Flower Adornment Sutra – Chapter 22

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 22 – Ten Inexhaustible Treasuries

 

Each Dharma-gate in the Avatamsaka Sutra speaks of ten things, because ten represents an infinite number. Thus: “Layer upon layer, inexhaustible; inexhaustible, layer upon layer.” This principle can never be fully explained, even throughout all future time. For this reason, this chapter is called the “Chapter of the Ten Inexhaustible Treasuries.” All inexhaustible Dharma is encompassed within this chapter.

When the Bodhisattva is thus fully endowed with vows, they immediately attain the ten inexhaustible treasuries:

1. The inexhaustible treasury that sees all Buddhas everywhere.
2. The inexhaustible treasury of dhāraṇīs that are never forgotten.
3. The inexhaustible treasury that clearly understands all dharmas.
4. Great compassion that rescues and protects.
5. Various samādhis.
6. Vast merit that fulfills the wishes of sentient beings.
7. Expounding all dharmas with profound wisdom.
8. Supernatural powers attained as a reward.
9. Abiding for immeasurable kalpas.
10. The inexhaustible treasury that enters boundless worlds.

The Bodhisattva’s vows are as follows:

• Sentient beings are limitless; I vow to liberate them.
• Afflictions are inexhaustible; I vow to end them.
• Dharma gates are immeasurable; I vow to study them.
• The Buddha’s way is unsurpassed; I vow to attain it.

These are the Bodhisattva’s Four Great Vows. Every Bodhisattva first makes these four vows. After perfecting their practice, they then make special great vows, such as the Bodhisattva Samantabhadra’s Ten Great Vows, and so on.

 

At that time, Bodhisattva Merit Forest again addressed the bodhisattvas, saying: “Disciples of the Buddha! Bodhisattva-Mahāsattvas have ten kinds of treasuries, which all Buddhas of the past, future, and present have taught, will teach, and are now teaching.”

Commentary: At the beginning of expounding the chapter on the Ten Inexhaustible Treasuries, the great Bodhisattva Merit Forest, moved by his earnest compassion, said to all the Bodhisattvas in the Flower Garland Dharma Assembly: “Disciples of the Buddha! Great Bodhisattvas should cultivate the ten inexhaustible Dharma treasuries. These ten Dharma treasuries are the Dharma that the Buddhas of the past have taught, that the Buddhas of the future will teach, and that the Buddhas of the present are teaching, in order to teach all sentient beings and lead them to abandon delusion and return to enlightenment, so that they may quickly attain the Buddha Way.”

 

What are the ten? They are the treasury of faith, the treasury of precepts, the treasury of shame, the treasury of moral dread, the treasury of learning, the treasury of giving, the treasury of wisdom, the treasury of mindfulness, the treasury of retention, and the treasury of eloquence. These are the ten.

Commentary: What is meant by the ten treasuries? “Treasury” means inexhaustible. It also means giving rise to the treasury of aggregates. The ten treasuries are:

1. Faith treasury: faith in the Dharma.
2. Discipline treasury: discipline in the Dharma.
3. Shame treasury: shame in the Dharma.
4. Conscientiousness treasury: conscientiousness in the Dharma.
5. Learning treasury: learning the Dharma.
6. Giving treasury: giving in accordance with the Dharma.
7. Wisdom treasury: wisdom in the Dharma.
8. Mindfulness treasury: mindfulness of the Dharma.
9. Retention treasury: retention of the Dharma.
10. Eloquence treasury: eloquence in the Dharma.

The names of the ten treasuries are given here; they will be explained later.

This Dharma-door of the ten Dharma treasuries is the mother of the Buddhas of the three times. All Buddhas throughout the ten directions and three times are born from within the ten inexhaustible Dharma doors. Therefore, this chapter is very important. I hope you will all pay special attention as you listen to the lecