the conduct of Bodhi, in arousing the Bodhi mind, in recollecting the Buddhas, in contemplating the true Dharma, in the wisdom of transforming sentient beings, in the wisdom of purifying sentient beings, and in fully understanding profound meanings.

Commentary: This Bodhisattva cultivates the practice of freedom from delusion and distraction. He hears immeasurable, countless pleasant and unpleasant sounds, as mentioned earlier. Suppose there were worlds filling an asankhyeya, yet he had never, even for a single thought, been distracted. He is always mindful, so his mind is not disturbed. When he encounters an object, his mind is not disturbed. When he enters samadhi, his mind is not disturbed. When he enters profound Dharma, his mind is not disturbed. When he practices the Bodhisattva way, his mind is not disturbed. When he gives rise to the Bodhi mind, his mind is not disturbed. When he remembers the Buddhas, his mind is not disturbed. When he contemplates the true Dharma, his mind is not disturbed. When he teaches sentient beings wisdom, his mind is not disturbed. When he purifies the wisdom of sentient beings, his mind is not disturbed. When he decisively understands profound meanings and principles, his mind is not distracted.

Because no evil karma is created, there is no karmic obstruction. Because no afflictions are aroused, there is no obstruction from afflictions. Because the Dharma is not slighted, there is no obstruction to the Dharma.

Commentary: Because one does not commit evil karma, there is no obstruction caused by evil karma. Because one does not give rise to afflictions, there is no obstruction caused by afflictions. Because one does not slight any Dharma, there is no obstruction caused by any Dharma. Because one does not slander any right Dharma, there is no obstruction caused by any karmic retribution.

Because he does not slander the True Dharma, there is no karmic obstacle of retribution.

Children of the Buddha, sounds of the kinds described above, each filling asamkhyeya worlds and never ceasing throughout immeasurable, numberless kalpas, can all corrupt and disturb every faculty of sentient beings’ bodies and minds, yet cannot corrupt the mind of this Bodhisattva.

Commentary: Disciples of the Buddha! Like the sounds described above, each sound fills an asaṃkhyeya number of worlds and, throughout immeasurable, countless kalpas, has never ceased for even a moment. Those sounds can destroy the bodies and minds of all sentient beings and scatter all their faculties, but they cannot destroy or scatter the mind of this Bodhisattva.

The Bodhisattva enters samadhi and abides in the sacred Dharma, contemplating and observing all sounds. He knows well the characteristics of the arising, abiding, and ceasing of sounds, and knows well the nature of their arising, abiding, and ceasing.

Commentary: This Bodhisattva cultivates the practice of leaving behind delusion and confusion, enters right concentration and right meditative absorption, and abides in the meditation of the holy Dharma. Through contemplation, he observes all sounds. He knows well that all sounds are empty, with no mark of arising, no mark of abiding, and no mark of ceasing. Therefore:

The phenomena that arise through causes and conditions,

I say, are emptiness.

Furthermore, one skillfully knows how all sounds arise, how they abide, and how they cease. They are all impermanent, illusory, and unreal; therefore, they have no intrinsic nature.

Having heard this, one does not give rise to greed, does not arouse anger, does not lose mindfulness, and skillfully apprehends its characteristic without becoming attached.

Commentary: After hearing Bodhisattva Merit Forest speak of the characteristics of arising, abiding, and ceasing, and the nature of arising, abiding, and ceasing, of sounds, this Bodhisattva does not give rise to greed for any sounds—that is, does not pay attention to sound objects—does not give rise to anger, and does not lose right mindfulness. The Bodhisattva clearly understands that all the characteristics of sound are false and unreal, and therefore is not defiled by or attached to sound objects. Not being defiled by or attached to them means not being greedy for them. Since there is no attachment, the Bodhisattva knows that all sounds have no real substance; they are like illusions and transformations.

Know that all sounds are devoid of inherent existence and truly cannot be apprehended; they have no creator, nor any beginning, are equal to the Dharma Realm, and are without distinction.

Commentary: Why does the Bodhisattva not cling to any sound objects? Why is the Bodhisattva not swayed by sound objects? Because the Bodhisattva knows that all sounds have no existence anywhere; sound has no real substance, and its source truly cannot be found. Because sounds are empty, there is no one who creates them, and sound has no inherent substance. Although empty, it extends throughout all of space and the Dharma Realm. Because it is one with the Dharma Realm, there is no distinction.

In this way, the Bodhisattva perfects tranquil conduct of body, speech, and mind, aspires to omniscience, and never falls back. The Bodhisattva skillfully enters all gates of meditative concentration, knows that all samādhis share the same essential nature, comprehends that all dharmas have no bounds, attains true wisdom of all dharmas, attains the profound samādhi that is free from sound, enters the gates of innumerable samādhis, and increases boundless, immense compassion.

Commentary: This Bodhisattva, having perfected such pure and tranquil conduct of body, speech, and mind, then attains omniscient wisdom. He diligently advances forever, never retreating. Therefore, he skillfully enters all the gates of meditation and clearly understands that all samādhis share the same essential nature. Hence: “One samādhi is all samādhis;

all samādhis are one samādhi.” They also clearly understand that all dharmas have no boundaries. By clearly illuminating the true nature of all dharmas, they attain the wisdom of the true reality of all dharmas. They also attain the power of the profound samādhi of sound beyond sound, as well as immeasurable, innumerable samādhi gates. They increase their vast, immeasurable, innumerable compassion.

At that time, within a single moment, the Bodhisattva attained countless hundreds of thousands of samādhis. Hearing such sounds, his mind was neither confused nor disturbed, and those samādhis gradually increased and expanded.

Commentary: At that time, this Bodhisattva had attained profound meditative power and a vast Dharma gateway. Therefore, in a single thought, he realized countless hundreds of thousands of samādhi realms. Though he heard the sounds above, his mind was not disturbed by the sense object of sound. This caused his samādhi to grow steadily more vast.

Having formed this thought: “I shall cause all sentient beings to abide in unsurpassed pure mindfulness, attain non-retrogression in all-knowledge, and ultimately accomplish Nirvana without remainder.”

Commentary: This Bodhisattva also thinks: “I will teach and transform all sentient beings through skillful means, so that they all abide in the pure right mindfulness of unsurpassed Bodhi, attain the Buddha’s wisdom of omniscience, and attain the state from which they will never regress, ultimately accomplishing Nirvana without remainder in the future.”

This is called the fifth practice of freedom from delusion and confusion of a Bodhisattva Mahasattva.

Commentary: The Bodhisattva Merit Forest says, “This is the fifth practice of great Bodhisattvas: the practice of freeing themselves from delusion and confusion.”

— 0O0 —

O son of the Buddha, what is the Bodhisattva Mahāsattva’s Good Manifestation Practice?

Commentary: The Great Bodhisattva Merit Forest again called out to the Buddha’s disciples: “What is the Skillful Manifestation Practice cultivated by great Bodhisattvas? It is the Prajñā among the six pāramitās. Prajñā is translated as wisdom. The Yogācāra Treatise discusses three kinds of wisdom:”

Wisdom that knows things as they truly are and penetrates through subsequent understanding.

Wisdom that is skillful in making definite determinations concerning the five sciences and the three groupings, as taught.

Wisdom that can bring benefit and welfare to all sentient beings.

The *Compendium* also speaks of three kinds of wisdom:

Non-discriminative preparatory wisdom.
Non-discriminative fundamental wisdom.
Non-discriminative post-attainment wisdom.

Another explanation says there are:

Textual Prajñā.
Contemplative Prajñā.
Prajñā of True Reality.

This Bodhisattva’s bodily, verbal, and mental karma is pure. Abiding in non-attainment, he manifests bodily, verbal, and mental karma as unattainable. He knows that the three karmas are all nonexistent; because they are not delusive, there is no bondage. Whatever he manifests has no inherent nature and no support.

Commentary: This Bodhisattva cultivates the practice of manifesting goodness. His bodily karma is also pure, with no acts of killing, stealing, or sexual misconduct—the three evils. His verbal karma is also pure, with no lying, embellishing speech, divisive speech, or abusive speech—the four evils. His mental karma is also pure, with no thoughts of greed, anger, or delusion—the three evils.

Everyone! You must turn inward and reflect: Is your bodily karma pure? Have you committed the act of killing? If a mosquito comes and bites you, do you swat it to death? Or if an ant comes to eat your molasses, do you kill it? Or do you kill other insects? You must understand that those who have taken the precepts must uphold them and must not kill. Swatting a mosquito to death or stepping on an ant and killing it is the offense of killing, and the karmic retribution in a future life is immeasurable. Buddhists who have taken the Five Precepts must not only refrain from killing, but should also release living beings. In short, you must protect the lives of all sentient beings. Consider that in past lives, or many lifetimes ago, they may have been among your six kinds of close relatives. Contemplate them in this way, and you will give rise to feelings of sympathy, affection, and a wish to protect them. In this way, you will not violate the precept against killing, nor the precept against sexual misconduct. If you have carelessly violated a precept, you must promptly go before the Buddha’s altar and repent with utmost sincerity; otherwise, you will fall into the Avici Hell.

Again, reflect on whether your speech karma is pure. Have you lied? Have you spoken falsely, sowed discord, or cursed and insulted others? If so, you must change; if not, then there is no need. In short, you must not create speech karma. If you commit speech karma, you will fall into the hell where tongues are cut out. This is no threat; it is simply that our ordinary eyes cannot see it. If the five eyes are opened, you will clearly perceive these realms and know that this is absolutely no threat.

As for the karma of the mind, is it pure? We must also examine it carefully. Is there greed in the mind? Is there anger or delusion? Having these three poisonous mental states causes people to undergo birth and death in the cycle of rebirth and prevents them from attaining liberation. Therefore, we must learn the wholesome conduct of Bodhisattvas and not give rise to greed, anger, or delusion. We must examine our body, speech, and mind—the three kinds of karma—and ask whether they are thoroughly pure. Only when they are pure can our practice of the Way bear fruit.

That which is abided in is unobtainable; thus there is also no greed, hatred, or delusion. One can also manifest the three karmas of body, speech, and mind as unobtainable. One knows that the three karmas are pure and have no existence whatsoever. Because there is no delusion, the three karmas do not bind. All manifestations are acts of non-doing; they have neither inherent nature nor anything on which to depend.

Abide in the mind of true reality; know the intrinsic nature of immeasurable minds and the intrinsic nature of all dharmas: without attainment, without characteristics, profoundly deep and difficult to enter. Abide in the right state of the dharma-nature of suchness; through skillful means, bring forth manifestations, yet incur no karmic retribution. Unborn and undying, abide in the realm of Nirvana, abide in the nature of quiescence. Abide in the nature of true non-nature; the path of words and language is cut off, transcending all worldly realms, with nothing on which to rely.

Commentary: Abide in the mind of true suchness and the real aspect; know the self-nature of immeasurable minds, and know the self-nature of all dharmas. There is nothing to attain, not a single mark. Clearly understand that this Dharma is profound and difficult to enter.

Abiding in the proper state of the Dharma-nature, in suchness and the true aspect, one gives rise to all expedient Dharma-gates; yet there is neither karma nor retribution. For they are like illusions and transformations, empty and nowhere existent; therefore they neither arise nor cease.

Abiding in the realm of Nirvana, abiding in the nature of stillness, abiding in the true aspect and fundamental principle—this is the nature of no-nature. Here, there are no words with which to speak. The way of words has been completely cut off, and the realm where thoughts and mental activity take place no longer exists. Having transcended the world, there is nowhere to rely upon.

Enter the Dharma free from discrimination, bondage, and attachment; enter the Dharma of supreme, true wisdom; enter the supramundane Dharma that worldly beings cannot comprehend. This is the Bodhisattva’s skillful means of manifesting the appearance of birth.

Commentary: Enter into the true nature of the dharmas, free from discrimination, where no dharma binds. Also enter into the supremely excellent true Dharma. Also enter into the supramundane Dharma, which all sentient beings in all worlds cannot clearly understand. This principle is the Bodhisattva’s skillful means of manifesting the aspect of birth.

Children of the Buddha! This Bodhisattva reflects in this way: All sentient beings have absence of inherent nature as their nature; all dharmas have the unconditioned as their nature; all lands have signlessness as their sign; the three times exist only in verbal designation. All verbal designations have no basis among dharmas, and all dharmas likewise have no basis in verbal designation.

Commentary: Bodhisattva Merit Forest again called out to the Buddha’s disciples: “This Bodhisattva then reflected as follows: All sentient beings are formed through the provisional conjunction of the four great elements; they have no intrinsic nature of their own. All dharmas are originally quiescent, are non-action and yet nothing is not done; therefore, non-action is their nature. All lands are originally without characteristics, but appear through the karmic power of sentient beings. The three times have only provisional names and words. In all dharmas, all words have no true place of reliance. And among all words, not a single truly existing thing can be found among all dharmas.”

Thus the Bodhisattva understands that all dharmas are exceedingly profound, that all worlds are utterly quiescent, and that nothing can be added to the Buddha-Dharma. The Buddha-Dharma is no different from worldly dharmas, and worldly dharmas are no different from the Buddha-Dharma. The Buddha-Dharma and worldly dharmas are neither mixed together nor distinct. The Bodhisattva fully knows that the essential nature of the Dharma-realm is equal, and universally enters the three times.

Commentary: The Bodhisattva sees all dharmas as empty and illusory, and clings to none of them. Only then can one thoroughly understand the principle that all dharmas are wondrous, profound, and unsurpassed. One also understands that the entire world is quiescent and clearly sees that all Buddha-dharmas neither increase nor decrease. Buddha-dharma is worldly dharma, and worldly dharma is also Buddha-dharma. Therefore, the Sixth Patriarch Huineng said:

“The Buddha Dharma is in the world;
Awakening is not apart from the world.
To seek Bodhi apart from the world
Is like searching for a rabbit’s horn.”

This is also the same principle. Therefore, Buddhadharma and worldly dharma are not two. When understood clearly, it is Buddhadharma; when not understood clearly, it is worldly dharma. If understood clearly, the dharma in the world is also the dharma that transcends the world; it is not that, apart from worldly dharma, there is a separate Buddhadharma. Although Buddhadharma and worldly dharma are neither identical nor separate, they have certain distinctions, yet they do not obstruct one another, do not become mixed up with one another, and are not different in any way. Bodhisattvas understand clearly that the essential nature of the Dharma Realm is equal, pervading the past, the future, and the present.

Never abandon the great mind of enlightenment; ever maintain an unwavering resolve to transform sentient beings; continually increase great compassion; and become a place of refuge for all sentient beings.

Commentary: A Bodhisattva never abandons the mind of great Bodhi, but protects it. The mind to teach and transform sentient beings is always present. This means expounding sutras and teaching the Dharma to transform sentient beings. The mind of great compassion grows stronger day by day, increasing without diminishing. Bodhisattvas are a refuge for all sentient beings.

At that time, the Bodhisattva again thought: “If I do not bring sentient beings to maturity, who will bring them to maturity? If I do not tame sentient beings, who will tame them? If I do not teach and transform sentient beings, who will teach and transform them? If I do not awaken sentient beings, who will awaken them? If I do not purify sentient beings, who will purify them? These are my doubts; this is what I ought to do.”

Commentary: Because this Bodhisattva is cultivating the Conduct of Good Manifestation, at that time he thought: “If I do not bring sentient beings to maturity, who can bring them to maturity? Bringing sentient beings to maturity is my responsibility; I must do this work. If I do not tame sentient beings, who will tame them? It is my responsibility to tame obstinate sentient beings, to help them abandon their obstinacy and turn from the wrong path to the right one. If I do not teach and transform sentient beings, who will? It is my duty to teach and transform them. If I do not awaken sentient beings, who will? All sentient beings are in a dark sea of suffering. I must help them awaken soon, break through ignorance and reveal their Dharma-nature, leave behind all suffering, and attain all forms of happiness. If I do not purify sentient beings, who will? I must use skillful and expedient Dharma methods to help sentient beings in this evil age of the Five Turbidities restore their original pure source, their wondrous nature of True Suchness, and attain purity. These are my responsibilities; I must carry them out.” Again, he thought: “If I alone understand this profound Dharma, then I alone, as one person, will attain liberation through unsurpassed, complete, perfect enlightenment. But all sentient beings are blind and sightless, entering the great perilous path, bound and fettered by every affliction. Like gravely ill people who continually suffer pain, they dwell in the prison of craving and cannot escape by themselves. They do not leave the realms of hell, hungry ghosts, animals, or King Yama; they cannot end suffering or abandon evil karma. They constantly dwell in darkness and delusion, do not see the truth, and revolve through birth and death, unable to find release. They abide among the eight difficulties, stained by many defilements; all manner of afflictions and obstructions cloud their minds. Deluded by false views, they do not follow the right path.” Then I thought: If I alone understand this profound Dharma, then I alone will attain liberation through Unsurpassed Perfect Enlightenment, while sentient beings are blind and benighted, without eyes, entering a perilous path and bound by afflictions. Like people gravely ill, they constantly endure suffering, imprisoned by craving and unable to escape. They cannot escape the hells, the realm of hungry ghosts, the animal realm, or the realm of King Yama. They cannot put an end to suffering or abandon evil karma. They remain forever in darkness, unable to see the truth. They wander through the cycle of birth and death, unable to escape. They dwell amid the eight difficulties, sullied by defilements and beset by all kinds of afflictions that obscure and obstruct the mind; they hold wrong views, are deluded, and do not walk the right path.

The Bodhisattva thought further: “Suppose I alone clearly understand this subtle and profound Dharma, and only I attain the fruit of Supreme, Perfect Enlightenment and gain liberation. Yet sentient beings would not attain it. All sentient beings are like blind people in darkness, entering a dangerous path. Therefore:”

“A blind man rides a blind horse;
At midnight, they fall into a deep ravine.”

This is a realm fraught with many dangers. Sentient beings are bound by all forms of ignorance and affliction, and so cannot be free. They are like people gravely ill, who constantly endure suffering. Imprisoned in the realm of craving, they cannot escape the net of desire. Nor can they escape the hells, the hungry ghosts, and the animals—the three evil paths. They must remain under the rule of King Yama and cannot put an end to their suffering. They are unwilling to relinquish the evil karma they have created. They remain in the darkness of ignorance and cannot see the true principles. They wander through birth and death in the six realms of cyclic existence, with no chance to escape. They abide among the eight difficulties, which are:

Hell.
Hungry ghosts.
Animals.
Uttarakuru (this continent is very blissful, but one does not see the Buddha, hear the Dharma, or encounter the Sangha).
The Heaven of Long Life (the thirtieth heaven in the Form Realm).
Blind, deaf, and mute.
Worldly intelligence and eloquence.
Before a Buddha appears and after a Buddha has passed away.

In these eight conditions, it is very difficult to hear the Buddha’s Dharma; therefore, they are called the eight difficulties. All impure, defiled phenomena surround and confine beings; they have all kinds of afflictions that conceal and obstruct the true mind. Deluded by wrong knowledge and wrong views, they do not walk the right path.

The Bodhisattva thus contemplated all sentient beings and thought: “If these sentient beings have not yet been brought to maturity and disciplined, it would be inappropriate to abandon them and attain Anuttara-samyak-sambodhi. I should first guide sentient beings, practicing the Bodhisattva path for indescribable, indescribable kalpas. Those not yet mature, I should first bring to maturity; those not yet disciplined, I should first discipline.”

Commentary: This Bodhisattva uses the Dharma just spoken of above to contemplate various matters and observe the causes and conditions of all sentient beings. Then the Bodhisattva reflects as follows: “Suppose these sentient beings are not yet mature and have not yet been subdued, and I abandon them to realize the unsurpassed, true, complete enlightenment for myself. This is not something I should do. First, I must teach and transform sentient beings, passing through an inexpressible, inexpressible number of kalpas to cultivate the practices of the Bodhisattva path. For sentient beings who are not yet mature, I must first lead them to the Buddha path; for those who have not yet been subdued, I must first help them subdue their afflictions.”

When this Bodhisattva abides in this practice, if any gods, Māras, Brahmās, śramaṇas, brahmins, or worldly Gandharvas, Asuras, and others happen to see him, briefly stay with him, revere and honor him, serve and make offerings to him, or even hear of him for a moment or have a single thought of him, none of these acts will be in vain; they will certainly attain unsurpassed, perfect, complete enlightenment.

Commentary: When a Bodhisattva cultivates the Conduct of Excellent Manifestation and abides in this practice, all the gods, demon kings, Brahmā kings, Śramaṇas, Brahmins, and so forth, together with all beings in the world, Gandharvas, Asuras, and so forth, if they see this Bodhisattva, briefly dwell with this Bodhisattva, show respect and reverence, attend upon and make offerings to this Bodhisattva, or even merely hear this Bodhisattva’s name for a moment and let it pass through their minds, none of these acts will be in vain or wasted. They will certainly attain the fruit of unsurpassed, perfect, complete enlightenment.

This is called the Bodhisattva Mahāsattva’s sixth practice, the Practice of Manifesting Good.

Commentary: Bodhisattva Merit Forest said: “This is the sixth practice of manifesting goodness cultivated by great Bodhisattvas.”

— 0O0 —

O son of the Buddha, what is the Bodhisattva Mahāsattva’s Practice of Nonattachment?

Commentary: Bodhisattva Merit Forest called out once more, “O disciples of the Buddha! What is the practice of nonattachment cultivated by great Bodhisattvas?”

O children of the Buddha! With a mind free of attachment, this bodhisattva can, in every moment, enter incalculable worlds and adorn and purify incalculable worlds. In all worlds, the mind remains unattached.

Commentary: Disciples of the Buddha! This Bodhisattva cultivates the practice of nonattachment. Whatever the Bodhisattva does, there is no attachment. The Bodhisattva is unattached to sentient beings, worlds, worldly dharmas, and supramundane dharmas. Whatever the Bodhisattva does, the mind does not abide in it; the Bodhisattva acts as though nothing were being done. In every thought, the Bodhisattva liberates sentient beings without clinging to the appearance of liberating them. With a mind free of attachment, in every thought the Bodhisattva enters worlds as numerous as the asamkhyeyas and adorns and purifies worlds as numerous as the asamkhyeyas. Although this Bodhisattva adorns and purifies the immeasurable worlds of the ten directions, the Bodhisattva’s mind does not cling to the appearance of worlds.

He went to the presence of immeasurable Tathāgatas, respectfully paid homage, served them, and made offerings. He made offerings with immeasurable flowers, immeasurable incense, immeasurable garlands, immeasurable perfumed paste, powdered incense, garments, precious jewels, banners, wondrous canopies, and all kinds of adornments in immeasurable numbers.

Commentary: The Bodhisattva goes to the assembly grounds of innumerable Buddhas to revere, bow to, serve, and make offerings to them. The Bodhisattva offers each Buddha innumerable flowers, innumerable kinds of incense, innumerable flower garlands, innumerable perfumed ointments, as well as powdered incense, garments, jewels, banners and flags, beautiful canopies, and every kind of adornment—using innumerable quantities of each as offerings to the Buddhas.

Such offerings are made for the sake of the ultimate unconditioned Dharma and for abiding in the inconceivable Dharma.

Commentary: The Bodhisattva uses an immeasurable number of material things to make offerings to the Buddhas, because ultimately the Dharma is not something to be done. This is because [the Bodhisattva] clearly knows how to abide in the inconceivable Dharma.

In every moment, he sees innumerable Buddhas. In the presence of all Buddhas, his mind is unattached; to all Buddha lands, it is likewise unattached; to the Buddhas’ marks and features, it is likewise unattached. Seeing the Buddhas’ radiance and hearing them teach the Dharma, he is likewise unattached. To the worlds of the ten directions and to all the assemblies gathered before the Buddhas and Bodhisattvas, he is likewise unattached. Having heard the Buddhas’ Dharma, his mind gives rise to joy, and his resolve and strength are vast. He is able to embrace and practice all the Bodhisattva practices, yet remains unattached even to the Buddhas’ Dharma.

Commentary: At every moment, the Bodhisattva sees countless Buddhas and is at the Buddhas’ places of enlightenment, yet the mind does not cling. In each Buddha’s land, whether it is adorned and pure or unadorned and impure, the mind likewise does not cling. The mind does not cling to the Buddha’s adorned, excellent marks (the thirty-two marks and eighty characteristics), either. Seeing the Buddha emit all kinds of light and hearing the Buddha teach all kinds of wondrous Dharma, the mind likewise does not cling. In the worlds of the ten directions and in all the pure assemblies of Buddhas and Bodhisattvas, the mind likewise does not cling. After hearing the Buddha teach the Dharma, the mind gives rise to joy. The Bodhisattva’s resolve grows especially strong, and their strength becomes especially vast. They are able to embrace all sentient beings, uphold all wondrous Dharma, and practice the Bodhisattva path, yet the mind does not cling even to the Buddha’s teachings.

For inconceivable kalpas, this Bodhisattva sees inconceivable Buddhas appear in the world. At each Buddha’s abode, the Bodhisattva serves and makes offerings, continuing throughout inconceivable kalpas with a mind that never tires or is satisfied. Seeing the Buddhas, hearing the Dharma, and seeing assemblies adorned with Bodhisattvas, the Bodhisattva is attached to none of them. Seeing impure worlds, the Bodhisattva likewise feels no greater aversion.

Commentary: In the past, for ineffable kalpas, this Bodhisattva witnessed ineffable Buddhas appear in the world. At the site of each Buddha’s enlightenment, he attended upon the Buddhas and made offerings to them. Throughout those ineffable kalpas, his mind never gave rise to thoughts of weariness or of having had enough. Seeing the Buddhas, hearing the Dharma they taught, and beholding the assemblies adorned with Bodhisattvas, he did not cling to the appearances of these realms. Seeing worlds of the evil age of the five turbidities, impure as they were, he likewise did not give rise to a mind of aversion.

Why is that? Because this Bodhisattva observes the Dharma as the Buddhas do. In the Dharma of all Buddhas, there is no defilement or purity, no darkness or ignorance, no difference or sameness, no reality or falsehood, no safety or danger, no right path or wrong path.

Commentary: Why must the Bodhisattva be this way? Because this Bodhisattva cultivates in accordance with the Dharma taught by all Buddhas and contemplates all dharmas. Among the Buddhadharmas, there is neither defilement nor purity, neither darkness nor light, neither two forms nor one form, neither truth nor falsehood. Having realized the true nature of reality, the Bodhisattva leaves behind appearances and severs all conditions. There is neither a place of safety nor a place of danger, neither a right path nor a wrong path. It is inherently pure and inherently still.

The Bodhisattva thus deeply enters the Dharma-realm and teaches sentient beings, yet does not become attached to sentient beings; receives and upholds all Dharmas, yet does not become attached to any Dharma; arouses the Bodhi mind and abides in the Buddha’s abiding, yet does not become attached to the Buddha’s abiding. Although speaking, the mind is unattached to speech; entering the realms of sentient beings, the mind is unattached to those realms. The Bodhisattva understands samādhi and can enter and abide in it, yet the mind is unattached to samādhi. The Bodhisattva visits immeasurable Buddha-lands and, whether entering them, seeing them, or dwelling within them, remains unattached to the Buddha-lands; when departing, there is no lingering affection.

The Bodhisattva thus enters deeply into the Dharma realm and teaches sentient beings, yet gives rise to no attachment to sentient beings. The Bodhisattva upholds the Dharmas, yet gives rise to no attachment to the Dharmas. The Bodhisattva arouses the mind of enlightenment and abides where the Buddhas abide, yet gives rise to no attachment to that abiding. Though speaking, the mind is not attached to words. Though entering the realms of sentient beings, the mind is not attached to those realms. The Bodhisattva knows samādhi clearly and can enter and abide in it, yet the mind is not attached to samādhi. The Bodhisattva travels to the countless Buddha lands, entering them, seeing them, or abiding in them, yet the mind is not attached to the Buddha lands. When leaving, the Bodhisattva feels no longing to remain.

The Bodhisattva thoroughly understands the profound dharma-realm of all phenomena, whose essential nature is like empty space. The Bodhisattva constantly teaches and transforms all sentient beings; yet, while doing so, remains free of the notion of delivering sentient beings and gives rise to no attachment. The Bodhisattva upholds the Dharma taught by the Buddhas, yet gives rise to no attachment to any of the teachings. The Bodhisattva arouses the mind of great enlightenment and abides in the realm in which the Buddhas abide, yet gives rise to no attachment to that realm. Although the Bodhisattva speaks, no attachment arises to words. The Bodhisattva enters the six paths of cyclic existence, yet gives rise to no attachment to the realms of sentient beings. The Bodhisattva clearly understands all meditative concentrations, can enter them all and can emerge from them all, yet gives rise to no attachment. The Bodhisattva travels to, enters, sees, or abides in immeasurable Buddha lands, yet gives rise to no attachment to those lands. When leaving the Buddha lands, the Bodhisattva does not look back or linger with reluctance, unwilling to let them go.

Because the Bodhisattva Mahāsattva is able to remain unattached in this way, their mind encounters no hindrance within the Buddha-Dharma; they understand the Buddha’s enlightenment, realize the Dharma-Vinaya, abide by the Buddha’s true teaching, practice the Bodhisattva deeds, abide in the Bodhisattva mind, contemplate the nature of the Dharma of the Bodhisattva’s liberation, remain unstained in mind with regard to the Bodhisattva’s dwelling places, and remain unattached to the Bodhisattva’s practices. They purify the Bodhisattva path and receive the Bodhisattva’s prediction.

Commentary: Great Bodhisattvas have no such attachments, and therefore they understand all the Buddha’s teachings thoroughly, with unobstructed minds. They also understand the Buddha’s enlightenment and realize the realm of Dharma-vinaya—that is, the realms of stillness, discipline, and antidotes. Giving is an antidote to stinginess, loving-kindness and compassion are antidotes to anger, and the teaching of causes and conditions is an antidote to ignorance. They abide in the Buddha’s right teaching and cultivate the practices cultivated by Bodhisattvas. They constantly keep in mind the Bodhisattva’s aspirations—that is, to awaken themselves and awaken others, liberate themselves and liberate others, and benefit themselves and benefit others. They constantly reflect on how to attain the Bodhisattvas’ method of liberation. Their minds do not become defiled by attachment or clinging to the places where Bodhisattvas dwell, nor do they cling to the Dharma methods practiced by Bodhisattvas. In short, Bodhisattvas have realized the emptiness of persons and the emptiness of dharmas. Through the pure path they cultivate, they receive predictions from the Buddhas of the ten directions.

Having received the prediction, he thought thus: “Foolish ordinary beings are without knowledge or vision, without faith or understanding, and do not practice with discernment. Obstinate and greedy, they are attached and wander through birth and death. They do not seek to see the Buddha, do not follow an enlightened guide, and do not trust the Tamer. Deluded and mistaken, they enter a perilous path.”

Commentary: After the Bodhisattva received the prediction, he thought: Ordinary beings are all foolish and ignorant, without wisdom. Because they are obscured by ignorance, they have no true knowledge, no right understanding, no true faith, and no genuine insight. They are also neither intelligent nor quick-witted, but stubbornly cling to their attachments, and so they continue to wander without end through the cycle of birth and death. Because ordinary beings are foolish, they do not understand how to seek an encounter with the Buddha, do not follow the guidance of good spiritual teachers, and do not place their faith in the Tamer (the Buddha). Deluded about the true path, they mistakenly enter a dangerous one. In short, as they wander through the cycle of birth and death, it is not easy for them to escape the Three Realms.

They do not revere the King of the Ten Powers, do not recognize the kindness of the Bodhisattvas, and cling to their dwelling places. When they hear that all dharmas are empty, they are greatly frightened. They turn away from the right Dharma and abide in wrong teachings; they abandon the level, easy path and enter a perilous, difficult one; they reject the Buddha’s intent and follow the demons’ intent. Amid the various forms of existence, they cling firmly and will not let go.

Commentary: Ordinary beings, because of their ignorance, do not revere the King of the Ten Powers (the Buddha), nor do they know the kindness and virtue of the Bodhisattvas. Life after life, the Bodhisattvas undergo suffering and hardship for the sake of living beings. But living beings only know how to cling to their own inverted abodes. When they hear that all dharmas are fundamentally empty, great fear arises in their minds. Why? Because they have left the Right Dharma and dwell in mistaken teachings. They abandon the level road and enter a dangerous, narrow, uneven path—which is also the three evil destinies. Living beings go against the Buddha’s intent. The Buddha left us the Twelve Divisions of the Tripitaka, teaching us how to cultivate so that we may attain Unsurpassed, Proper and Equal Enlightenment. But ignorant living beings do not cultivate; instead, they follow the demon’s will and run about in confusion and delusion. Within the twenty-five realms of the Three Realms, they cling stubbornly and refuse to let go. Thus: “They cannot see through things or let them go,” and so they cannot be at ease.

The Bodhisattva thus contemplates all sentient beings, increases great compassion, gives rise to all roots of goodness, and remains unattached.

Commentary: The Bodhisattva observes the thoughts and actions of all sentient beings in this way. The more the Bodhisattva observes sentient beings, the more compassion they feel for them, and so they resolve to teach and transform sentient beings. From this, great compassion arises and grows day by day. Thus all roots of goodness arise, without attachment to the characteristic of the mind of great compassion.

At that time, the Bodhisattva thought again: “For the sake of a single sentient being, I should teach, guide, and bring them to maturity in each and every land of the worlds in the ten directions, throughout inconceivable, ineffable kalpas. And just as I do for one sentient being, so shall I do for all sentient beings. I will never grow weary or discouraged on this account, abandon them, and go elsewhere.”

Commentary: As the Bodhisattva cultivates the practice of nonattachment, he thinks again: “I will devote myself entirely to a single sentient being, and throughout all the lands in all the worlds of the ten directions, I will pass through ineffable kalpas teaching and transforming this being, so that their roots of goodness may mature. Teaching and transforming one sentient being is like this; teaching and transforming all sentient beings is likewise. Even if I pass through ineffable, ineffable kalpas, I will not grow weary, nor will I abandon a single sentient being and leave. Instead, I will use skillful means and Dharma methods to liberate sentient beings who are difficult to tame and subdue, enabling them to leave suffering and attain joy.”

Again, pervading and measuring the Dharma Realm with the tips of hairs, at the tip of a single hair, throughout ineffable, ineffable kalpas, teaching, transforming, and taming all sentient beings; just as at the tip of one hair, so too is it at each and every hair-tip.

Commentary: Again, using a single hair-tip to measure the entire Dharma Realm. At each hair-tip, for ineffable, ineffable kalpas, one teaches all sentient beings and tames all sentient beings. It is so not only at a single hair-tip, but at each and every hair-tip as well.

Not even for the briefest moment—the snap of a finger—should one cling to a self or give rise to thoughts of “I” and “mine.”

Commentary: Even for the time it takes to snap one’s fingers, do not cling to the thought, “I am teaching sentient beings,” nor give rise to thoughts of self: “I built this temple; I constructed that pagoda.” This is like when Emperor Wu of Liang asked Patriarch Bodhidharma: “I have ordained many members of the Sangha, built many temples, and copied many scriptures. How much merit have I accrued?” – Patriarch Bodhidharma said: “There is no merit at all.” Why must one speak this way? Because doing meritorious deeds with a mind that seeks merit produces false merit; doing them without such a mind produces true merit. Emperor Wu of Liang was attached to the merit he had accumulated, and so he had no merit. Bodhidharma refused to flatter Emperor Wu of Liang, so the emperor was displeased. The two were not suited to one another. Therefore, Bodhidharma left Jinling (Nanjing), crossed the Yangtze River, and headed north to Shaolin Temple on Mount Song in Henan, where he faced a wall and practiced meditation.

At the tip of each and every hair, throughout all future kalpas, practice the Bodhisattva path; be attached to neither body, phenomena, thoughts, vows, samādhi, contemplation, tranquil concentration, realms, nor the teaching and taming of sentient beings; and likewise, be attached neither to entering the Dharma Realm.

Commentary: At every hair-tip, throughout all future kalpas, one practices the Bodhisattva Path. One does not cling to the body (the dharma-grasping of the self). One does not cling to dharma-grasping (the grasping of dharmas as dharmas). One does not cling to thoughts, the power of vows, the samadhi power of concentration, the wisdom of contemplation, tranquil meditation, any state, the teaching and transforming of sentient beings, or the Dharma Realm in teaching and transforming sentient beings.

Why is this? The Bodhisattva thinks: “I should contemplate all dharma realms as illusions, the Buddhas as reflections, the Bodhisattva practices as dreams, the Buddha’s teaching of the Dharma as an echo, and all worlds as transformations, because they are sustained by karmic retribution; bodies of different forms as illusions, because they arise from the power of action; all sentient beings as mind, because of their various defilements; and all phenomena as the true nature of reality, because they cannot be changed.”

Commentary: Why does a Bodhisattva not cling to anything at all? Because a Bodhisattva acts without acting, yet leaves nothing undone; carrying out deeds as though nothing were being done, the Bodhisattva therefore does not cling to any marks. This is also to sweep away all dharmas and leave behind all marks. Thus one should reflect as follows: I should contemplate the entire realm of dharmas as illusory and magically conjured, not real but false. The Buddhas are like reflections and cannot be clung to. Practicing the Bodhisattva path, doing good deeds, and benefiting sentient beings are like a dream; there is no need to regard them as real. The Buddha’s teachings are like echoes. Therefore, all worlds are transformations. Why? Because they are governed by karmic retribution. The differences among bodies and circumstances are also illusory transformations, arising from actions and the force of karma. All sentient beings are like the mind, because the mind contains all kinds of defilements. Only the Dharma of the Buddhas is the true, unmoving principle-substance, that is, the wondrous principle of true reality, which can never change.

Again he thought: “I should practice the Bodhisattva conduct in the lands of the ten directions, throughout all of space and the Dharma realm; at every moment, clearly understand all the Buddha-Dharma, with right mindfulness present, and without grasping or attachment.”

Commentary: The Bodhisattva further thinks thus: I should practice the Bodhisattva path in the lands of the ten directions and benefit all sentient beings. In every thought-moment, I should clearly understand and thoroughly penetrate all the Buddha’s teachings, always keeping right mindfulness present, with no wrong thoughts arising and no clinging or attachment whatsoever.

The Bodhisattva thus contemplates the body as without self, perceives the Buddha without obstruction, transforms sentient beings, expounds all the Dharmas, causes immeasurable joy and pure faith in the Buddha-Dharma to arise, and rescues and protects all, with a mind free from weariness and aversion.

Commentary: The Bodhisattva contemplates his own body in this way and sees that no self exists; when contemplating the mind, likewise, he sees that no self exists. On seeing the Buddha, he also gives rise to the thought of perfect interpenetration without obstruction. In order to teach and transform all sentient beings, he expounds all the Dharma, causing all sentient beings to give rise to immeasurable, boundless joy and a pure, faithful mind toward the Buddha-Dharma, without giving rise to defiled thoughts. He wishes to rescue all sentient beings and free them from the three realms, yet in his mind gives rise to neither weariness nor aversion.

Because they are tireless, in every world where there are beings not yet matured or brought under discipline, they go there and skillfully guide them to liberation. Among those beings are all kinds of sounds, all kinds of karma, all kinds of attachments, all kinds of arrangements, all kinds of combinations, all kinds of transmigration, all kinds of actions, all kinds of realms, all kinds of births, and all kinds of deaths. With great vows, they abide among them and teach and transform them,

Commentary: Because Bodhisattvas are never weary, wherever in any world there are sentient beings who have not yet attained Buddhahood and have not yet brought their bodies and minds under control, the Bodhisattvas go there and teach them using skillful means. Among these sentient beings are all kinds of sounds, all kinds of karmic actions, all kinds of attachments, all kinds of manifestations, all kinds of mixtures of good and evil, all kinds of wandering through birth and death, all kinds of deeds, all kinds of realms, and all kinds of phenomena of arising and dying. With their great vows, the Bodhisattvas abide in those lands to teach and discipline those sentient beings.

Do not let their minds waver or retreat, nor allow even a single thought of defiled attachment to arise. Why? Because they attain non-attachment and non-reliance, thereby fully accomplishing self-benefit, benefiting others, and purity.

Commentary: The Bodhisattva does not allow sentient beings’ minds with regard to the Three Jewels to waver or regress. Even for a single moment, the Bodhisattva does not give rise to thoughts of defiled attachment toward sentient beings. Why? Because the Bodhisattva has attained wisdom that clings to nothing and strength that relies on nothing, and so gives rise to no thought of defiled attachment. The Bodhisattva gains benefit for themself and also enables sentient beings to gain benefit. Thus, with “great kindness without conditions and great compassion of one shared body,” the Bodhisattva enables sentient beings to become pure and complete. This is the Bodhisattva’s thought and guiding principle.

This is called the Bodhisattva Mahasattva’s Seventh Unattached Practice.

Commentary: Bodhisattva Merit Forest said: “This is the seventh practice-gate of nonattachment cultivated by great Bodhisattvas.”

— 0O0 —

O children of the Buddha! What is the difficult-to-attain practice of a Bodhisattva Mahasattva?

Commentary: Bodhisattva Merit Forest once again called out, “Disciples of the Buddha! What is the difficult-to-attain practice cultivated by great Bodhisattvas? It is making vows. Vows are bodhi vows: seeking the Buddha Way above and liberating sentient beings below.”

This Bodhisattva has perfected roots of goodness that are difficult to attain, difficult to subdue, supreme, indestructible, unsurpassable, inconceivable, inexhaustible, endowed with sovereign power, of great majesty and virtue, and of the same nature as all Buddhas.

Commentary: This Bodhisattva cultivates the practice that is difficult to attain, and succeeds in accomplishing roots of goodness that are difficult to attain. Generally speaking, some people are unable to cultivate these roots of goodness, but this Bodhisattva succeeds in cultivating them. All sentient beings have ignorance and afflictions. Ignorance and afflictions are not easy to subdue, but this Bodhisattva is able to subdue them and increase the roots of goodness, thereby attaining roots of goodness that are supremely excellent. This Bodhisattva also attains indestructible vajra roots of goodness; roots of goodness that none can surpass; inconceivable roots of goodness; inexhaustible roots of goodness; roots of goodness that are effortlessly free and at ease; roots of goodness complete with great awe-inspiring virtue; and roots of goodness of the same nature as all the Buddhas. In short, this Bodhisattva attains every single root of goodness.

When this Bodhisattva practices the various practices, he gains supreme understanding of the Buddha Dharma and vast understanding of the Buddha’s enlightenment. His Bodhisattva vows never cease; throughout all kalpas, his mind is never weary. He feels no aversion toward any suffering, cannot be moved by any host of demons, and is protected and remembered by all the Buddhas. He fully undertakes all the arduous practices of Bodhisattvas, diligently practices the Bodhisattva path without slackening, and never turns back from his vows to the Great Vehicle.

Commentary: When this Bodhisattva cultivates all practices, they attain the most excellent understanding of all the Buddha’s teachings and a broad, profound understanding of the Buddha’s enlightenment. The vows the Bodhisattva makes never cease. Through ineffable kalpas, they never grow weary of the Bodhisattva practices they cultivate, nor do they become weary of all suffering or wish to escape it. Why? Because the Bodhisattva is compassionate and wishes to take upon themself all the suffering of sentient beings. Thus, in fulfillment of their vow, they return to the Saha World, extensively guiding beings in the six realms of samsara and helping them leave suffering and attain happiness. The Bodhisattva has the power of concentration and is unmoved by the threats and temptations of all heavenly demons. In short, even if gold and silver are before them, their mind does not waver; even if beauty is before them, their mind is not moved. Protected and mindful of by all the Buddhas, they therefore fully perfect all the arduous practices cultivated by Bodhisattvas. In practicing the Bodhisattva path, they are courageous and diligent, never lazy. In cultivating the great-vehicle vows and aspirations, they are always unwavering.

Having abided in this difficult-to-attain practice, this Bodhisattva can, in every moment, transform birth and death across countless eons without abandoning the Bodhisattva’s great vows. If sentient beings serve and make offerings to this Bodhisattva, or even merely see or hear of them, they will all attain nonretrogression in unsurpassed, complete, perfect enlightenment.

Commentary: Once this Bodhisattva has securely abided in this difficult-to-attain practice, in each moment they can pass through immeasurable rounds of birth and death. Yet they never abandon the great vows they have made as a Bodhisattva. If sentient beings come to serve and make offerings to this Bodhisattva, or even see them or hear their name, they will never regress from the state of Unsurpassed, Right and Perfect Enlightenment.

Although this Bodhisattva understands that sentient beings do not truly exist, he does not abandon the realm of any sentient being. He is like a boatman who dwells neither on this shore, nor on the other shore, nor in midstream, yet is able to ferry sentient beings from this shore to the other, because he goes back and forth without cease.

Commentary: The Bodhisattva teaches and transforms all sentient beings, yet not a single sentient being is taught and transformed. Why? Because all sentient beings are conditioned phenomena. The Diamond Sutra says:

“All appearances
Are illusory.
If you see that appearances are not appearances,
Then you see the Tathagata.”

All sentient beings have characteristics, but whatever has characteristics is illusory. Since sentient beings are illusory, why must Bodhisattvas still deliver them? Although they do not exist, one must still rely on “nonexistence” to establish merit and practice the Bodhisattva path.

However, the Bodhisattva clearly knows that sentient beings are unreal and nonexistent, yet still does not abandon the realm of all sentient beings. It is like a ship’s captain aboard a ship: he does not dock at this shore, nor stop at the other shore, much less anchor in midstream. His purpose is to ferry sentient beings from this shore of birth and death, across the middle stream of afflictions, and to the other shore of Nirvana. This ship travels from this shore to the other shore, and from the other shore to this shore, going back and forth forever without rest.

The Bodhisattva Mahāsattva is likewise neither abiding in saṃsāra nor abiding in Nirvāṇa, and also does not abide in the current of saṃsāra. Yet the Bodhisattva can ferry the beings on this shore across, placing them on the other shore in safety and fearlessness, in a place free from sorrow and affliction. The Bodhisattva is not attached to the number of beings: does not abandon one being to become attached to many beings, nor abandon many beings to become attached to one being; does not increase the realm of beings or decrease the realm of beings; does not bring the realm of beings into being or annihilate it; does not exhaust the realm of beings or enlarge it; does not discriminate among the realm of beings, and does not make it dual.

Commentary: Great Bodhisattvas are likewise. They do not dwell on this shore of birth and death, nor do they dwell on the other shore of Nirvana. They do not dwell in the middle of the current of afflictions either. Bodhisattvas use skillful means to ferry sentient beings from this shore to the other shore of Nirvana. The other shore is utterly peaceful and secure, free from all dangers, worries, and afflictions.

Bodhisattvas do not cling to the number of sentient beings they ferry across. They do not forsake one sentient being and cling to many, nor forsake many sentient beings and cling to one. They have no such thoughts. With regard to the realm of sentient beings, they have no thought of increasing or decreasing, nor any thought of arising or ceasing. They cannot teach that sentient beings come to an end, nor can they teach that sentient beings increase; they have no such attachment. With regard to the realm of sentient beings, they have no discriminating thoughts. One cannot say that the realm of sentient beings is two or three, or even countless. The realm of sentient beings is a harmonious whole; it is only one.

Why is that? The Bodhisattva deeply enters the realm of sentient beings just as the Dharma-realm; the realm of sentient beings and the Dharma-realm are not two. In the Dharma of nonduality, there is no increase or decrease, no arising or ceasing, no existence or nonexistence, no grasping, no dependence, no attachment, and no duality.

Commentary: The Bodhisattva does not distinguish the realm of sentient beings as one or as two. Why? Because the Bodhisattva is also within the realm of sentient beings and is not separate from them. The realm of sentient beings and the Dharma realm are without distinction. The realm of sentient beings is the Dharma realm, and the Dharma realm is the realm of sentient beings; they are not two different things. Within what is not two, there is neither increase nor decrease, neither arising nor ceasing, neither existence nor nonexistence, nothing that can be grasped, nothing to rely upon, no attachment, and no duality. Not only is there no duality, there is not even oneness; that is, even emptiness does not exist.

Why is that? Because Bodhisattvas understand all dharmas, and the Dharma Realm is nondual.

Commentary: Why? Because the Bodhisattva sees that all dharmas are empty. Because the Bodhisattva thoroughly understands all dharmas. Dharma is the Dharma Realm, and the Dharma Realm is dharma; there are not two. Although “dharma” and “Dharma Realm” are two terms, not even one is established.

The Bodhisattva thus enters the profound Dharma realm through skillful means, abides in signlessness, and adorns the body with pure marks. He understands that the Dharma has no inherent nature, yet can distinguish the characteristics of all dharmas; does not grasp at sentient beings, yet knows their number; does not cling to worlds, yet manifests his body in Buddha lands; does not discriminate among dharmas, yet skillfully enters the Buddha Dharma; deeply penetrates their meaning and principles, yet widely expounds the teachings in words; understands the ultimate reality of all dharmas, free from desire, yet does not abandon the Bodhisattva path; does not turn back from Bodhisattva practices; always diligently cultivates inexhaustible practices; and freely enters the pure Dharma realm.

Commentary: Of course, the Bodhisattva knows that everything is empty. Why, then, must the Bodhisattva still teach and transform sentient beings? Because the Bodhisattva uses the greatest and best skillful means to enter all the profound Dharma realms, without clinging to any appearances. Yet the Bodhisattva constantly manifests pure appearances to adorn their own body. The Bodhisattva thoroughly understands that all dharmas have no inherent nature and are all empty and still. Although they have no inherent nature, dharma appearances nevertheless exist. The Bodhisattva recognizes, clearly understands, and penetrates the essential principle of the true nature of all dharmas. Although the Bodhisattva does not grasp at sentient beings, in a single thought they know clearly how many sentient beings there are. The Bodhisattva does not cling to any worlds, yet can manifest bodies in innumerable Buddha lands. Because they do not cling, they are able to manifest. If they clung to and abided in the world, they would be unable to manifest. If we let go of everything, we will understand everything clearly. If we cannot let go of everything, we will not understand everything clearly. Whatever we do, this same principle applies.

By not distinguishing among all dharmas, one will enter deeply into the Sutra Treasury, with wisdom as vast as the ocean. By entering deeply into the Dharma Treasury, one will understand the principles of all dharmas. One can then expound immeasurable teachings broadly through a single teaching. And when the immeasurable teachings are gathered back together, they still do not depart from that single teaching. Therefore:

“One root branches into myriad forms;
myriad forms return to one root.”

This is also expressed as: “One is many, and many is one”—the principle that one and many are unobstructed. It can also be said: “Phenomena are principle, and principle is phenomena”—the principle that phenomena and principle are unobstructed. What is the ultimate nature of all dharmas? Put simply, it is freedom from desire. Freedom from desire is the true mark, the ultimate reality, the Pure Land of Eternal Still Light. Only by thoroughly understanding the principle of being free from thoughts of desire can one be true and genuine. One can be free from thoughts of desire without abandoning the path practiced by Bodhisattvas or retreating from their practices. One constantly and diligently cultivates inexhaustible practices, yet remains naturally at ease, entering the pure Dharma Realm and widely expounding the essentials of the Dharma and its teachings without attachment, in order to teach and transform all sentient beings.

It is like fire produced by drilling wood: the fire’s activity is limitless, yet the fire is not extinguished. In the same way, the Bodhisattva’s work of transforming sentient beings is inexhaustible, yet the Bodhisattva abides in the world forever, undying; neither ultimate nor non-ultimate; neither grasping nor not grasping; neither dependent nor independent; neither worldly Dharma nor Buddha Dharma; neither an ordinary being nor one who has attained fruition.

Commentary: An example is given here: it is like drilling wood to make fire. Only by drilling without stopping does fire arise. The fire is limitless; the more it burns, the more there is, and it does not go out. Bodhisattvas are the same: their work of teaching and transforming sentient beings is never-ending. They abide in the world at all times to teach and transform sentient beings, and do not enter Nirvana.

Should we say that the Bodhisattva has already become a Buddha? Or that the Bodhisattva has not become a Buddha? Neither is correct. Should we say that the Bodhisattva does not grasp at anything? Neither is that correct. Should we say that the Bodhisattva does grasp at something? Neither is that correct. Should we say that the Bodhisattva has no reliance? No. Should we say that the Bodhisattva does have reliance? Neither is that correct.

The Bodhisattva’s cultivation is neither a worldly dharma nor an attachment to the Buddha-dharma. The Bodhisattva is neither an ordinary person nor a sage who has realized a fruition. Why say this? It is to break through attachments. The principle taught in the Flower Garland Sutra is the realm of perfect interfusion without obstruction.

When the Bodhisattva has attained such a difficult-to-attain mind and practices the Bodhisattva’s way, he does not speak of the Dharma of the Two Vehicles or the Buddha Dharma; he does not speak of the world or worldly phenomena; he does not speak of sentient beings or the absence of sentient beings; he does not speak of defilement or purity.

Commentary: Thus, the Bodhisattva attains a mind that is difficult to attain. When practicing the Bodhisattva path, one does not speak of the Buddha-Dharma practiced by the two vehicles. The Dharma practiced by the Śrāvakas is the Four Noble Truths; the Dharma practiced by the Pratyekabuddhas is the Twelve Causes and Conditions. Nor does one speak of the Dharma that shows how to become a Buddha. One does not speak of the world, nor of any of the phenomena of the world. One does not say that sentient beings exist, nor that sentient beings do not exist. One does not say what is defiled, nor what is pure. The Bodhisattva seeks purity amid defilement. Hence: “Neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing.” The Bodhisattva expounds the wondrous Dharma of the Great Vehicle.

Why is this? Because the Bodhisattva knows that all dharmas are unstained, ungraspable, unchanging, and irreversible. When practicing within this quiescent, wondrous, profound, and supreme Dharma, the Bodhisattva does not give rise to the thought: “I am practicing this conduct now; I have practiced this conduct; I will practice this conduct.” The Bodhisattva is attached to none of the aggregates, realms, or sense bases; the inner world, the outer world, or the inner and outer worlds; the great vows that arise; the pāramitās; or any dharma.

Commentary: When Bodhisattvas practice the difficult-to-attain conduct, they cling neither to defilement nor to purity. What is the reason for this? Bodhisattvas know that all dharmas are empty and quiescent. Therefore, there are no defiled dharmas and no dharmas to grasp; nor do they let any state shake them and cause them to retreat from the bodhi resolve. When Bodhisattvas abide in such quiescent dharmas, in unsurpassed, profound and subtle dharmas, and in the most supreme dharmas, and practice the Bodhisattva path, they do not give rise to such false thoughts as: “I am practicing the Bodhisattva path now; I have practiced the Bodhisattva path; I will practice the Bodhisattva path.” Bodhisattvas have no such conceited, self-satisfied mind, much less such a clinging mind. Why? Because Bodhisattvas cling neither to the five aggregates, nor to the eighteen realms (the six faculties, six objects, and six consciousnesses), nor to the twelve bases (the six faculties and six objects). They cling to no dharmas; they cling neither to worldly dharmas, supramundane dharmas, nor to dharmas that are both worldly and supramundane. They make great vows, all of which are dharmas that lead to the other shore, and they cling to none of all dharmas. Why? Because Bodhisattvas realize that all dharmas are the true reality of emptiness.

Why is this so? In the Dharma Realm there is no dharma called “going toward the Śrāvaka Vehicle”; no dharma called “going toward the Pratyekabuddha Vehicle”; no dharma called “going toward the Bodhisattva Vehicle” or “going toward unsurpassed, complete, perfect enlightenment”; no dharma called “going toward the realm of ordinary beings”; and no dharma called “going toward defilement or purity, toward birth and death, or toward Nirvana.”

Commentary: Why does a Bodhisattva not cling? Because within the Dharma Realm, there is no dharma called “turning toward the Śrāvaka Vehicle.” An Arhat has left behind thoughts of desire, has completely cut off thoughts of desire, and not even a single thought arises. But he does not say, “I am an Arhat who has left desire.” Why? Because if he thought that way, he would be clinging. If he brought forth an “I,” then he would not be an Arhat who had left desire.

The Diamond Sutra says: “World-Honored One, I do not think in this way: ‘I am an Arhat who has left desire.’”

It also says: “World-Honored One, if I thought in this way: ‘I have attained the Way of an Arhat,’ then the World-Honored One would not say that Subhūti is one who delights in the practice of araṇya.” If the Venerable Subhūti had thought that way, the Buddha would not have said that he was an Arhat who had left desire, because the mark of self would still not be empty; an “I” would still remain. How, then, could that be called leaving desire? To leave desire means that no “I” remains—not even the thought of oneself. Therefore, earlier it was said that a Bodhisattva does not give rise to thoughts such as: “Now I am practicing the Bodhisattva way; I have practiced the Bodhisattva way; in the future I must still practice the Bodhisattva way.” All of these involve seeing a self, the mark of self, and clinging to self; they are still not empty.

In the Dharma Realm, there is no attachment to the names of any dharmas; therefore, it is said that there is no dharma leading toward Pratyekabuddhahood. Before a Buddha appears in the world, practitioners of the Way who awaken on their own to the Dharma of the Twelve Causes and Conditions are called Pratyekabuddhas. Not only is there no Dharma of the Two Vehicles, but there is not even a Dharma of the Bodhisattva Vehicle. If one speaks of the Bodhisattva Vehicle, saying, “I practice toward the Bodhisattva Vehicle,” that too is attachment. The name of a dharma is unobtainable and illusory. There is likewise no dharma called the one leading toward Unsurpassed, Proper and Equal Enlightenment; no dharma called the one leading toward the realm of ordinary beings; no dharma called the one leading toward defilement; no dharma called the one leading toward purity; no dharma called the one leading toward birth and death; and no dharma called the one leading toward Nirvana.

Why is this so? Because all dharmas are neither dual nor nondual. It is like space: in the ten directions, whether past, future, or present, it cannot be found by seeking, yet this does not mean that space does not exist.

Commentary: What is the reason for this? Because all dharmas are dharma gates of nonduality. There is not even a name for nonduality. It is like space: space exists throughout the ten directions, and whether in the past, future, or present, one cannot grasp it. Although space cannot be grasped, it still exists. Because it is space, nothing can be attained. The Dharma is the same: one cannot attain it by seeking.

The Bodhisattva thus contemplates that all dharmas are unobtainable, yet this does not mean that all dharmas do not exist. They are as they truly are, without distinction; nothing that is to be done is neglected. The Bodhisattva universally demonstrates and practices all the practices of the Bodhisattvas, does not abandon great vows, disciplines sentient beings, turns the wheel of the True Dharma, does not destroy cause and effect, and does not violate the wondrous Dharma of equality.

Commentary: The Bodhisattva contemplates and investigates all dharmas in this way; therefore: “All dharmas are apart from all characteristics;

Apart from all characteristics is precisely all dharmas.” All are unattainable. Yet although all dharmas are unattainable, this does not mean that all dharmas do not exist. This principle is just like space. The Dharma is looked at but not seen, listened to but not heard, smelled but without any scent, touched but without any sensation: this is emptiness and stillness. The Dharma is true suchness and the true aspect of reality; it does not change, nor does it lose its function. It broadly teaches sentient beings to practice all the practices cultivated by Bodhisattvas. It does not abandon the great vows already made, in order to tame all sentient beings. It turns the wheel of the Dharma without destroying cause and effect, and without going against the wondrous, impartial Dharma.

Equal to all the Tathagatas of the past, present, and future; never severing the lineage of the Buddhas or destroying the true nature of reality; deeply penetrating the Dharma, with inexhaustible eloquence; hearing the Dharma without attachment and reaching its profound depths; skillfully expounding it, with a fearless mind; never abandoning the Buddha’s abode or going against worldly teachings; manifesting universally in the world without becoming attached to it.

Commentary: Bodhisattvas are in every respect equal to the Buddhas of the three times, and never sever the seed of Buddhahood. They do not depart from the principle of the true aspect, but deeply enter the Dharma treasuries and attain boundless, inexhaustible, unobstructed eloquence. They hear all Dharmas without clinging to any of them. They reach the deepest depths of the Dharma and skillfully expound the wondrous principle of the true aspect of all Dharmas. Their minds are fearless; they do not abandon the Buddha’s abode, nor do they go against worldly Dharma. They manifest everywhere in the world, yet do not cling to the world.

Thus the Bodhisattva perfects the mind of wisdom that is difficult to attain, cultivates all practices, draws beings out of the three evil destinies, teaches and disciplines them, and establishes them in the path of all Buddhas of the three times, causing them to remain unwavering.

Commentary: A Bodhisattva’s attainment of such a perfected wisdom mind is no easy matter. They cultivate and learn all practices, continually entering the three evil destinies to rescue sentient beings and help them escape, teach and guide them, and establish them in the bodhimandas of the Buddhas of the three times, so that their bodhi-minds do not waver—that is, so that they do not regress from the bodhi-mind.

Again he thought: “The sentient beings of the world do not know gratitude or repay kindness; instead, they retaliate against one another. They cling to wrong views, are deluded and confused, foolish and without wisdom, and have no faith. They follow evil companions and give rise to various evil insights. Greed, attachment, ignorance, and all kinds of afflictions are fully abundant. This is where I practice the Bodhisattva path.”

Commentary: The Bodhisattva thought again: “The beings of the world do not know how to repay the kindness of their parents, their teachers and elders, or their country’s head of state. Not only do they not know how to repay kindness; on the contrary, they bear enmity toward one another. Why? Because beings hold wrong views and cling to things, and so are deluded and confused. Because beings are foolish and ignorant and lack wisdom, they do not clearly understand matters and principles, cannot distinguish things clearly, and have no faith. They pursue evil teachers, give rise to evil wisdom (worldly cleverness and eloquence), and develop thoughts of craving, attachment, and ignorance. Thus, all kinds of afflictions arise and fill them completely. Because they are filled with evil dharmas, the Bodhisattva thinks: ‘I must cultivate the Bodhisattva practices here.’”

Even if the world were filled with people who knew gratitude, were intelligent and wise in understanding, and were good spiritual friends, I would not practice the Bodhisattva path among them.

Commentary: Suppose sentient beings knew how to repay kindness, were intelligent and wise, had right understanding, and good spiritual friends were plentiful in this world; then I would not remain in this world to practice the Bodhisattva path. Why? Because sentient beings with wisdom would not do upside-down things, and there would be no need for Bodhisattvas to come and teach them. Bodhisattvas go especially to places where sentient beings have deviant knowledge and views, to practice the Bodhisattva path and teach them so they can escape the sea of suffering. Therefore: The sea of suffering is boundless; turn back, and you’ll find the shore.

We foolish sentient beings do not know to turn back. For the pleasures of the five desires, we go against the Way, doing upside-down things: abandoning awakening and joining the dust, and growing farther and farther from home.

Why is this? Toward sentient beings, I have no preferences or expectations. I do not seek even a thread or a hair, or a single word of praise. Throughout all future kalpas, I practice the Bodhisattva’s way, never for a moment acting for my own sake; I only wish to liberate all sentient beings, make them pure, and enable them to attain everlasting release.

Commentary: Why must it be this way? Because Bodhisattvas do not lord over or command any sentient beings. They treat all sentient beings equally, according to the same impartial standard, making no distinction between those near and dear and those distant, and harboring no thoughts of good or evil, better or worse. When Bodhisattvas teach and transform sentient beings, they seek nothing, make no plans for gain, and harbor no expectations. They do not even seek a needle or a thread, nor any benefit, however small. They do not seek a word of praise or a sentence of commendation. The Bodhisattvas’ vow is to practice the Bodhisattva Way throughout all future kalpas. A Bodhisattva has never had a thought of benefiting themself. The Bodhisattva’s wish is to liberate all sentient beings, lead them back to their source, turn them from delusion toward awakening, restore their original purity—the wondrously awakened source, the true-suchness of their own nature—and forever free them from the ocean of suffering in the Three Realms.

At this time, someone gives rise to a deluded thought: “Bodhisattvas teach and transform sentient beings according to one impartial principle, without distinguishing between one and another. Why, then, must they teach and transform evil sentient beings while abandoning good sentient beings? What kind of principle is this? Isn’t this Bodhisattva way of favoring the evil and slighting the good unequal?” A Bodhisattva has no notion of being a master over sentient beings, nor makes distinctions between those near or distant, good or evil, right or wrong, loved or hated, or better or worse. It is like the loving-kindness of a kind mother (the Bodhisattva): when her child is ill (evil sentient beings), she must care for the child attentively so that the child may soon recover and become healthy. When her child is not ill (virtuous sentient beings), she temporarily does not attend to the child (does not teach and transform them). This is the expression of a mother’s great compassion. The Bodhisattva’s teaching of equality is to teach and transform evil sentient beings first, enabling them to abandon evil and follow good. If evil sentient beings are not taught and transformed first, this gives the demon king an opportunity, and they will be captured by demonic karma. Demonic karma includes giving with an evil mind, upholding precepts with anger, and being habitually lazy, arrogant, and distracted. It is also demonic karma when you constantly draw near to and make offerings to those who have attained liberation or those who have attained security. It is likewise demonic karma when you refuse to teach and transform, or liberate, those who have not attained liberation or security. In short, abandoning evil and following good is demonic karma.

Why is this so? To be an illuminating guide among sentient beings—the Dharma should be thus: neither grasping nor seeking. One should only practice the Bodhisattva path for the sake of sentient beings, enabling them to reach the peaceful shore and attain unsurpassed, complete, perfect enlightenment.

Commentary: Why is that? Because Bodhisattvas who practice the Bodhisattva path serve as clear-sighted, enlightened guides among the sentient beings in the worlds of the ten directions. They devote themselves to teaching and transforming sentient beings who are difficult to tame and subdue, so that those who are easy to guide may in turn teach and transform others. The Dharma is likewise: it does not grasp at any appearances, nor seek any benefits. It wholeheartedly teaches and transforms sentient beings, enabling them to leave suffering and attain joy, abandon the deviant and follow the proper, and cultivate the practices undertaken by Bodhisattvas. It enables all sentient beings to attain peace and joy, have their wishes fulfilled, safely reach the other shore of Nirvana, and realize the fruit of Unsurpassed, Proper and Equal Enlightenment.

This is called the Bodhisattva Mahāsattva’s eighth difficult-to-attain practice.

Commentary: Bodhisattva Merit Forest said again, “This is the Dharma gate of the difficult-to-attain practice cultivated by great Bodhisattvas.”

— 0O0 —

Children of the Buddha, what is the Bodhisattva Mahāsattva’s practice of good Dharma?

Commentary: Bodhisattva Merit Forest once again called out, “Disciples of the Buddha! What are the wholesome Dharma practices cultivated by great Bodhisattvas? They are also powers. There are two kinds of powers:” – First is the power of discernment: It can subdue all obstacles counteracted by right practices and the like, preventing them from arising or taking effect.

– Second is the power of cultivation: it can make all virtuous practices firmly established and decisive.

A practitioner, if they know how to practice, cultivates good within good. If they do not know how to practice, they cultivate evil within good. If they know how to practice, there is good even within evil. If they do not know how to practice, there is evil even within good. Thus there are four distinctions: good within good, evil within good, good within evil, and evil within evil.

A practitioner must first clearly understand the Dharma of goodness. Doing good deeds and planting good causes is good within good. Doing good deeds and planting evil causes is evil within good. Doing evil deeds and planting good causes is good within evil. Doing evil deeds and planting evil causes is evil within evil. The Dharma of goodness is good within good; the Dharma of evil is evil within evil.

This Bodhisattva serves as a refreshing Dharma pond for all in the world—gods, humans, Māras, Brahmās, śramaṇas, brāhmaṇas, gandharvas, and others—upholding and sustaining the true Dharma and ensuring that the Buddha lineage is not severed.

Commentary: This Bodhisattva becomes a pure Dharma pond for all beings in the world—heavenly beings, humans, demon kings, Brahma kings, śramaṇas, brahmins, gandharvas, and so on—making their bodies and minds cool. He always upholds all right Dharma, eradicates all wrong Dharma, and does not let the seeds of Buddhahood be extinguished.

By attaining the Pure Light Dhāraṇī, one has inexhaustible eloquence in expounding the Dharma and giving predictions; by attaining the Complete Meaning Dhāraṇī, inexhaustible eloquence in meaning; by attaining the Real Dharma of Awakening Dhāraṇī, inexhaustible eloquence in the Dharma; by attaining the Exposition of Words and Phrases Dhāraṇī, inexhaustible eloquence in words; by attaining the Unimpeded Gateway Dhāraṇī of boundless phrases and inexhaustible meanings, inexhaustible unimpeded eloquence; by attaining the Buddha’s Consecration Dhāraṇī and being anointed on the crown, inexhaustible joyful eloquence; by attaining the Gateway Dhāraṇī of Awakening Without Relying on Others, inexhaustible luminous eloquence; by attaining the Gateway Dhāraṇī of Concordant Eloquence, inexhaustible concordant eloquence; by attaining the Gateway Dhāraṇī for explaining the various bodies of meaning, bodies of phrases, and bodies of words, inexhaustible eloquence in explanation; and by attaining the Boundless Wheel Dhāraṇī, inexhaustible boundless eloquence.

Commentary: Because Bodhisattvas do not sever the lineage of the Buddhas, they attain the ten dhāraṇī Dharma-gates. Dhāraṇī is translated as “comprehensive retention”: encompassing all dharmas and retaining immeasurable meanings. It can also mean encompassing the purity of the three karmas of body, speech, and mind, and upholding the three trainings—precepts, concentration, and wisdom—in their full perfection and clarity.

Because the Bodhisattva has attained the Dharani of Pure Radiance, he can preach the Dharma and give predictions to all sentient beings, possesses inexhaustible eloquence, and is skilled in responding appropriately, knowing when to advance and when to withdraw.

Because he has attained the Dharani of Perfectly Complete Meaning, his eloquence concerning meaning is inexhaustible.

Because he has attained the Dharani of Awakening to the True Dharma (the wondrous principle of true reality), his eloquence concerning the Dharma is inexhaustible.

Because he has attained the Dharani of Explanations and Words in the Sutras, his eloquence concerning words is inexhaustible.

Because he has attained the Dharani of Boundless Phrases, Endless Meaning, and Unhindered Dharma Gates, his unhindered eloquence in joyful exposition is inexhaustible. These four kinds of Dharani are the four unhindered forms of eloquence: meaning, Dharma, words, and joyful exposition.

On the summit of the Snow Mountain is Lake Anavatapta, translated as “without heat or vexation.” The lake has four mouths, symbolizing the four unhindered forms of eloquence. The first is the elephant’s mouth: from the silver-colored elephant’s mouth flows silver sand, forming the River Ganges. This symbolizes unhindered eloquence in meaning, explaining all principles and meanings. The second is the lion’s mouth: from the vajra-colored lion’s mouth flows vajra sand, forming the Sita River. This symbolizes unhindered eloquence in the Dharma, speaking vajra-like phrases. The third is the ox’s mouth: from the yellow ox’s mouth flows yellow sand, forming the Sindhu River. This symbolizes unhindered eloquence in words, speaking of dependent arising in a way that accords with the world. The fourth is the horse’s mouth: from the lapis-lazuli-colored horse’s mouth flows lapis-lazuli sand, forming the Vakshu River. This symbolizes unhindered eloquence in joyful exposition, explaining the true reality of all dharmas.

Because he has attained the Buddha’s consecration Dharani and the method of contemplating the crown, his joyful eloquence is inexhaustible.

Because he has attained the Dharani-gate of self-cultivation and self-realization, his luminous eloquence is inexhaustible.

Because he has attained the Dharani of like-kind eloquence, his eloquence in the sounds of beings of every kind is inexhaustible.

Because he has attained the Dharani of the various meanings of the sutras, the principles of each and every phrase, and the substance of the sutra texts, as well as their explanation and interpretation, his eloquence in explanation and interpretation is inexhaustible.

Because he has attained the boundless, all-encompassing Dharani, his boundless eloquence is inexhaustible.

This Bodhisattva’s great compassion is steadfast and unwavering, embracing all sentient beings. Throughout the three-thousand great thousandfold world, he manifests a body of golden hue to carry out the work of a Buddha. In accordance with the faculties, dispositions, and interests of all sentient beings, with his broad and long tongue he gives rise to countless sounds within a single sound, teaching the Dharma at the appropriate time and bringing joy to them all.

Commentary: Bodhisattvas cultivate wholesome practices, and their great compassion is very firm. No matter how poorly any sentient being treats them, they never give rise to affliction; they still use great compassion to relieve sentient beings’ suffering. This great compassion can transform even the most harsh circumstances without being shaken by them. Bodhisattvas embrace and accept all sentient beings, and throughout the great trichiliocosm they constantly manifest golden-colored bodies. Performing great Buddha-work means expounding sutras and teaching the Dharma. Bodhisattvas teach beings in accordance with their faculties and preferences. The Amitabha Sutra says: “The Buddhas in their respective lands manifest the appearance of broad, long tongues that cover the entire great trichiliocosm, and speak words of truth.” In a single sound, they manifest countless transformed sounds. They teach the Dharma to sentient beings at the appropriate time. Thus: “Observe the capacities of sentient beings and teach each person the Dharma; prescribe the right medicine for the illness,” bringing all sentient beings to great joy.

Suppose that countless sentient beings, with various karmic retributions beyond expression, gather together in one place, their assembly vast and filling worlds beyond expression. The Bodhisattva sits in the midst of that assembly. Each of these sentient beings has an inexpressible number of asamkhyeyas of mouths, and each mouth can produce a hundred thousand kotis of nayutas of sounds. At the same time, they all speak, each using different words and asking different questions. In a single thought-moment, the Bodhisattva can hear them all and answer each appropriately, dispelling their doubts. As with one assembly, so it is with assemblies beyond expression; all are likewise thus.

Commentary: Suppose there are inconceivable karmic retributions and countless, immeasurable sentient beings gathered together in one Dharma assembly. That assembly is vast, filling inconceivable worlds. In each world there is an assembly. The Bodhisattva sits upon the Dharma throne in those assemblies. Every sentient being in the assemblies has an inconceivable number of asamkhyeya mouths, and from each mouth issue hundreds of thousands of kotis of nayutas of transformed sounds, all at once. Each mouth speaks different kinds of words, and each raises different questions. Yet the Bodhisattva, cultivating wholesome Dharma practices, in a single thought-moment fully and clearly understands the sounds issuing from all those mouths and, in accordance with every question, answers in the proper order and according to the Dharma, thereby dispelling the doubts of all sentient beings. This is so in one assembly, and it is so in every assembly.

Furthermore, suppose that at the tip of a single hair, in every moment, there appear an indescribable, indescribable number of assemblies at bodhimandas. The same is true at the tip of every hair. Though the future kalpas may come to an end, these assemblies are inexhaustible. In every moment, these assemblies each use different words and ask different questions; within a single thought-moment, the Bodhisattva can receive them all, without fear, without timidity, without doubt, and without error.

Commentary: Here is another example. Suppose that at the tip of a single hair, in every thought-moment, there arise ineffable, ineffable assemblies in bodhimandas. The same is true at the tips of all hairs. This continues throughout the time of future kalpas. Although the number of kalpas may be exhausted, the assemblies in the bodhimandas are inexhaustible. In every thought-moment, these assemblies use various words to ask different questions. In every thought-moment, the Bodhisattva fully receives them all and gives different answers. The Bodhisattva is not frightened by the great assembly, nor afraid of the words and meanings. There is no longer any doubt about the questions asked by sentient beings, and the answers given are never mistaken.

Then he thought: “If all sentient beings come together to question me with such verbal karma, I will expound the Dharma without interruption or end, causing them all to rejoice and abide in the good path. I will also enable them to understand all expressions well, so that I can teach sentient beings the various Dharmas without making distinctions among languages. Suppose innumerable varieties of words, beyond all telling, come to pose questions: in a single thought I will fully comprehend them, and in a single utterance contain all the answers, causing all to awaken, with none left out.”

Commentary: The Bodhisattva further thinks: Suppose all sentient beings, using all kinds of different languages, were to come and ask me all at once. I would expound the wondrous Dharma for them without interruption or end, enabling them all to have their wishes fulfilled, to feel joyful, and to abide in wholesome Dharma and the wholesome path. I would also enable them to skillfully understand all languages and their meanings, so they could expound all kinds of Dharma for all sentient beings. I would expound the Dharma using a single language, yet enable all sentient beings to understand it clearly, without distinction. Therefore: “The Buddha expounds the Dharma in a single voice;

Sentient beings of every kind understand it clearly.” Suppose an inconceivable, indescribable number of words were spoken, with questions all directed at me at once. In a single thought, I would clearly understand every question they asked. Using one language, I would answer every question they asked. I would enable all the sentient beings who raised questions to dispel their doubts and attain awakening. Those with great questions would attain great awakening; those with small questions, small awakening. Hence: “Great doubt, great awakening; small doubt, small awakening; no doubt, no awakening.” I would answer all the questions of sentient beings, leaving none unanswered.

Because he has attained the consecration of omniscience, because he has attained the unobstructed treasury, because he has attained the complete radiance of all dharmas, and because he is endowed with the wisdom of omniscience.

Commentary: Because the Bodhisattva attains the consecration bestowed upon Him by the Buddhas of the ten directions. He also attains the treasury of perfectly integrated, unobstructed wisdom. He also attains the perfect and complete radiance of all dharmas. He also fully attains the perfect and complete wisdom of omniscience. Therefore, the Bodhisattva is able to lead all sentient beings to awakening.

O children of the Buddha! Having established himself in the practice of wholesome Dharma, this Bodhisattva Mahāsattva can purify himself and, through unattached skillful means, universally benefit all sentient beings, yet sees no sentient being attaining liberation. In this three-thousandfold great thousand world-system, and so on up to an ineffable number of such world-systems, he manifests a golden body, is endowed with wondrous voice, and, without obstruction in any Dharma, carries out the work of a Buddha.

Commentary: O disciples of the Buddha! This Great Bodhisattva has already abided in the practice of wholesome Dharma. He has attained purity himself and is also able to use unattached skillful means to benefit all sentient beings everywhere. He does not perceive any sentient being as having been liberated from the Three Realms. Why? Because the Bodhisattva does not cling to appearances. Therefore: “All day long, one liberates sentient beings, yet there are none to liberate. All day long, one expounds the Dharma, yet there is no Dharma to expound.” In this way, teach sentient beings with no one to save, nothing to expound, no marks, and no attachment.

Within a three-thousand great-thousand world system, the Bodhisattva manifests transformed bodies of golden hue and extensively carries out the work of a Buddha, expounding the wondrous Dharma for all sentient beings in accordance with their faculties and dispositions. In the same way, throughout an inexpressible number of three-thousand great-thousand world systems, the Bodhisattva manifests transformed bodies of golden hue and, with a complete and wondrous Dharma-voice, expounds all inconceivable wondrous Dharma without obstruction, carrying out the work of a Buddha that Buddhas are able to perform.

O children of the Buddha! This Bodhisattva Mahāsattva accomplishes ten kinds of bodies: namely, the body that enters the boundless Dharma realm of no destinies, because it extinguishes all worlds; the body that enters the boundless Dharma realm of all destinies, because it is born in all worlds; the unborn body, because it abides in the equal Dharma of non-arising; the undying body, because all things are extinguished and verbal expression is unattainable; the unreal body, because it attains reality; the non-delusive body, because it manifests as appropriate; the non-transmigrating body, because it is free from dying here and being born there; the indestructible body, because the nature of the Dharma realm cannot be destroyed; the one-mark body, because the path of speech concerning the three times is cut off; and the markless body, because it skillfully contemplates the characteristics of the Dharma.

Commentary: O disciples of the Buddha! This great Bodhisattva has attained these ten kinds of bodies: Majestic body: A body that can enter the boundless Dharma-realm, yet does not enter the various realms, because it can extinguish all worlds.

Mind-born body: A body that can enter the boundless Dharma-realm and all realms, because it can give rise to all worlds; that is, it is also within the world, teaching and transforming sentient beings.

Non-arising body: That is, the bodhi body, because it abides in the equality of dharmas, where nothing arises; that is also the forbearance of non-arising dharmas.

Non-ceasing body: That is, the merit body, because all things are extinguished, and even speech cannot attain it.

Unreal body: That is, the wisdom body, because it realizes the essential principle of suchness, the true aspect.

Undeluded body: That is, the transformation body, which manifests no delusion, because it manifests everywhere through transformations in accordance with beings’ capacities.

Unmoving body: That is, the sustaining-power body. This body is therefore no longer subject to birth and death; this does not mean that after dying here, it goes elsewhere to be born.

Indestructible body: That is, the Dharma body, eternally indestructible like vajra and identical in essence with the Dharma-realm.

One-mark body: That is, the body adorned with excellent marks and characteristics, with the treasury mark of ten lotuses, identical with the one mark, because the paths of words and speech of the three times are all cut off.

No-mark body: That is, the vow body, because it can skillfully contemplate the marks of all dharmas.

The Bodhisattva accomplishes these ten kinds of bodies: because he is a shelter for all sentient beings, nurturing all roots of goodness; because he is a rescuer of all sentient beings, enabling them to attain great peace and security; because he is a refuge for all sentient beings, serving as their great place of support; because he is a guide for all sentient beings, enabling them to attain unsurpassed liberation; because he is a teacher for all sentient beings, enabling them to enter the true Dharma; because he is a lamp for all sentient beings, enabling them to clearly see the effects of karma; because he is a light for all sentient beings, illuminating the profound and wondrous Dharma; because he is a torch for the three times, enabling them to understand and awaken to the true Dharma; because he is an illumination for all worlds, enabling them to enter the Ground of Light; because he is a lamp for all realms of existence, revealing the Tathagata’s sovereign freedom.

Commentary: Having accomplished these ten kinds of bodies, the Bodhisattva can become a home for all sentient beings, helping them nurture and grow all roots of goodness. The Bodhisattva also becomes the savior of all sentient beings, enabling them all to attain great peace and security; the refuge of all sentient beings, serving as their support; the spiritual guide of all sentient beings, enabling them to attain the unsurpassed, wondrous Dharma that frees them from the three realms; the teacher of all sentient beings, enabling them to enter the treasury of the true Dharma; and the lamp of all sentient beings, enabling them to see the karmic results of the actions they have performed. Therefore:

To know the causes of a past life,
look at what you are experiencing in this life.
To know the results of a future life,
look at what you are doing in this life.

Thus we can know that planting wholesome causes brings wholesome results, and planting evil causes brings evil results. Karmic retribution is created by oneself. The exhortation to the world, *Cause and Effect in Three Lifetimes*, says:

“What is the cause of wealth and honor in this life?
In a previous life, one spent money to make a golden Buddha.
What is the cause of poverty and low status in this life?
In a previous life, one was unwilling to help the poor.”

This is the law of cause and effect. Therefore:

“Plant melons and get melons
Plant beans and get beans.”

Everyone knows this principle, yet does not put it into practice. Why? Because greed, anger, and delusion run rampant, becoming stones that fetter their feet.

It also serves as the light of all sentient beings, dispelling all darkness and enabling them to behold the profound, wondrous Dharma. It also serves as a torch illuminating all three periods of time, enabling sentient beings to understand and awaken to the wondrous Dharma of true reality. It also illuminates all worlds, enabling all sentient beings to enter the realm of light. It also serves as the bright moon in all realms, manifesting the Buddha’s sovereign spiritual powers.

O disciples of the Buddha! This is called the ninth Good Dharma Practice of a Bodhisattva Mahāsattva. Abiding in this practice, the Bodhisattva becomes a refreshing pool of Dharma for all sentient beings, for he can reach the source of all the Buddha-Dharma.

Commentary: Disciples of the Buddha! This is called the ninth practice of wholesome dharmas cultivated by great Bodhisattvas. A Bodhisattva abiding in this practice can become a cool pond of Dharma for all sentient beings, causing them to be free from the heat of afflictions, and can reach the ultimate source of all the Buddha’s teachings.

— 0O0 —

Disciples of the Buddha, what is the true practice of a Bodhisattva Mahāsattva?

Commentary: Bodhisattva Merit Forest once again called out, “Disciples of the Buddha! What is the true practice cultivated by a great Bodhisattva? It is the perfection of wisdom. Wisdom includes signless wisdom, omniscient wisdom, and transformative wisdom, all of which bring sentient beings to maturity. If one can do it, one can speak of it; if one can speak of it, one can do it. This is what it means to be true.”

This Bodhisattva perfects the supreme truthful speech: he practices what he teaches and teaches what he practices.

Commentary: This Bodhisattva has perfected the highest degree of truthful speech: he speaks truthfully and does not lie. He acts in accordance with his words—in other words, whatever he says he can do, he does. He absolutely never says he can do something and then fails to do it. A Bodhisattva speaks only of what he can do. Therefore: “Words should go together with deeds

Deeds should go together with words
Words and deeds must correspond.” In short, whatever he says he can do, he can do. What he does is what he says. Wang Yangming advocated the doctrine of “the unity of knowledge and action,” meaning that what one knows, one can do, and what one can do, one knows.

This Bodhisattva learns the true words of the Buddhas of the three times, enters the lineage of the Buddhas of the three times, becomes equal to them in roots of goodness, attains the nondual speech of the Buddhas of the three times, and follows the Tathagata in learning and perfecting wisdom.

Commentary: A Bodhisattva who truly cultivates learns the truthful words of the Buddhas of the three times. They enter the lineage of the Buddhas of the three times. They share the same roots of goodness as the Buddhas of the three times. They attain the nondual words of the Buddhas of the three times. By constantly following the Buddha and studying, they gain wisdom and fulfill truthful speech—that is, they do what they say, and say what they do.

This Bodhisattva attains the knowledge of what is and is not possible for sentient beings; the knowledge of the karmic consequences of past, future, and present actions; the knowledge of faculties that are keen or dull; the knowledge of the various realms; the knowledge of the various inclinations; the knowledge of the paths leading to all destinations; the knowledge of the defilement, purification, arising, and proper or improper timing of all dhyānas, liberations, and samādhis; the knowledge, through recollection, of past abodes in all worlds; the knowledge of the divine eye; and the knowledge of the exhaustion of the outflows—yet does not abandon any Bodhisattva practice. Why? Because this Bodhisattva wishes to teach and transform all sentient beings, causing them all to become pure.

Commentary: Because this Bodhisattva constantly learns from the Buddha, they attain ten kinds of wisdom: The wisdom that knows what is a right place (where wholesome causes are planted) and what is a wrong place (where evil causes are planted) for all sentient beings. It can also say that attaining Buddhahood is a right place, while falling into the hells is a wrong place. Bodhisattvas clearly know what all sentient beings do and what karmic results they receive.

The wisdom that knows the karmic results of all sentient beings throughout the three periods of time. That is, what causes they planted in past lives, what karmic results they must undergo in this life, and what results they will receive in future lives.

The wisdom that knows the faculties and natures of all sentient beings. Why are some so intelligent? Why are some so foolish? Intelligent people diligently cultivate prajna and delve deeply into the treasury of the sutras. Foolish people have ignorance, afflictions, jealousy, obstructions, and selfishness; they seek their own benefit and are unwilling to study the Buddhadharma. Bodhisattvas possess this wisdom and can discern these things.

The wisdom that knows that sentient beings in all kinds of realms each have different states.

The wisdom that knows the various understandings of sentient beings.

The wisdom that knows that sentient beings attain a particular fruition according to the Dharma they practice.

The wisdom that knows that, in meditative concentration, false thoughts are defilements, while the absence of false thoughts is purity. Bodhisattvas clearly know when false thoughts arise and when not a single thought arises.

The wisdom that knows the past abodes of all worlds through recollection.

The unobstructed wisdom of the heavenly eye.

The wisdom that completely eradicates habitual tendencies.

Bodhisattvas know all kinds of causes and conditions and karmic results. Yet they continue to practice the Bodhisattva path in accordance with the vows they have made. Why? Because Bodhisattvas do not seek purity for themselves; they wish to teach and transform all sentient beings so that every one of them may attain ultimate purity.

This Bodhisattva again arouses such a superior resolve: “If I do not cause all sentient beings to abide in the unsurpassed path of liberation, yet attain Anuttara-samyak-sambodhi first, I would be violating my original vow. This must not be.”

Commentary: This Bodhisattva again gives rise to this superior aspiration: “If I do not cause all sentient beings to abide in the path and fruit of unsurpassed liberation, but instead attain Unsurpassed, Right and Equal Enlightenment first, that would contradict my former vow. This is impossible.”

Therefore, one must first lead all sentient beings to attain unsurpassed Bodhi and Nirvana without remainder, and only afterward become a Buddha.

Commentary: For this reason, first I must enable all sentient beings to attain the unsurpassed fruit of Bodhi and enter Nirvana without remainder. Only then will I become a Buddha. If even one sentient being has not entered Nirvana without remainder, then I will not become a Buddha either. Look, everyone! The Bodhisattva’s aspirations are truly great! They are entirely for sentient beings, not for themselves, setting an example for us. You should learn from the Bodhisattva’s spirit of compassion.

Why is this so? Sentient beings did not ask me to set my mind on awakening; I myself become an unrequested friend to sentient beings, wishing first to enable all sentient beings to fulfill their roots of goodness and attain all-knowing wisdom. Therefore, I am supreme, because I cling to nothing in any world; I am the highest, because I abide in the unsurpassed stage of mastery; I am free from obscuration, because I comprehend the boundlessness of sentient beings; I have accomplished what was to be done, because my original vows have been fulfilled; I am skillful in transformation, because I am adorned with the virtues of a Bodhisattva; I am a good refuge, because I am embraced by the Buddhas of the three times.

Commentary: Why is that? Because when practicing the Bodhisattva path, no sentient beings invited me to bring forth the bodhi resolve; rather, I willingly and wholeheartedly resolved to liberate sentient beings and practice the Bodhisattva path. I voluntarily become an uninvited friend to sentient beings. I wish to enable all sentient beings to possess every root of goodness and attain all-knowing wisdom. For this reason, I am most excellent, for I do not cling to any worldly fame or gain. I am supreme in practicing the Bodhisattva path, for I always abide as the unsurpassed tamer of sentient beings. I am free from the obscurations of afflictions, for I clearly understand that sentient beings are boundless. I have completed what must be done, for I made my former vow to perfect the Bodhisattva practices. I skillfully teach and transform, for the Bodhisattva’s merits adorn me. I am a place of good refuge, like a parent to sentient beings, for I am constantly embraced by the Buddhas of the three times.

Because this Bodhisattva-Mahāsattva does not abandon the Original Vows, he enters the adornment of unsurpassed wisdom, benefits sentient beings, and brings all to complete fulfillment. In accordance with their original vows, all attain consummation. They are sovereign in wisdom with respect to all dharmas, enabling all sentient beings to attain purity.

Commentary: This great Bodhisattva, because He does not abandon the vows He made long ago, is able to enter the adornment of unsurpassed wisdom. Only then can He benefit sentient beings and enable them to fulfill their wishes and aspirations. In accordance with His former vows, the Bodhisattva enables all sentient beings to attain ultimate Nirvāṇa. His wisdom clearly illuminates all dharmas and functions freely and spontaneously within them, enabling all sentient beings to attain purity.

In every thought, he traverses the worlds of the ten directions; in every thought, he universally visits the innumerable, ineffable Buddha lands; in every thought, he sees all the innumerable, ineffable Buddhas and their adorned, pure lands, manifesting the Tathāgata’s sovereign spiritual powers, pervading the Dharma Realm and the realm of space.

Commentary: In every thought, Bodhisattvas travel throughout the worlds of the ten directions to teach and transform all sentient beings. Also in every thought, they behold all the ineffably innumerable Buddhas and the adorned, pure lands of the Buddhas. This Bodhisattva manifests the Buddha’s sovereign spiritual powers, filling and pervading the Dharma realm and the realm of empty space.

This Bodhisattva manifests immeasurable bodies, universally entering the world without relying on anything; within those bodies, he manifests all lands, all sentient beings, all dharmas, and all Buddhas.

Commentary: This Bodhisattva manifests immeasurable and boundless bodies, entering every world without depending on any place. His body is neither present nor absent, neither entering nor not entering. At the tip of every pore on the Bodhisattva’s body, the Buddha lands of the ten directions appear. All sentient beings appear there as well; all the Dharma is expounded there; and all the Buddhas teaching and transforming sentient beings are there too.

This Bodhisattva knows the various thoughts, desires, understandings, karmic retributions, and roots of goodness of sentient beings. In accordance with what is appropriate for each, the Bodhisattva manifests a body for them and guides them toward discipline.

Commentary: Does this Bodhisattva know what all sentient beings are thinking and what they happily wish for? Does He know the various views held by sentient beings? Does He know how they give rise to delusion, create karma, and undergo karmic retribution? Does He know how their wholesome roots grow, mature, and lead to liberation? In accordance with the causes and conditions of sentient beings, He manifests a body to guide and subdue them, enabling them to leave suffering and attain happiness.

Contemplate all bodhisattvas as illusions, all dharmas as transformations, the Buddha’s appearance in the world as a reflection, and all worlds as dreams; attain the inexhaustible treasury of the body of meaning and the body of words; be master of right mindfulness and decisively understand all dharmas; possess supreme wisdom, enter the true aspect of all samādhis, and abide in the nondual ground of the one nature.

Commentary: Contemplate all Bodhisattvas as illusory manifestations. All dharmas are like transformations. Buddhas appear in the world like reflections. All worlds are like dreams. Attain the embodiment of all meanings; attain the embodiment of all scriptural texts and the inexhaustible Dharma treasury. The Bodhisattva abides freely in right mindfulness, decisively and clearly knowing the true nature of all dharmas, with unsurpassed wisdom. Enter all samādhis of suchness and true reality, and abide on the level of the one, nondual nature.

The Bodhisattva Mahāsattva, seeing that all sentient beings are attached to duality, abides in great compassion and practices this Dharma of quiescence.

Commentary: Because all sentient beings are attached to the two truths, the ultimate and the conventional. The Bodhisattva knows that sentient beings cling to all kinds of dharmas, and so the great Bodhisattva abides in the mind of great compassion and cultivates this dharma of quiescence. This is also to sweep away all dharmas and be free of all marks.

Attain the Buddha’s ten powers; enter the Dharma realm of Indra’s net; accomplish the Tathāgata’s unobstructed liberation and the mighty Great Lion’s Roar among men; attain fearlessness and be able to turn the unobstructed, pure Wheel of Dharma; attain the liberation of wisdom and fully understand the realms of all worlds; put an end to the flow of birth and death and enter the great ocean of wisdom; protect and uphold, for the sake of all sentient beings, the True Dharma of the Buddhas of the three times; and reach the ultimate source of the true aspect of the ocean of all Buddha-Dharmas.

Commentary: The Bodhisattva obtains the ten powers of the Buddha’s wisdom, enters Indra’s Net of the Dharma Realm, and accomplishes the Buddha’s unobstructed liberation. The Bodhisattva is mightiest in the world, like the great lion’s roar; attains fearlessness in teaching the Dharma; and turns the wondrous Dharma wheel, pure and perfectly interfused, without obstruction. The Bodhisattva attains the wisdom of liberation, clearly understands the various realms of all worlds, and completely ends the cycle of birth and death. The Bodhisattva enters the great ocean of wisdom. To teach all sentient beings, the Bodhisattva safeguards the treasury of the true Dharma eye proclaimed by the Buddhas of the three times. The Bodhisattva reaches the ultimate ocean of the true aspect of all dharmas—the very source and depths of the true aspect.

When the Bodhisattva abides in this true practice, all worldly beings—gods, humans, Māras, Brahmās, śramaṇas, brahmins, gandharvas, asuras, and others—whoever draws near are led to awakening, joy, and purity.

Commentary: A Bodhisattva cultivates the practice of truthfulness. Having abided in this practice of truthfulness, the Bodhisattva can bring all beings throughout the worlds—heavenly beings, humans, demon kings, Great Brahma Kings, śramaṇas, Brahmins, gandharvas, asuras, and so forth—who draw near to this Bodhisattva to become awakened and attain great wisdom. The only difference is how soon or how late this happens. Those whose roots of goodness have ripened may awaken in a short time. Those whose roots of goodness have not yet ripened may take a long time to awaken. In short, all of them will be brought to awakening, filled with joy and purity.

Some people say, “I came to Kim Sơn Monastery to practice, and I’ve been here for seven or eight years, but I still haven’t attained enlightenment.” You should know that fifty years in the human world is no more than one day and night in the Heaven of the Four Heavenly Kings. You have only practiced for four hours; you must continue to advance courageously and diligently, wholeheartedly practicing meditation and wholeheartedly bowing to the Buddha. Only then will you see some progress. Those who practice must develop the ability to patiently endure. Whatever circumstances they encounter, they must endure! Endure! Keep the mind unmoved; only then will you find joy and purity. If you have no distracting thoughts, you will be at ease.

This is called the tenth true practice of the Bodhisattva Mahāsattva.

Commentary: Bodhisattva Merit Forest said: “This is called the tenth Dharma gate of true practice cultivated by great Bodhisattvas.”

— 0O0 —

At that time, by the Buddha’s spiritual power, worlds equal in number to the dust motes in all the Buddha-lands of the ten directions shook in six ways, namely: moving, moving everywhere, moving everywhere equally; rising, rising everywhere, rising everywhere equally; surging, surging everywhere, surging everywhere equally; shaking, shaking everywhere, shaking everywhere equally; roaring, roaring everywhere, roaring everywhere equally; and striking, striking everywhere, striking everywhere equally.

Commentary: When the Ten Practices had been expounded, through the great majestic spiritual power of the Buddhas of the ten directions, in every direction, worlds as numerous as the grains of dust in Buddha-lands all experienced six kinds of movement at the same time: moving, surging, and rising (which pertain to form), and trembling, roaring, and striking (which pertain to sound). Each kind has three manifestations, making eighteen kinds of movement in all.

Movement: It moves in one direction. Pervasive movement: It moves throughout one world. Equal pervasive movement: The worlds of the ten directions move simultaneously. The same applies all the way through to impact.

Rain down heavenly fragrances, heavenly incense, heavenly powdered incense, heavenly garlands, heavenly garments, heavenly jewels, and heavenly adornments; play heavenly music, emit heavenly light, and proclaim the wondrous, subtle sounds of the devas.

Commentary: At that time, beautiful heavenly flowers, heavenly incense, powdered incense, heavenly garlands, heavenly garments, heavenly jewels, heavenly ornaments, and so on rained down from the sky to adorn and purify the place. At the same time, heavenly music was played, heavenly light was emitted, and the wondrous, inconceivable sounds of the devas were sung.

Just as in this world, the miraculous transformations manifested when the Dharma of the Ten Practices is preached in the palace of the Yama Heaven are likewise manifested in all the worlds of the ten directions.

Commentary: When the Dharma of the Ten Practices is expounded in the Yama Heaven Palace in the Saha World, all kinds of miraculous transformations described above are manifested. At the same time, this same scene appears in the Yama Heaven Palaces in the worlds of the ten directions. This signifies the Dharma of the Ten Practices, a fundamental and great Dharma of the Bodhisattva, prompting those who cultivate the Bodhisattva path to take heed and devote themselves wholeheartedly to cultivating this Dharma.

Furthermore, by the Buddha’s spiritual power, from beyond worlds in each of the ten directions, each as numerous as the dust motes in one hundred thousand Buddha-lands, came Bodhisattvas as numerous as the dust motes in one hundred thousand Buddha-lands. They arrived in this realm, filling the ten directions, and said to Bodhisattva Speech Merit Forest: “Son of the Buddha, excellent, excellent! You have skillfully expounded the practices of the Bodhisattvas. We are all alike named Merit Forest; the worlds where we dwell are all named Merit Banner, and the Tathagatas in those lands are all alike named Universal Merit. In the presence of our Buddhas, we also expound this Dharma. The assemblies and retinues, the words and meanings, are all likewise, with nothing added or diminished.”

Commentary: Again, through the great majestic spiritual power of the Buddhas of the ten directions, from each of the ten directions, beyond worlds as numerous as the dust particles in one hundred thousand Buddha lands, came Bodhisattvas as numerous as the dust particles in one hundred thousand Buddha lands. They came together to the Saha World, filling all ten directions. At the same time, they said to Bodhisattva Merit Grove: “Excellent! Excellent, disciple of the Buddha! You have skillfully expounded the practices of the Bodhisattvas, stating them all completely and withholding not a single Dharma. You have expounded them all for every sentient being, enabling them to practice in accordance with the Dharma. Your merit is truly immeasurable and boundless. Our names are all the same; we are all called Bodhisattva Merit Grove. The worlds where we dwell also all have the same name: Merit Banner World. In every Merit Banner World there is a Buddha whose name is also the same: Buddha Universal Merit. At our Buddhas’ places of enlightenment, we also expound the Dharma gate of the Ten Practices. The words and meaning of the Ten Practices taught to the great assembly and retinue in the oceanic assembly are exactly as you have taught them; we all expound the Chapter on the Ten Practices of the Flower Garland Sutra. The words and meaning are neither increased nor diminished.”

Buddha’s disciples! We have all come to this assembly through the Buddha’s spiritual power to bear witness for you: in all the worlds of the ten directions, it is likewise.

Commentary: Bodhisattvas as numerous as the dust particles in a hundred thousand Buddha lands spoke with one voice: “Disciple of the Buddha! We all rely on the great awe-inspiring spiritual power of the Buddhas, and have come to the Saha World, to the Dharma assembly in the Jeweled Adornment Palace in the Heaven of Yama, to bear witness for you. We testify that in all the worlds of the ten directions, the Dharma door of the Ten Practices is being expounded just as it is at the Dharma assembly in the Jeweled Adornment Palace.”

At that time, Bodhisattva Merit Forest, receiving the Buddha’s spiritual power, universally surveyed all the assemblies in the ten directions and throughout the Dharma Realm. Wishing to ensure that the Buddha lineage would not be severed; wishing to ensure that the Bodhisattva lineage would be pure; wishing that the lineage of vows would not regress; wishing that the lineage of practice would continue without interruption; wishing that the lineages of the three times would all be equal; wishing to gather all the Buddha lineages of the three times; wishing to expound the wholesome roots that had been planted; wishing to observe all faculties; wishing to understand what is produced by the workings of the mind shaped by afflictions and habitual tendencies; and wishing to illuminate all the Buddhas’ enlightenment, he spoke these verses, saying:

Commentary: At that time, Bodhisattva Merit Forest, relying on the Buddha’s great awesome spiritual power, observed all the assemblies throughout the worlds of the ten directions, extending throughout all of space and the Dharma Realm. He did so because he wished to ensure that the seed-nature of Buddhahood would never be cut off—that is, to continue the Buddha’s life of wisdom. He wished to ensure that the seed-nature of all Bodhisattvas in the ten directions would be purified. He wished to ensure that the vows arising from the seed-nature of all beings would never regress, and that they would all realize Supreme, Perfect Enlightenment. He wished to ensure that the seed-nature of cultivation would continue without interruption, and that beings would always cultivate with courage and vigor—that is, that they would not retreat from the Great Vehicle. He wished to ensure that the seed-natures of all Buddhas of the three periods of time were completely equal. He wished to gather in and preserve the seed-natures of all Buddhas throughout the ten directions and three periods of time without end—that is, to enable all beings to become Buddhas. He wished to expound the wholesome roots planted by all beings, enabling them to grow, mature, and attain liberation. He wished to observe whether the faculties of all beings were keen or dull, and to teach and transform them with skillful means and all kinds of Dharma methods. He wished to understand all afflictions, all habitual tendencies, all mental activities, and all actions. He wished to illuminate the Bodhi path of all Buddhas. For these ten reasons, Bodhisattva Merit Forest again used 101 verses to restate the principles of the Dharma-door of the Ten Practices explained earlier, so that beings would gain a deeper impression and find it easier to cultivate according to the Dharma.

With one mind, I reverently pay homage to the Venerable One of the Ten Powers.
Free from defilements, pure, with unobstructed vision,
A realm profound and far-reaching, without compare,
Abiding in the Middle Way, like empty space,

Commentary: The Bodhisattva cultivates the Ten Practices, single-mindedly and wholeheartedly paying homage to the Buddhas of the ten directions. The Buddhas have departed from dust and defilements; they possess pure wisdom and unobstructed vision. The realm of the Buddhas is most profound and wondrous, without compare. Practitioners who abide in the Middle Way are like empty space.

This verse is the opening verse of homage; the next ninety-six verses recapitulate the preceding text, and the final four verses bring it to a close with profound and extensive rejoicing.

The past supreme victors among humankind
Of immeasurable merit, attached to nothing
Foremost in valor, peerless
That one who has left the dust practices this path.

Commentary: In the past, he was foremost among humankind. His merits from cultivation were immeasurable and boundless, yet he was not attached to them. He was foremost in courageous diligence; no one was more diligent than he. This is the Bodhisattva who has left behind all dust and defilements, and he cultivates this practice.

Present in all the lands of the ten directions,
Skillfully able to expound the highest meaning,
Free from all faults and evils, supremely pure,
That one who relies on nothing walks this path,

Commentary: At present, throughout all the Buddha lands in the ten directions, he skillfully expounds the supreme and foremost meaning. He is free from all evil faults and has attained the purest wisdom. This is a Bodhisattva who practices non-reliance; he cultivates this practice.

All future lions among men, every lion among men of the future,
Will travel everywhere throughout the Dharma realm.
Having aroused the great compassionate mind of all Buddhas,
Those who benefit others follow this path.

Commentary: For the sake of all future lions among humankind, who travel throughout the entire Dharma realm and have aroused great compassion like the Buddhas, this is the Beneficial Bodhisattva, who practices this conduct.

The peerless venerable one among all in the three times
Spontaneously dispels the darkness of ignorance
Is equal in all the Dharmas
That mighty one follows this path

Commentary: All the Buddhas of the three times naturally eradicate ignorance. Ignorance means not knowing; not knowing means foolishness; foolishness means darkness. Why must foolishness and darkness be eradicated? Because one wishes to realize the light of all-knowing wisdom.

For example, in a dark room, if you reach out your hand, you cannot see even your five fingers. But if you find the light switch and use your hand to turn on the light, the room will brighten and become completely illuminated. Then you can see everything clearly.

The Buddhas of the three times have eradicated foolishness and darkness, and so have realized the equality of all dharmas—that is, they have also realized Unsurpassed, Right and Equal, Perfect Enlightenment. This is the Bodhisattva who possesses the ten powers of wisdom; he cultivates this Dharma-door.

Universally seeing realms without limit or boundary,
all existences and all destinies,
having seen them, his mind makes no distinctions;
that unmoving one follows this path.

Commentary: He sees throughout immeasurable, boundless worlds and Buddha lands, and also all the realms (the three realms and twenty-five planes of existence) and all the destinies (the six paths). Although he sees the realms and destinies, his mind makes no distinctions. This is the Bodhisattva, unmoving in suchness, clear and luminous, cultivating this practice.

All that exists in the Dharma Realm is clearly understood,
In the ultimate truth, it is supremely pure,
Forever destroying anger, pride, and ignorance.
That meritorious one practices this path.

Commentary: The Dharma realm has ten kinds:

The realm of Buddhas.
The realm of Bodhisattvas.
The realm of Pratyekabuddhas.
The realm of Hearers.
The realm of gods.
The human realm.
The realm of asuras.
The animal realm.
The realm of hungry ghosts.
The hell realm.

Therefore: “One Dharma realm fully encompasses all Dharma realms;
All Dharma realms are not apart from one Dharma realm.”

Thus, the ten Dharma realms are also not separate from a single thought. Within the Dharma realms are all kinds of different realms, all kinds of different views, all kinds of different capacities, and all kinds of different karmic results. In short, there are all kinds of differences. To fully understand all things and principles in the Dharma realms is truly not easy. We ordinary people cannot do it. But the Buddhas and Bodhisattvas understand them completely. They attain the purest wisdom in the realm of the ultimate truth—the Dharma Gate of nonduality—and thereby shatter all afflictions. They have no hateful thoughts and do not act with arrogance. Such beings possess great merit and virtue; this is the practice they cultivate.

Among all sentient beings, they discern skillfully
All enter the true nature of the Dharma realm
They awaken naturally, not through another
Those equal to empty space practice this path

Commentary: The Bodhisattva skillfully understands the many kinds of faculties, desires, natures, and views of all beings, yet gives rise to no discriminating thoughts. He gathers all beings into the true, fundamental principle of the Dharma Realm, enabling them to awaken on their own. Thus, “without a teacher, one understands on one’s own”; there is no need for anyone to teach the Way. This Bodhisattva’s practice is one with empty space, and he cultivates this practice.

All the lands that exist throughout space,
They all go there to expound the Dharma, broadly opening and instructing,
What is spoken is pure and cannot be destroyed,
That victorious Muni practices this path,

Commentary: Bodhisattvas can travel throughout the reaches of empty space and the entire Dharma Realm, to the lands of all Buddhas, and expound wondrous Dharma. They use vast principles as analogies to explain its truth, causing sentient beings who hear it to awaken at once. All the wondrous Dharma they expound is pure and undefiled. Heavenly demons and non-Buddhist paths cannot destroy it. This is the Bodhisattva who cultivates the superior practice of serene stillness; this is the practice he cultivates.

Fully endowed with steadfast non-retrogression,
Accomplishing the Dharma revered as supreme,
With inexhaustible vows, reaching the other shore
This is the path practiced by those who cultivate well.

Commentary: Bodhisattvas cultivate the eighty-four thousand Dharma-gates, each one complete and perfect, firm as a vajra, and never regressing to the Two Vehicles. Because they do not regress, they attain the most honored and supreme Dharma. The Bodhisattva’s vow-power extends without end and reaches the Other Shore. This is the Bodhisattva’s skillful practice; this is the practice he cultivates.

Immeasurable, boundless are all the lands;
The vast, profound, wondrous realms
All can be known and seen, with nothing left out:
The path practiced by that lion-like master of debate.

Commentary: In the infinite, boundless Buddha-lands of the ten directions, there are realms that are vast, profound, subtle, and wondrous. Yet the Bodhisattva completely knows these inconceivable realms and sees them all, without the slightest omission. In a single thought-moment, the Bodhisattva clearly illuminates infinite, boundless worlds in the ten directions. This is unobstructed eloquence. The Bodhisattva gives the lion’s roar; this is the practice he cultivates.

The meaning of every phrase is fully clear,
All divergent doctrines are completely subdued,
With regard to the Dharma, there is certainty and no doubt,
That Great Muni follows this path

Commentary: The Bodhisattva thoroughly understands the body of phrases, the body of meanings, and the body of words in all the sutras. That is, he knows what to do and is able to do it. Hence: “He does what he says and says what he does.” This is truly “entering deeply into the treasury of sutras, with wisdom like the sea.”

All heterodox doctrines are completely subdued. Heterodox doctrines are the thoughts of those on deviant paths, who take wrong for right and right for wrong, white for black and black for white. Such debaters use forceful words to twist reason and overturn right and wrong. Their false knowledge and false views lead sentient beings astray onto deviant paths. The Bodhisattva uses right discourse, right knowledge, and right views to subdue the heterodox doctrines and false teachings of outsiders. He thoroughly understands the right Dharma and has no doubts about it. This is the Bodhisattva of Great Silence, who cultivates this practice.

The eleven verses above recite the preceding practices. Four verses describe learning from the Buddhas of the three times and cultivating the path. Seven verses describe inconceivable acts of homage.

Far removed from all the faults and calamities of the world,
Universally bestowing peace and happiness upon sentient beings,
Able to be an incomparable great guide,
That virtuous victor practices this path,

Commentary: All the faults and calamities of the world—that is, the three karmic actions of body, speech, and mind—give rise to the ten evil actions. Hence: “Commit all kinds of evil and do no good.” The Bodhisattva, practicing the conduct of joy, is able to leave behind the faults and calamities of the world and universally bestow happiness and peace upon sentient beings. As a great guide of the world, none can surpass him. This is the Bodhisattva cultivating supreme merit and practicing this way.

Ever bestowing the gift of fearlessness upon sentient beings
Universally causing all to rejoice
His mind is pure, free from defilement
That peerless one practices this path

Commentary: Always practice the giving of fearlessness, giving it to all sentient beings and bringing joy to them all. When the Bodhisattva practices the Bodhisattva path, his mind is very pure, and he is able to free himself from all defiled and turbid thoughts. This is the Bodhisattva’s unsurpassed practice; he cultivates this practice.

The mental action is pure and exceedingly wholesome
Apart from all frivolous discourse, there is no fault of speech
Majestic radiance is complete, and all revere him
That supreme victor practices this path

Commentary: The most important Dharma for one who cultivates the Way is to keep the karma of the mind pure—that is, to engage in none of the conduct of the three poisons: greed, anger, and delusion. One must thoroughly tame stubborn thoughts and be kind and friendly toward all sentient beings. By freeing oneself from all frivolous discourse, one does not create karma through speech. Because there are no faults, one’s majestic radiance is perfect, and all sentient beings admire and respectfully honor one. This is the most supreme practice of a Bodhisattva who follows the Bodhisattva path; the Bodhisattva cultivates this practice.

Enter the true meaning and reach the other shore
Abide in the place of merit, the mind forever still
The Buddhas protect and remember, never forgetting
That one who has extinguished existence follows this path

Commentary: Having entered the true meaning of reality—the true mark of no marks—one has reached the other shore, ultimate Nirvana. Abiding in the merit of no marks, the mind is always peaceful and joyful, free from all afflictions. This practitioner is protected and remembered by all the Buddhas, who never forget them. This is the Bodhisattva who destroys the three realms and the twenty-five planes of existence; this is the practice they cultivate.

Far removed from self, free from harm,
Ever proclaiming the True Dharma with a great voice,
In the lands of the ten directions, none fails to hear,
That peerless one walks this path

Commentary: If we are free of the mark of self, attachment to self, the mark of dharmas, and attachment to dharmas, then there are no afflictions at all. Why do we have afflictions? Because there is a self. The Dao De Jing says: “The reason I have great calamity is that I have a body.
If I had no body, what calamity would I have?” If one can be free from the self, there is no affliction. He constantly uses a vast voice to proclaim the treasury of the True Dharma Eye. That voice resounds throughout the worlds in the ten directions, reaching everywhere, with no place it does not reach. This is the Bodhisattva’s practice of explaining the truth without using examples; he cultivates this practice.

The Perfection of Giving has been fully accomplished;
Adorned with the auspicious marks of a hundred blessings,
All sentient beings who see [him] rejoice;
That supreme wise one follows this path

Commentary: There are three kinds of almsgiving: Giving material wealth can save a person’s physical life. Giving the Dharma can save a person’s life of wisdom. Therefore, “the giving of Dharma is supreme.” Of all forms of giving, giving the Dharma has the greatest merit. By lecturing on the sutras and expounding the Dharma, one enables people to awaken, forever leave behind all suffering, and attain true happiness.

Fearlessness-giving: When someone is afraid, one uses skillful words to comfort them, so that they are no longer afraid. By practicing the Dharma-gate of giving, one can reach the other shore. When the merit of giving is perfected, one will attain the thirty-two auspicious marks and eighty excellent characteristics. Therefore, when sentient beings see this Bodhisattva, their minds are filled with great joy, and they respectfully make offerings. This is the Bodhisattva of most supreme wisdom, who practices this conduct.

The six verses above praise the first practice—the practice of joy—on the Bodhisattva’s path of cultivation.

The ground of wisdom is profoundly deep, difficult to enter;
Able through wondrous wisdom to abide skillfully;
His mind, in its ultimate state, does not waver;
That steadfast practitioner walks this path

Commentary: The Buddha’s wisdom is profoundly deep and not easy to enter. Yet this Bodhisattva cultivates the practice of benefiting others. With wondrous, inconceivable wisdom, he skillfully abides in the ground of wisdom. Because he possesses wondrous wisdom, his mind is utterly steadfast and is not shaken by any realm. This is a Bodhisattva who cultivates steadfast immovability; he practices this gateway of conduct.

All that exists in the Dharma realm can be entered;
Wherever one enters, all is consummate;
Supernatural powers, freely wielded, encompass all;
The luminous Dharma one walks this path;

Commentary: The principles of all the Dharma realms can all be entered. Whatever one enters is ultimately complete. Because the power of supernatural abilities is fully present, nothing is not entirely encompassed within it. This is the Bodhisattva attaining the light of omniscient wisdom and cultivating this Dharma gate.

The peerless, peerless Great Munis
Diligently cultivate samādhi without dual aspects
Their minds are ever absorbed in samādhi, delighting in stillness
Those who see all practice this path.

Commentary: All the incomparable Great Silent Ones diligently cultivate concentration again and again. They have no dual characteristics; this is the true characteristic. Their minds always abide peacefully in concentration, rejoicing in stillness. There is nothing they do not know and nothing they do not see. This is the Bodhisattva’s all-seeing and all-knowing; he practices this Dharma-door.

Subtle and vast are all the lands;
They mutually interpenetrate, each with its distinctions;
As those realms are all clearly known;
That wise Mountain King walks this path.

Commentary: Within every particle of dust, vast Buddha lands are manifested. Every world encompasses every other world. All of them exist in relationship with one another. Just as the sun, the moon, the Earth, and the other planets all attract one another, yet each has a different form and is unlike the others, so there are differences among them. Bodhisattvas cultivating the ten practices completely understand and clearly know every subtle world and every vast world, all realms. This is the practice of the Bodhisattva whose wisdom is like Mount Sumeru.

The mind is ever bright and pure, free from all defilements.
In the three realms, it is attached to nothing.
Upholding all the precepts, one reaches the farther shore.
This pure-minded person practices this path.

Commentary: When the precepts are observed purely, one’s thoughts are always luminous and pure, free from all defilements. Because one is undefiled, one does not cling to any of the realms within the Three Realms. This is also to see through things and let them go. By protecting and upholding all the precepts, one can reach the Other Shore. This is the Bodhisattva’s practice of rigorously upholding the precepts, with a pure mind and state of being.

The five verses above praise the second practice (the practice of benefiting others) on the Bodhisattva’s path of cultivation.

Boundless wisdom, inconceivable to express
Pervading the Dharma realm and the realm of space
Skilled in cultivating and learning, abiding therein
That Vajra Wisdom walks this path

Commentary: The wisdom of the Bodhisattva is boundless, without limit, reaching the ineffable—who knows how much there is? It pervades and fills the Dharma Realm and the realm of empty space. The Bodhisattva skillfully abides in wisdom and is able to cultivate and learn wisdom. The Bodhisattva’s wisdom is already boundless, and through diligent cultivation and learning, it becomes even more boundless. This is the Bodhisattva cultivating vajra wisdom; the Bodhisattva practices this Dharma-door.

The realms of all Buddhas of the three times,
Wisdom skillfully enters and pervades them all,
Never has weariness arisen, even for an instant,
That supreme victor follows this path,

Commentary: Using wisdom to enter all the realms of all Buddhas throughout the ten directions and three periods of time, completely pervading them without omission, and never, even for a moment, giving rise to a thought of weariness or aversion—this is the most supreme Dharma cultivated by the Bodhisattva. He practices this conduct.

Skillfully distinguishing the Dharma of the ten powers,
Clearly understanding all paths to their destinations,
The activities of the body are unobstructed; freedom is attained,
That body of merit practices this path

Commentary: The Bodhisattva cultivates the practice of unobstructed non-action and skillfully distinguishes the dharma of the Ten Powers, clearly understanding all the paths leading to every destination. This means knowing the practices of the five precepts and the ten wholesome deeds, as well as the various principles of the Four Noble Truths and the Six Perfections. When the three karmic actions of body, speech, and mind are purified, one attains the power of unobstructed mastery. This is how the Bodhisattva cultivates all bodily merits; he practices this path.

In the ten directions, in immeasurable, boundless realms
All beings whatsoever
I rescue and protect them all, abandoning none
That fearless one practices this path.

Commentary: In the immeasurable, boundless worlds in the ten directions, all sentient beings are likewise immeasurable and boundless. I will deliver, cherish, and protect every sentient being, absolutely not abandoning a single one without rescuing and protecting them. This is the Bodhisattva’s practice of fearlessness; the Bodhisattva cultivates this practice.

The four verses above praise the third practice—the practice of non-opposition to the unconditioned—which is the Bodhisattva’s Dharma-gate of cultivation.

Diligently cultivates the Dharma of all Buddhas
The mind is ever vigorous, never growing weary
Purifies and upholds all the worlds
That great Dragon King follows this path.

Commentary: The Bodhisattva practices conduct that neither oppresses nor disturbs. Regarding the Dharma taught by all the Buddhas, he diligently cultivates it at all times, ever vigorous, with a mind that is neither lax nor weary. He purifies and cultivates all the worlds. This is the Bodhisattva’s practice of the Great Dragon King; he cultivates this Dharma door.

Clearly understanding that the faculties of sentient beings are not the same,
Their inclinations and understandings are countless and diverse,
All the various realms are clearly comprehended,
This is the path practiced by one who enters everywhere,

Commentary: The Bodhisattva thoroughly understands that the faculties of all sentient beings are not alike. The desires and views of sentient beings are infinite and boundless, and all differ from one another. Sentient beings have all kinds of realms, which the Bodhisattva clearly understands and penetrates without any obstruction. This is the Bodhisattva practice of entering everywhere; the Bodhisattva cultivates this Dharma-door.

In the worlds of the ten directions, realms beyond number,
All go to be born, without number,
Never even for a single moment do they grow weary,
Those joyful ones practice this path

Commentary: Throughout the worlds of the ten directions, there are immeasurable and boundless lands. In accordance with the vows they have made, Bodhisattvas go to immeasurable and boundless lands to be born. Through countless rounds of birth and death, they have never given rise to even a single thought of weariness or aversion. The Bodhisattvas’ vow-power is to liberate all sentient beings. They go to places where there is no Buddhadharma to teach and transform sentient beings—not just to one place, but everywhere. They observe where sentient beings can be liberated and go there to liberate them. It can also be said that they observe which of the paths—the six realms—offers sentient beings the possibility of liberation, and then go to that realm to be born. They teach and transform beings through the four methods of embracing: giving, kind speech, beneficial action, and cooperation. Only then can they be effective. This is how Bodhisattvas cultivate joyful diligence; this is the Dharma practice they follow.

Universally emits immeasurable nets of radiant light
Illuminates all the worlds
Where its light shines, it enters the Dharma-nature
This wise one walks this path.

Commentary: The Bodhisattva everywhere emits infinite, boundless nets of wisdom-light, illuminating all dark worlds. This light shines upon sentient beings, enabling them to enter the nature of Dharma and arouse the unsurpassed bodhi mind. This is also the power of great vows: to seek the Buddha Way above and deliver sentient beings below. This is the Bodhisattva’s practice of wholesome wisdom; he cultivates this Dharma-gate.

Shaking the lands of all ten directions
Countless billions of nayutas
Not causing sentient beings to feel fear
This is the path practiced by the benefactor of the world

Commentary: The Bodhisattva uses his spiritual powers to cause the lands in the ten directions to tremble. In every land, the phenomenon of eighteen kinds of tremors appears. Although immeasurable billions of nayutas of lands all tremble, this does not cause any sentient beings to feel afraid. This is how the Bodhisattva cultivates the benefit of beings in the world; he practices this Dharma gate.

The five verses above praise the fourth practice—the practice of indomitability—which is a Dharma practice cultivated by Bodhisattvas.

Skilled in understanding the Dharma of every language,
Adept at answering every question and challenge to the utmost,
Penetrating and discerning in eloquence and wisdom, knowing all without exception
This is the path walked by the fearless one.

Commentary: Bodhisattvas cultivate the practice of freeing themselves from delusion and confusion. They understand well the words and meanings of all dharmas. They also possess unobstructed eloquence and immeasurable wisdom.

When someone comes to challenge them with questions, whether sincerely or with the intent to challenge, Bodhisattvas have four kinds of fearlessness: fearlessness in retaining and expounding the Dharma, fearlessness in knowing the faculties of beings, fearlessness in resolving doubts, and fearlessness in answering challenges. Thus, they can respond to every question and bring each matter to its ultimate conclusion, enabling those who question them to receive answers that satisfy them.

Bodhisattvas understand the intelligence and philosophy of both worldly and transcendent realms. Because they possess eloquence and wisdom, they know all the learning of both realms. One could say that there is nothing they do not know and nothing they do not understand. This is the Bodhisattva’s cultivation of fearlessness; this is the Dharma practice they cultivate.

Skillfully understands the upturned and overturned aspects of all lands;
Discerning the nature of thought, he reaches consummation;
He causes all to abide in the inexhaustible ground;
This is the path practiced by one of supreme wisdom.

Commentary: Every world has a different form: some worlds are inverted, and some are upright. The Bodhisattva skillfully understands the nature of the realms. He distinguishes and contemplates the nature of the inverted and upright worlds. How do inverted worlds come to be? How do upright worlds come to be? He obtains definitive answers to all these questions. He can cause all worlds to abide in inexhaustible grounds, which is also to abide throughout inexhaustible kalpas. This is the supreme wisdom that the Bodhisattva cultivates as he practices this Dharma-gate.

The two verses above praise the fifth practice—the practice of leaving behind delusion and confusion—on the Bodhisattva’s path of cultivation.

Immeasurable merits, nayutas beyond number,
All cultivate in seeking the Buddha Way;
Among them, all reach the other shore—
This is the path practiced by the one of inexhaustible practice.

Commentary: The Bodhisattva cultivates the practice of manifesting goodness and possesses all manner of merit in immeasurable nayutas. Merit is the foundation for attaining the fruits of the Way. It is like building a tall mansion: you must first lay a solid foundation. Otherwise, not long after the mansion is completed, it will collapse. The Bodhisattva cultivates every kind of merit in order to seek the Buddha Way. When all these merits are perfected, that too is reaching the other shore. In India, it is customary, upon completing any task, to say that one has reached the other shore (pāramitā). This is the Bodhisattva’s practice of inexhaustible conduct; this is the Dharma-door he cultivates.

A great master of treatises, transcending the world
Foremost in eloquence, a lion’s roar
Universally enabling all beings to reach the farther shore
This is the path practiced by the pure-minded one

Commentary: Debate masters (speaking only of non-Buddhists) possess worldly knowledge and eloquence, but lack the wisdom to debate on the supramundane level. The Bodhisattva’s wisdom transcends the bounds of worldly knowledge and eloquence. His unobstructed eloquence can subdue the heterodox arguments of all non-Buddhists and is acclaimed as supreme. It is like a lion’s roar: at its sound, all the beasts are frightened and flee with their tails tucked between their legs. The Bodhisattva is compassionate and uses skillful means and Dharma teachings everywhere to guide all sentient beings, enabling them to understand clearly the path of practice that leaves suffering and attains joy, and leading them all to the other shore. This is how the Bodhisattva cultivates his mind to be as pure as empty space and practices this Dharma teaching.

The two verses above praise the sixth practice (the Good Manifestation Practice) on the Bodhisattva’s path of cultivation.

The Buddhas’ consecration is the foremost Dharma
Having attained this Dharma, they consecrate the crown
The mind always abides in the gateway of the true Dharma
Those of vast mind practice this path

Commentary: When a Bodhisattva practices the conduct of nonattachment and wishes to become a Buddha, the Buddhas of the ten directions come to perform the consecration ceremony and confer the consecration upon them. Therefore, consecration is the supreme Dharma. Having attained the Dharma of ambrosial consecration, they are called Dharma Princes—the children of the Dharma King and true disciples of the Buddha. Their minds are always unmoved and never regress. They abide in the treasury of the true Dharma eye. This is the Dharma gate practiced by Bodhisattvas who cultivate the vast Bodhi mind.

All sentient beings have immeasurable distinctions;
One fully understands their minds, pervading everywhere.
Resolutely upholding and protecting the treasury of Buddha-Dharma,
Those like Mount Sumeru walk this path.

Commentary: All sentient beings are divided into countless kinds. One way of classifying them is into twelve kinds:

Womb-born.
Egg-born.
Moisture-born.
Spontaneously born.
With form.
Without form.
With perception.
Without perception.
Neither with form.
Nor without form.
Neither with perception.
Nor without perception.

Within each kind are further immeasurable varieties. Although sentient beings are immeasurable, in a single thought the Bodhisattva fully comprehends and penetrates the minds of all sentient beings, knowing them all. The Bodhisattva steadfastly safeguards the Buddha’s treasury of the eye of the True Dharma. This is the Bodhisattva’s practice of firmness like Mount Sumeru; the Bodhisattva cultivates this Dharma method.

Able within each and every language
To universally manifest countless sounds,
Enabling those beings to understand according to their kind
This one of unobstructed vision practices this path.

Commentary: The Bodhisattva can manifest countless sounds for sentient beings in every word, enabling all sentient beings to understand according to their respective kind. In short, gods hear heavenly sounds, people in the human realm hear human sounds, and animals hear the sounds of animals. Therefore: “The Bodhisattva expounds the Dharma with a single sound;
Sentient beings of every kind understand it clearly.” That is the Bodhisattva who cultivates unobstructed vision. He practices this Dharma-door.

All dharmas of written words and spoken language,
Wisdom skillfully enters them all without discrimination.
Abiding within the realm of truth,
This is the path walked by one who sees their nature.

Commentary: All dharmas of written words, all dharmas of spoken words—the Bodhisattva’s wisdom skillfully enters into them without giving rise to distinctions. Abiding in the realm of truth, it is neither shaken nor moved, neither going out nor coming in. This is the Bodhisattva seeing his own nature and cultivating this Dharma door.

The four verses above praise the seventh practice (the practice of non-attachment) on the Bodhisattva’s path of cultivation.

Abides in the profoundly deep great ocean of Dharma,
Skillfully seals all dharmas,
Understands the true gate of signless Dharma
This is the path practiced by one who sees reality.

Commentary: The Bodhisattva cultivates the difficult-to-attain practice and abides in the vast, profound, wondrous ocean of Dharma. He skillfully seals all dharmas, understands all dharmas, penetrates deeply into all dharmas, and clearly understands that all dharmas are signless, tranquil, and the true Dharma gate. This is the Bodhisattva’s practice of seeing the truth; he cultivates this Dharma gate.

They visit every single Buddha-land,
Throughout immeasurable, boundless kalpas;
Observing and contemplating, they never pause for an instant
This is no path for the indolent.

Commentary: In all the Buddha lands throughout the ten directions, Bodhisattvas go everywhere to teach and transform sentient beings. For immeasurable, boundless kalpas, they contemplate and reflect on the faculties and natures of all sentient beings. At every moment, they consider which Dharma method to use to teach and transform them. They never pause, even for an instant. This is how Bodhisattvas practice this Dharma method without becoming indolent.

Countless, innumerable Tathāgatas,
Countless Tathāgatas, each with names of many kinds, all different;
At the tip of a single hair, all are clearly seen
This is the path practiced by this one of pure merit.

Commentary: Countless Buddhas have all attained Buddhahood through diligent, unrelenting effort. If you have no selfish thoughts or self-interest and do everything for sentient beings, then you have hope of becoming a Buddha. Otherwise, you will not be able to enter any Dharma gate. Even if you practice, your efforts will be wasted. Think about it: has any Buddha ever attained Buddhahood through selfishness and self-interest? I doubt you could find one throughout all future ages. The Buddhas’ names are all different. A Bodhisattva can clearly see countless, boundless Buddhas on the tip of a single hair, all seated on lotus thrones and turning the great Dharma wheel. This is how a Bodhisattva cultivates a pure field of merit and blessings: by practicing this Dharma door.

We who cultivate the Way must establish merit, establish our words, and establish virtue. These are the most important Dharma practices. But we need not travel far to seek them; we can find them right here at Gold Mountain Monastery. What are they? Simply put: first, don’t be lazy. Second, don’t be selfish. To work for the sake of Gold Mountain Monastery is to establish merit. To protect and uphold the Triple Jewel is to establish virtue. To explain the Sutras and expound the Dharma is to establish one’s words. If we perfect these three, our merit and virtue will be immeasurable.

A practitioner of the Way should not think only of “cultivating goodness for oneself” (the Lesser Vehicle); one should act to “cultivate goodness for all under Heaven” (the Great Vehicle). To cultivate goodness for all under Heaven is to carry out the work of the Buddha for the benefit of all sentient beings. In short, do not work for yourself; work for the greater community. Thus: “Benefit oneself and benefit others; awaken oneself and awaken others; liberate oneself and liberate others.” This is the spirit of great selflessness. If everyone can put it into practice, everyone can be at ease.

To “cultivate goodness for oneself alone” means acting for oneself and not for others. It means working for oneself and refusing to work for the greater community. Thus: “Benefit oneself but not others; awaken oneself but not others; liberate oneself but not others.” This is a selfish, mistaken view.

We who cultivate the Way must fulfill our duties. Let go of selfishness and uphold moral principles, thinking of the greater community in all things. Whenever something benefits the public, do your utmost to accomplish it; do not weigh the gains and losses. If you have one measure of strength, give that measure; if you have ten, give all ten. If everyone can put public affairs before private interests in this way, families will live in harmony, society will be secure, nations will prosper and grow strong, and the world will be at peace. From this we can see that selfishness is the foremost of all evils. We must eradicate it and not let it run rampant and throw the world into chaos.

At the tip of a single hair, one sees all the Buddhas;
Their number is immeasurable, beyond words.
All the realms of phenomena are likewise;
Those disciples of the Buddhas walk this path.

Commentary: At the tip of a single hair, one can see the Buddhas of the ten directions. The Buddhas are immeasurable, boundless, and beyond description. There are immeasurable, countless hair tips, immeasurable, countless worlds, and immeasurable, countless Buddhas. The same is true in all worlds. These are all true disciples of the Buddha, practicing this Dharma-door.

Immeasurable, boundless, innumerable kalpas
Within a single thought, all are clearly seen
Knowing their long and short have no fixed form
This is the path practiced by the practitioner of liberation.

Commentary: The Bodhisattva cultivates the six perfections and myriad practices, attains spiritual penetrations and wondrous functions, knows the immeasurable number of kalpas in the three periods of time, and can move the time of the three periods. That is, the past can be transformed into the present, the future moved back into the past, and all can shift together without obstruction. Therefore, in a single thought, one can clearly see countless kalpas of the three periods of time. One knows that some kalpas are long and some are short, and that time and form have no fixed nature. This is the Bodhisattva’s practice of the conduct of liberation; this is the Dharma method that the Bodhisattva cultivates.

He ensures that none who see him do so in vain;
All plant causes and conditions in the Buddha-Dharma.
Yet in whatever they do, their minds remain unattached
This is the path practiced by the supremely excellent ones.

Commentary: Through the power of spiritual abilities and wisdom, the Bodhisattva enables all sentient beings who see Him to respond and benefit; none encounter Him in vain. All who see the Bodhisattva’s body or hear His name attain wisdom. They plant wholesome causes and conditions in relation to the Buddhadharma and give rise to the bodhi mind. Whatever the Bodhisattva does is for cultivating all merit and virtue and teaching and transforming all sentient beings. He practices the various ways of conduct without attachment in mind. He recognizes that this is simply His duty to fulfill, and so He acts as if nothing were being done. This is the Bodhisattva’s practice of the supreme conduct; He cultivates this Dharma method.

For nayuta eons, they continually encounter Buddhas;
Never does even a single thought of weariness arise.
Their joyful hearts grow ever more joyful
This is the path practiced by those who do not hold an empty view.

Commentary: For nayuta kalpas, the Bodhisattva continually sees the Buddhas of the ten directions and serves and makes offerings to them. The Bodhisattva never gives rise to even a single thought of weariness or aversion. In making offerings to the Buddhas of the ten directions, the Bodhisattva not only never grows weary, but instead grows more joyful with each passing day. This is the Dharma-door of the Bodhisattva’s seeing the Buddhas not being in vain, which the Bodhisattva cultivates.

Throughout immeasurable, boundless kalpas,
Observing the realm of all sentient beings,
I have never seen a single sentient being
Who walks the path practiced by this steadfast one.

Commentary: The Bodhisattva spends immeasurable, boundless kalpas contemplating all sentient beings. Yet while contemplating them, the Bodhisattva understands that sentient beings are empty and gives rise to no attachment whatsoever. The Bodhisattva never says, “How many sentient beings have I liberated?” That is why it is said that not a single sentient being has ever been seen. Because the Bodhisattva thoroughly understands the true nature of all dharmas, they do not cling to anything. This is the Bodhisattva’s practice of steadfastness: cultivating this Dharma-door.

The eight verses above praise the Bodhisattva’s eighth practice, the Difficult-to-Attain Practice, a Dharma method of cultivation.

Cultivates the boundless treasury of merit and wisdom
Universally makes a cool, refreshing pond of merit
Benefits all the multitudes of sentient beings
That foremost person walks this path.

Commentary: Bodhisattvas who cultivate wholesome dharmas must cultivate boundless merit and wisdom. Only by cultivating merit and wisdom together can their virtues be perfected. If one cultivates merit but not wisdom, then:

“A great elephant adorned with jeweled ornaments.”]

If one cultivates wisdom but not merit, then:

“An Arhat holding an empty bowl.” This is an imbalanced way of practicing the Dharma, which is why there is such karmic retribution. Cultivate both merit and wisdom, and they will become perfected; one will become a Two-Footed Honored One. Therefore, cultivate the treasury of merit and wisdom.

The Bodhisattva vows to be a refreshing pond of merit for all sentient beings, enabling their bodies and minds to attain coolness and be free from the afflictions of fever and heat. He enables sentient beings to attain the benefit of being filled with the joy of the Dharma. This is the Bodhisattva cultivating the practice of the foremost person; he cultivates this Dharma-door.

All the various kinds belonging to the Dharma realm,
Pervade space in numberless multitude;
Understand that they all abide in dependence on words;
This is the path practiced by the lion’s roar.

Commentary: Within the Dharma Realm, there are all kinds of beings—countless kinds filling empty space and pervading the entire Dharma Realm. The Bodhisattva clearly knows that these kinds of beings depend on words to exist. Without words, all sentient beings would not exist. This is the Bodhisattva’s great lion’s roar; he cultivates this Dharma-door.

Able within each and every samādhi
To enter universally into countless samādhis,
All reaching the profound and mysterious realm of the Dharma-gates
This is the path followed by the moon-expounding one.

Commentary: The Bodhisattva abides in each and every samadhi and enters into countless samadhis. That is, while in one samadhi, the Bodhisattva enters into all samadhis, yet all samadhis remain within that one samadhi. The Bodhisattva fully reaches the ultimate, wondrous, inconceivable realm of the Buddha’s teachings. Over a long period of practice, the Bodhisattva cultivates this Dharma door.

The strength of forbearance must be diligently cultivated to reach the other shore;
One must endure the supreme Dharma of tranquil extinction.
The mind is equal and does not waver;
This is the path walked by boundless wisdom.

Commentary: For those who cultivate the Way, the first thing is to cultivate the strength of patience. When the strength of patience has matured, one will have the power of samadhi. With the power of samadhi, one will not be moved by circumstances. Why does ignorance flare up? Because one cannot endure. Why can one not get along with everyone? Because one cannot endure. Why can one not see things through and let go? Because one cannot endure. If one can endure everything, then all suffering and hardship will be swept away, and there will be no afflictions. If you diligently cultivate the strength of patience, you will reach the other shore. Only through the work of cultivating patience can one attain the most supreme Dharma of quiescent extinction, which is also the patience with the nonarising of phenomena. Thus: “One sees no slightest Dharma arising, and no slightest Dharma ceasing; patience abides in the mind.” At that time, the mind is equanimous and unmoving. This is the Dharma practice cultivated by a Bodhisattva of boundless wisdom.

In one world, at one place of sitting
Its body unmoving, ever silent and still
Yet it manifests its body everywhere, throughout all
Those of boundless bodies walk this path

Commentary: In one world, beneath each bodhi tree, His body and mind remain unmoving, continually entering the realm of serene stillness. Yet in all worlds, beneath all bodhi trees, He manifests everywhere, sitting upon the vajra throne and expounding the wondrous Dharma. This is the Bodhisattva who cultivates the practice of the boundless body; He cultivates this Dharma-door.

Countless, boundless lands,
All are made to enter together within a single mote of dust,
Universally, they can contain all without obstruction,
Those of boundless thought practice this path

Commentary: A Bodhisattva, through the power of spiritual penetrations, can completely contain immeasurable, boundless Buddha lands within a single mote of dust. Although the worlds are vast and the mote of dust is tiny, immeasurable worlds are all contained within that one mote of dust, and the worlds do not obstruct one another in the slightest. This is the manifested realm of the wondrous workings of spiritual penetrations. The Bodhisattva cultivates the practice of boundless contemplation; this is the Dharma-door he cultivates.

The six verses above praise the ninth practice—the practice of wholesome dharmas—in the Bodhisattva’s path of cultivation.

Thoroughly understands what is and is not possible
Enters fully into all domains of power
Attains the supreme power of the Tathāgata
This is the path practiced by the foremost of powers.

Commentary: The Bodhisattva cultivates the practice of truthfulness and knows the Buddha’s ten powers. He thoroughly understands and penetrates what is possible and what is impossible. Attaining Buddhahood is possible; falling into hell is impossible. Regarding the Buddha’s wisdom of the ten powers, the Bodhisattva not only understands it thoroughly, but can also fully enter into it. He accomplishes the Buddha’s supreme power. This is the foremost power cultivated by the Bodhisattva; he practices this Dharma-gate.

The worlds of the past, future, and present,
The immeasurable, boundless karmic results of all,
Always fully known through wisdom
This is the path practiced by one who has attained understanding.

Commentary: The karmic forces and retributions of sentient beings are immeasurable and boundless throughout the three periods of time. Yet when a Bodhisattva observes them with wisdom, he knows them all perfectly clearly. This is the Bodhisattva’s penetrating understanding; he cultivates this Dharma-door.

They fully understand the world, what is timely and untimely
They tame all sentient beings as appropriate;
They always accord with their capacities and never miss the mark;
This is the path walked by one who understands well

Commentary: Bodhisattvas possess great wisdom and understand whether the roots of goodness of all sentient beings have matured or not. Those who are ready to be brought to maturity, they bring to maturity; those who are ready to be liberated, they enable to attain liberation. They know what is timely and what is not, and at the right time discipline and teach all sentient beings, never letting an opportunity pass them by. This is how Bodhisattvas skillfully understand what is timely and untimely, and they cultivate this Dharma-gate.

Skillfully guard the actions of body, speech, and mind;
Always practice in reliance on the Dharma;
Abandon all attachments and subdue the hosts of Māras—
This is the path followed by the wise.

Commentary: The Bodhisattva skillfully safeguards the three karmas of body, speech, and mind, keeping them pure, so that the ten evil deeds do not arise and the ten good deeds are always present. He enables all sentient beings to practice in accordance with the Dharma and follow the teachings, to be free from all attachments and subdue all demons. If those who cultivate the Way have no selfish or self-serving thoughts, they will be able to subdue heavenly demons and tame those of external paths. This is the Dharma-door practiced by the Bodhisattva whose mind is endowed with great wisdom.

Among all dharmas, they attain skillful mastery;
They can enter the realm of equality of suchness;
Their eloquence in proclaiming and expounding is inexhaustible
This is the path walked by those who practice the Buddha’s way.

Commentary: Among all dharmas, the Bodhisattva attains the wisdom of skillful means. Entering the realm of the equality of true suchness and true reality, the Bodhisattva attains unobstructed eloquence and can expound the Buddha’s teachings without ever exhausting them. This is the Bodhisattva’s practice of the Buddha’s conduct; the Bodhisattva cultivates this Dharma-gate.

The dhāraṇī gate has been perfected; the dhāraṇī gate has been perfected.
Skillfully abiding in the unobstructed treasury; skillfully abiding in the unobstructed treasury.
Fully penetrating all Dharma realms; fully penetrating all Dharma realms.
This is the path practiced by one who enters deeply; this is the way of practice for one who enters deeply into this gate.

The Bodhisattva has perfected all Dhāraṇī Dharma-gates. Skillfully abiding in the unobstructed Dharma treasury, the Bodhisattva fully understands without obstruction all the Dharma-realms in the ten directions. This is the Bodhisattva’s practice of entering deeply into the nature of the Dharma-realm.

All Buddhas throughout the three times,
All possess equal minds and the same wisdom,
One nature, one form, with no distinction,
This is the path practiced by the unobstructed ones

Commentary: All the Buddhas throughout the ten directions have minds that are equal, and wisdom identical to that of this Bodhisattva. That is, they have one nature and one aspect, with no two forms. This Bodhisattva cultivates unobstructed knowledge of all modes and practices this Dharma-door.

Having pierced every veil of ignorance,
Entering the vast ocean of wisdom,
Universally bestowing pure eyes upon sentient beings
This is the path walked by one who has eyes

Commentary: Because he has eradicated the veil of ignorance, he is able to enter deeply into the vast ocean of wisdom and universally bestow the pure eye of wisdom upon sentient beings. This is the Bodhisattva who possesses the eye of wisdom; he cultivates this Dharma-door.

Already endowed with all the Guides,
Equal in spiritual powers, with a nondual practice;
Having attained the Tathāgata’s sovereign power
This is the path practiced by one who cultivates well.

Commentary: The Bodhisattva is fully endowed with all the wisdom of the great spiritual guides, attains equal supernatural powers and the nondual Dharma-gate, and gains the Buddha’s power of freely wielding supernatural powers. This Bodhisattva skillfully cultivates the practice of bodhi; he cultivates this Dharma-gate.

Roaming throughout all the worlds,
Universally raining boundless showers of wondrous Dharma,
Enabling all to gain clear understanding of the meaning
This is the path practiced by the Dharma Cloud.

Commentary: In order to teach and transform all sentient beings in the ten directions, the Bodhisattva travels throughout all worlds, raining down everywhere immeasurable, boundless rains of wondrous Dharma. The Bodhisattva enables all sentient beings to attain decisive and thorough understanding of the meanings and principles of all dharmas. This is the Bodhisattva’s practice of the Dharma Cloud; the Bodhisattva cultivates this Dharma-door.

Able in the Buddha’s wisdom and liberation
Deeply giving rise to pure faith, forever never retreating
Through faith the roots of wisdom arise
This is the path practiced by the good learner

Commentary: The Bodhisattva develops profound, pure faith in the Buddha’s Dharma gates of wisdom and liberation, without the slightest doubt, and never gives rise to a mind of retreat. Through faith, the faculty of wisdom arises. In this way, the Bodhisattva skillfully learns the Buddha Dharma and cultivates this Dharma gate.

Able, in a single thought, to know completely
All sentient beings, without exception;
To understand the intrinsic nature of their minds
This is the path practiced by one who has realized no-nature.

Commentary: In a single thought, the Bodhisattva clearly knows all the various kinds of beings, views, faculties, and dispositions of all sentient beings, without exception. He also clearly knows the minds and freedom of all sentient beings, which are likewise never separate from Buddha-nature. This is the Bodhisattva’s thorough understanding that evil has no inherent nature; he cultivates this Dharma-gate.

All the lands throughout the Dharma realm,
All can transform and go to numberless lands,
Their bodies are most wondrous, beyond compare,
This is the path practiced by the peerless one

Commentary: The Saha World and the worlds as numerous as dust particles in the ten directions together form the Dharma Realm. This Dharma Realm pervades the worlds of the ten directions. Within the Dharma Realm are countless, boundless Buddha lands. Although there are many such lands, Bodhisattvas can manifest countless bodies and go to the Buddha lands to teach and transform sentient beings. This Bodhisattva’s body is complete with the thirty-two marks and eighty characteristics of beauty. No Bodhisattva can compare with this Bodhisattva, so it is said that this body is supremely beautiful and incomparable. This is a Bodhisattva who cultivates the practice of being incomparable; this is the Dharma door he cultivates.

Buddha-fields are boundless and beyond number;
Countless Buddhas dwell within them;
Bodhisattvas are all present before them there;
They draw near and make offerings, giving rise to reverence

Commentary: The realms of the Buddhas are innumerable. In them are immeasurable, boundless Buddhas who teach and transform sentient beings. A Bodhisattva who cultivates the true practice can go to each of these realms to draw near to the Buddhas, serve them, make offerings to them, and give rise to respect and reverence.

The Bodhisattva, with but a single body,
Enters samādhi and abides in tranquil concentration,
Causing his body to be seen as numberless;
Each and every one arises from samādhi.

Commentary: Bodhisattvas often use only one reward body, not two. They enter samadhi, serene and unmoving. Yet many bodies arise from samadhi, enabling all sentient beings to see immeasurable bodies. Each body is manifested from within meditation; hence: “Hundreds of thousands of millions of emanation bodies.”

The Bodhisattva’s abiding is most profoundly wondrous;
His practice and deeds transcend conceptual proliferation;
His mind is pure and always joyful
He can make all sentient beings rejoice

Commentary: A Bodhisattva abides nowhere, yet there is no place where they do not abide. There is no place at all where a Bodhisattva abides, and there is also no place that is not a place where a Bodhisattva abides. This realm is the most profound and wondrous. The Bodhisattva’s practice and deeds are all supremely profound and wondrous, and utterly genuine. They never do anything false or deceptive, nor speak frivolous words. The Bodhisattva’s mind is pure, free of false thoughts, and even more so of distracting thoughts; it is also free of all attachments and afflictions. Therefore, they are always at ease and joyful. Not only are they joyful themselves, they also cause sentient beings to be joyful at all times. Hence: “All are joyful.” The Bodhisattva is joyful, so when sentient beings see them, they too feel joy.

It is like a bright, clean mirror with no dust upon it. If a mirror is placed before you and you are happy, then the person in the mirror is happy too. If you are sad, then the person in the mirror is sad too. This is a very simple principle that everyone knows. Here is another example to make it clear: if you treat someone with respect, they will treat you with respect too. If you treat someone badly, they will treat you badly too. If you give to others, they will give to you too. This is the principle of reciprocity, like the principle of the mirror. If we treat sentient beings with compassion, they will treat us with compassion too. This is the reciprocal principle.

The faculties and skillful means are all distinct;
With wisdom, one can see them all clearly.
Yet one understands that the faculties have no support
This is the path traversed by one who tames the hard-to-tame.

Commentary: The faculties of all sentient beings are different, and the methods of teaching them are also different. The wise observe their capacities and teach the Dharma accordingly. They understand that the faculties and dispositions of all sentient beings have nothing to rely upon, and that the nature of karma is also empty. This Bodhisattva is able to tame stubborn sentient beings who are difficult to tame, and practices this Dharma-gate.

Able to discriminate skillfully through expedient means,
Attaining mastery over all Dharmas,
The worlds in the ten directions are all different,
In every one of them, carrying out the Buddha’s work

Commentary: Bodhisattvas often employ all kinds of skillful expedient Dharma methods to teach and guide sentient beings according to their differences. Whatever method they wish to use to teach sentient beings, that method manifests, and they attain mastery in it. In the worlds of the ten directions, all sentient beings have different faculties and dispositions. Bodhisattvas carry out great Buddha-work among sentient beings throughout the worlds of the ten directions.

The wondrous conduct of all faculties is likewise so;
They can widely expound the Dharma for sentient beings.
Whoever hears it cannot but rejoice
This is the path practiced by those equal to empty space.

Commentary: The six faculties of sentient beings are all wondrous. When we cultivate the Way, we safeguard the six faculties so that they are not moved by the states of the six sense objects, and instead transform those states. This is having the power of samādhi. The same is true of the effort we put into cultivation. Bodhisattvas delight in widely expounding inconceivable wondrous Dharma for all sentient beings. Any sentient being who hears this wondrous Dharma will give rise to joy. This is the Bodhisattva’s practice of this Dharma door: being like empty space and clinging to nothing.

The pure eye of wisdom has no equal,
In all the Dharmas, [he] sees everything clearly;
Such wisdom skillfully discriminates;
This is the path practiced by the peerless one

Commentary: The Bodhisattva is fully endowed with pure wisdom eyes, and no one can compare with him. He completely understands and clearly sees all dharmas. Thus, the Bodhisattva uses skillful wisdom to discern and teach all sentient beings, leading them to abandon delusion and return to enlightenment, and to leave suffering and attain joy. This is the incomparable Bodhisattva who practices this Dharma door.

A cultivator of the Way must first cultivate the Dharma-door of having no thoughts of desire. A person without thoughts of desire has pure thoughts and pure conduct, and does not covet anything. That is, they covet neither fame nor gain; they covet nothing at all. This is purity. No one can compare with this state. This Bodhisattva understands every Dharma and is versed in every Dharma-door among the eighty-four thousand Dharma-doors spoken by the Buddha. If a person has thoughts of desire, then nothing is pure. All day long they are controlled by the five desires, giving rise to delusion wherever they go and creating karma. After death, they must still fall into the three evil paths.

Possessing inexhaustible, vast merit
Bringing all practices to completion
Making all beings completely pure
This is the path practiced by the peerless one

Commentary: Cultivate vast merit. How should one cultivate it? One must make offerings to the Three Jewels, revere the Three Jewels, and protect and uphold the Three Jewels. Only by cultivating the Six Perfections and myriad practices can one attain ultimate merit. Then help increase the pure field of merit and become a field of merit for sentient beings. When sentient beings make offerings to the Three Jewels, they plant the causes of merit for themselves. This Bodhisattva is without equal; he cultivates this Dharma-door.

In India there are two kinds of non-Buddhist ascetics: one observes the precepts of the cow, and the other observes the precepts of the dog. They practice with great sincerity. Why? Because non-Buddhist ascetics all possess some supernatural power of the divine eye, but it is not complete. They see that cows and dogs, after they die, may be reborn in the heavens. But they do not know why cows and dogs are reborn in the heavens. They know nothing about the causes and effects involved. Thus, like blind people practicing cultivation, they imitate the way cows and dogs live, believing it to be a shortcut to rebirth in the heavens.

One day, a practitioner who observed the ox-vow and the dog-vow came to the Buddha and asked him what the consequences of observing these vows would be.

The Buddha said, “You observe the practices of the cow and the dog. If you carry them through to completion, then in your next life you will become a cow or a dog.” The two non-Buddhists heard this and wept, saying, “We beg you, Buddha, in your compassion, to explain the reason for this to us.” The Buddha said, “The ox was not filial to its parents in a previous life, and so in this life it became an ox. But in that previous life, it had cultivated merit and wisdom and amassed great virtue. In this life, its karmic offense of being unfilial to its parents has been exhausted, so after it dies, it will be reborn in heaven. The same is true of the dog.” These two non-Buddhist ascetics, upon hearing the Buddha’s instruction, suddenly attained great understanding. They then took refuge in the Buddha, practiced the true Dharma, and later attained the fruit of Arhatship.

Universally exhort [all] to cultivate the Dharma that aids the Path
All cause [them] to abide in the stage of skillful means
Liberate numberless sentient beings
Never for an instant give rise to the thought of sentient beings

Commentary: The Bodhisattva universally exhorts all sentient beings to cultivate the Dharma that leads to the attainment of the Way, and not to cultivate fruitless practices, causing all sentient beings to abide in the stage of skillful means. Although the sentient beings who are liberated are countless and immeasurable, the Bodhisattva is unattached in mind and has never, even for a moment, given rise to a thought of self-satisfaction at having liberated sentient beings.

All circumstances are to be observed;
First guard their minds, so they may not contend.
Show all sentient beings a place of peace;
This is the path practiced by one skilled in means.

Commentary: Bodhisattvas are always courageous and diligent, and constantly cultivate the six perfections and myriad practices. When teaching and transforming sentient beings, they first survey all the circumstances and conditions, then use skillful means to subdue sentient beings’ stubborn thoughts and keep them from engaging in dispute. They show sentient beings how to reach a place of peace and safety, which is also a place of purity and stillness. How can one reach it? First, ignorance must be broken; then the Dharma-nature is revealed. This means removing all thoughts of desire and severing all attachments. This is the skillful-means Dharma-gate that Bodhisattvas cultivate and practice in order to teach and transform sentient beings.

Attaining the supreme, foremost wisdom
Complete in immeasurable, boundless wisdom,
Fearless among the Four Assemblies
This is the path practiced by the wisdom of skillful means

Commentary: Having perfected the supreme, unsurpassed, foremost wisdom, the Bodhisattva fully possesses immeasurable, boundless wisdom of all modes. In the four assemblies—the monks, nuns, male lay followers, and female lay followers—he does not fear the majesty and power of the great assembly. The Bodhisattva has perfected the four fearlessnesses. This is the Bodhisattva’s wisdom of skillful means; he cultivates this Dharma-gate.

All worlds and all Dharmas
Can all pervade and enter, attaining freedom
They also enter all assemblies
Liberating sentient beings without number

Commentary: The Bodhisattva can fully and universally enter all worlds and all dharmas, and attain freedom. The Bodhisattva also enters all oceans of assemblies and liberates innumerable, immeasurable sentient beings.

Within all the lands of the ten directions,
Beat the great Dharma drum, awakening all sentient beings
The supreme, unsurpassed giver of the Dharma
This is the path practiced by the Deathless One

Commentary: The Bodhisattva, in all the lands throughout the ten directions, beats the great Dharma drum and expounds the wondrous Dharma, enabling the deaf to hear the sound of the Dharma, the mute to speak, and the blind to see. The sound of this great Dharma drum awakens sleeping beings and causes them all to become enlightened. The Bodhisattva gives the Dharma to others; therefore:

“Of all acts of giving,
The giving of the Dharma is supreme.” For the one who expounds the Dharma has the greatest merit. Being foremost in the gift of Dharma (expounding sutras and teaching the Dharma) is supreme; no one can compare. This is the Bodhisattva’s imperishable merit; he cultivates this Dharma-door.

With one body seated upright in the full-lotus posture,
It fills the immeasurable realms in the ten directions,
Yet its body is not cramped or confined.
This is the way practiced by one of the Dharma Body.

Commentary: However, the Bodhisattva sits upright in the full-lotus posture, and yet the ten directions are filled with the Bodhisattva’s upright-seated bodies, without those bodies feeling cramped. This is the Bodhisattva’s Dharma body; he practices this Dharma-door.

Able, within a single meaning and a single word,
To expound the immeasurable, boundless Dharma;
Yet its boundaries cannot be apprehended
This is the path practiced by boundless wisdom.

Commentary: Bodhisattvas skillfully understand every meaning. Within a single meaning or sentence, they can expound immeasurable, boundless wondrous Dharma-doors, whose limits cannot be found. Generally speaking, within the immeasurable and boundless, there is still the immeasurable and boundless—layer upon layer without end, endlessly layered upon layers. This is the Dharma-door that the Bodhisattva of boundless wisdom cultivates.

In the Buddha’s liberation, diligently train
Attain the Buddha’s unobstructed wisdom
Accomplish fearlessness, become a hero of the world
This is the path practiced by those of skillful means

Commentary: The Bodhisattva skillfully cultivates and studies the Buddha’s Dharma-door of liberation. Therefore, he attains the unobstructed wisdom of all Buddhas, accomplishes great majestic virtue and fearlessness, and becomes a great hero of the world. This is the Bodhisattva’s skillful means: he practices this Dharma-door.

Fully know the oceans of worlds in the ten directions,
Also know all the oceans of Buddha-lands,
The oceans of wisdom and the oceans of Dharma are all fully understood,
All sentient beings who see this rejoice

Commentary: How the Bodhisattva clearly understands the formation, abiding, decay, and emptiness of the world-oceans in the ten directions; how the Bodhisattva clearly understands the formation, abiding, decay, and emptiness of all the oceans of Buddha-fields; how the Bodhisattva clearly understands the formation, abiding, decay, and emptiness of the ocean of wisdom; and how the Bodhisattva clearly understands the deep entry into the ocean of Dharma. All sentient beings who see this Bodhisattva are greatly joyful and give rise to delight.

Or manifests entering the womb and being born
Or manifests attaining perfect awakening at the site of enlightenment
Thus all cause the world to see
This is the path practiced by this boundless one

Commentary: The Bodhisattva’s miraculous powers and wondrous functions are boundless. He manifests all kinds of realms in order to teach the Dharma for the sake of sentient beings. In truth, sentient beings are also teaching the Dharma. Good people teach the good Dharma; evil people teach the evil Dharma. All things in the world are teaching the Dharma. If one clearly understands all realms, then one awakens to all Dharmas. If one does not clearly understand them, then one is deluded about all Dharmas.

The Bodhisattva may manifest the appearance of entering his mother’s womb. When the Bodhisattva abides in the womb, it is pure, like being in a garden among flowers and trees. When those of the Two Vehicles abide in the womb, it is comfortable, like being in a house or room. When ordinary people abide in the womb, it is dark, like being in a dark room. The Bodhisattva returns by the power of his vow, enters the womb, abides in the womb, and emerges from the womb. He is born again as a human being and teaches and transforms sentient beings. Or he may manifest sitting beneath the Bodhi tree and attaining Right Enlightenment. This realm is made visible to all sentient beings in the world. This is the Bodhisattva’s boundless miraculous transformation; he cultivates this Dharma practice.

Shakyamuni Buddha cultivated the Way on Snow Mountain. He sat in meditation for six years, eating only one sesame seed a day. His body became as emaciated as a bundle of firewood as he practiced austerities that others could not endure. Even after six years, he had not yet attained enlightenment. Although he was not yet enlightened, he was already close to its shore, moving step by step along the path toward enlightenment and achieving all kinds of attainments. Later, he went to sit beneath the Bodhi tree in the land of Magadha and made this vow:

“If I do not attain the Way,
I will never leave this place.”

Thus, after sitting for forty-nine days, at the age of thirty, on the eighth day of the twelfth month, he saw the morning star rise, awakened to the Way, and attained the fruit of Unsurpassed, Complete, Perfect Enlightenment.

The Buddha then exclaimed three times, “How wonderful!” “All sentient beings
are endowed with the wisdom and virtuous characteristics of the Tathagata.
But because of deluded thoughts and attachments,
they cannot attain enlightenment.”

Why do we sentient beings possess the wisdom and virtuous marks of the Tathagata? Because we inherently possess the Buddha-nature and can all become Buddhas. We sentient beings are all spiritual emanations of the Buddha, manifested into existence. Why must the Buddha manifest? To have work to do. If there were no sentient beings to liberate, wouldn’t the Buddha be unemployed? Because of this relationship, the Buddha wishes to liberate sentient beings. Yet sentient beings can never be completely liberated. Once these sentient beings have been liberated, other sentient beings manifest. After those sentient beings have been liberated, still others appear. Manifestation goes on without end; liberation goes on without limit. In liberating sentient beings and transforming sentient beings, there will forever be sentient beings.

Our original nature as sentient beings is fully endowed with Buddha-nature. Why are we fully endowed with Buddha-nature? Because we are manifested by the Buddha. That is why it is said, “All sentient beings possess the wisdom and virtuous characteristics of the Tathagata.” Yet why do we currently lack the wisdom and virtuous characteristics of the Tathagata? Because we have false thoughts and attachments, as well as ignorance and craving. Thus, the Tathagata’s wisdom and virtuous characteristics do not manifest, but they have not been lost; they still remain within our own nature. When greed, anger, and delusion are purified, the great treasury of light will manifest. This is becoming a Buddha.

In countless billions of lands
He manifests his body entering Nirvana
He truly does not forsake his vow to return to Nirvana
This is the path practiced by this heroic debater.

Commentary: In immeasurable, indescribable lands, the Bodhisattva manifests entering the womb, dwelling in the womb, being born, renouncing home, subduing Māra, attaining the Way, turning the Wheel of Dharma, and entering Nirvāṇa—the eight phases of attaining enlightenment. The Bodhisattva does not forget the vows made long ago: to teach and transform sentient beings, and to deliver them from suffering. Until all sentient beings have been delivered, the Bodhisattva cannot personally enter first into the Pure Land of Eternal Stillness and Light. This is the practice of the Bodhisattva, the great hero and great deliberator.

Firm, subtle, and secret, one wondrous body
Equal to the Buddha, without any distinction
According to the differing views of all sentient beings
The path practiced by the one of the one true body

Commentary: The Bodhisattva’s body is a vajra body, firm and indestructible; it is a subtle and wondrous single form-body. This body is equal to the Buddha’s, with no difference whatsoever. The Buddha is without marks, and the Bodhisattva is also without marks. Since they are without marks, why do they manifest marks? They manifest in response to sentient beings’ karmic delusions and in accordance with sentient beings’ causes and conditions. The Buddha is originally quiescent, without form or marks. When sentient beings have a karmic affinity with the Buddha, the Buddha manifests an adorned body with auspicious features—that is, the thirty-two marks and eighty distinctive characteristics. In accordance with sentient beings’ causes and conditions, they see the Buddha differently. This is the Bodhisattva of the One True Body; he cultivates this Dharma-door.

The Dharma realm is equal, without distinction,
Complete with immeasurable, boundless meanings.
They delight in contemplating the one aspect, their minds unmoving
The path walked by the wise of the three times.

Commentary: The Dharma realm is equal, without any distinctions. It contains immeasurable, boundless meanings and principles. Bodhisattvas delight in contemplating the fundamental nature of the One Mark (true reality), their minds unmoving as they abide constantly in true reality. This is how Bodhisattvas cultivate the wisdom of the Buddhas of the three times; they practice this Dharma-gate.

For all sentient beings and the Buddha Dharma
Establishing blessings is entirely consummate
All powers of sustaining are equal to the Buddha
The supreme bearer practices this path.

Commentary: With regard to all sentient beings and all the Buddha-Dharma, the Bodhisattva can establish the Buddha-Dharma and bless sentient beings, bringing them all to ultimate fulfillment. All powers of upholding and the Buddha’s power are equal. This is the Bodhisattva’s practice of supreme upholding of the Buddha-Dharma; this is the Dharma-door he cultivates.

Unimpeded supernatural powers, like the Buddha
The unobstructed divine eye, supremely pure
The unobstructed faculty of hearing, skilled at listening
This is the path practiced by the unobstructed mind.

Commentary: Bodhisattvas can travel through the sky, going wherever they wish. Wherever they go, they are not restricted by time or space. How is this possible? Because Bodhisattvas have the spiritual power of miraculous travel, they are unobstructed. Their situation is the same as that of the Buddhas: they can come and go without hindrance.

Bodhisattvas’ heavenly eye is also unobstructed; they can see all the realms in the heavens very clearly and purely. Bodhisattvas’ heavenly ear is also unobstructed; they can skillfully hear all the sounds in the heavens. Bodhisattvas can hear sounds not only with their ears, but also with their other five sense faculties. This is the phenomenon of the six faculties functioning interchangeably.

This is the Bodhisattva’s unobstructed mind; this is the Dharma-door he cultivates.

Possessing all supernatural powers, fully complete,
In accordance with their wisdom, all is accomplished,
They know all things well and have no equal,
This is the path practiced by the wise and virtuous

Commentary: All the spiritual powers of the Bodhisattva are successfully cultivated and brought to completion. He cultivates spiritual powers in accordance with wisdom and fully accomplishes them. He skillfully knows the minds of all sentient beings, and no one can equal him. This is a virtuous and wise Bodhisattva who practices this Dharma-door.

His mind is rightly concentrated, unwavering;
His wisdom is vast and boundless;
All realms are clearly understood;
This is the path practiced by the one who sees all

Commentary: The Bodhisattva’s mind is always abiding in samadhi. Whatever state may arise, His mind does not waver. Thus: “Unmoving in Suchness, clearly and brightly aware.” The Bodhisattva’s wisdom is vast and boundless. He thoroughly understands every state and is unobstructed by any of them. This is the Bodhisattva who sees everything; He cultivates this Dharma-door.

Having reached the far shore of all merits,
Able to liberate sentient beings in due order,
Their mind ultimately knows no weariness or satiation
This is the path practiced by one who is ever diligent.

Commentary: Bodhisattvas have reached the far shore of all virtues, and liberate sentient beings in due order. In rescuing sentient beings, a Bodhisattva never feels weary or tired, at any time. In short, until all sentient beings have been delivered, he will never rest. This is like the great vow made by Earth Store Bodhisattva: “Only when all sentient beings have been delivered will I attain bodhi. Until the hells are empty, I vow not to become a Buddha.” This is the Bodhisattva who is always diligent; he practices this Dharma-door.

The Dharma of all Buddhas of the three times,
In this, all are encompassed in knowledge and vision;
Born from the Tathagata’s lineage,
Those Buddha-sons practice this path

Commentary: The Bodhisattva can, in a single thought, see all the Buddha-dharmas of the Buddhas of the three times. How is this possible? Because they arise from the Buddha lineage. This Bodhisattva is a true disciple of all the Buddhas and practices this Dharma-door.

Accomplished in adapting to words,
Skillfully subduing contrary arguments,
Ever turning toward the Buddha’s enlightenment
This is the path walked by one of boundless wisdom.

Commentary: The Bodhisattva accords with the minds of sentient beings and does not go against their wishes. The Bodhisattva uses the four means of embracing to teach and transform sentient beings. Therefore: “To lead them into the Buddha’s wisdom,
first use the hook of desire.”

Therefore, Bodhisattvas often use kind words to gladden sentient beings’ hearts, and only then teach them the Dharma. In this way, they achieve much with little effort. Bodhisattvas clearly understand the wondrous power of the Dharma-gate of skillful means, which enables sentient beings to leave delusion and return to enlightenment, turn from wrong to right, and return to their source. By using words that accord with the truth, can they subdue all erroneous arguments? Any words that are unreasonable go against the truth and are therefore also unsound in argument. Bodhisattvas skillfully subdue the arguments of non-Buddhists, enabling sentient beings to attain right understanding and right views and turn toward the Buddha’s great path to bodhi. This is how Bodhisattvas cultivate boundless wisdom; they practice this Dharma-gate.

One radiance shines without bounds,
The lands of the ten directions are all filled throughout,
It causes all the world to attain Great Illumination,
This is the path practiced by the dispeller of darkness,

Commentary: A single radiance of a Bodhisattva can illuminate without bounds or limit, filling the Buddha-lands throughout the ten directions. It enables all the sentient beings of the world to attain great radiance, dispel the darkness of ignorance, and give rise to Prajñā wisdom. This is the Dharma-door practiced by the Bodhisattva who dispels darkness.

As befits what they should see, the Worthy One, worthy of offerings,
He manifests the pure body of the Tathāgata,
He teaches and transforms hundreds of thousands of billions of sentient beings,
He adorns Buddha-lands in the same way

Commentary: The Bodhisattva adapts to what they should see and makes offerings to the Buddhas, in order to manifest the pure body of a Buddha in the future and teach hundreds of thousands of koṭis of sentient beings. The Bodhisattva also adorns the lands of the Buddhas in the future and teaches many sentient beings in hundreds of thousands of koṭis of Buddha-lands.

The forty-three verses above praise the Dharma practice of the Bodhisattva’s tenth practice (the practice of truthfulness).

In order to lead sentient beings beyond the world,
All wondrous practices are cultivated.
This practice is vast, without bounds;
How could anyone know it?

Commentary: Bodhisattvas can lead all sentient beings to transcend the world and become Buddhas. Bodhisattvas cultivate the six perfections and myriad practices—all wondrous practices. The wondrous practices Bodhisattvas cultivate are vast and boundless. Who could fathom the extent of the practices cultivated by Bodhisattvas?

Suppose the emanation bodies were inconceivable
Equal to the Dharma Realm and empty space
All together praising those merits
For hundreds of thousands of millions of kalpas, they could not exhaust them

Commentary: Suppose the Bodhisattva manifests an indescribable number of emanation bodies, equal to the Dharma realm and the realm of space. There are indescribable numbers of Buddhas and sentient beings, all gathering together to praise the Bodhisattva’s virtues. Even after a long period of hundreds of thousands of myriads of kalpas, they would still be unable to finish praising them. From this, one can know that the Bodhisattva’s virtues are indescribably, indescribably numerous.

The Bodhisattva’s merit is boundless
All practices are fully complete
Suppose there were immeasurable, boundless Buddhas
Even over immeasurable eons, they could not finish expounding it

Commentary: When a Bodhisattva cultivates the Ten Practices, all of their merits and virtues are immeasurable and boundless. They fully perfect the six pāramitās and the myriad practices. Even if countless Buddhas were to speak of the Bodhisattva’s merits and virtues throughout countless eons, they could never finish describing them.

How much more so the gods and humans of the world,
All the Śrāvakas and Pratyekabuddhas,
Who throughout immeasurable, boundless kalpas
Praise and extol [him] to the utmost!

Commentary: Even the Buddhas cannot fully describe the merits and virtues of a Bodhisattva, much less the heavenly beings and human beings, who have no way to describe them completely. Even if all the Śrāvakas and all the Pratyekabuddhas praised and extolled the Bodhisattva’s merits and virtues throughout immeasurable great kalpas, they still could not describe them fully or praise them exhaustively.

The four verses above are the concluding verses of profound and extensive rejoicing.

END OF CHAPTER 21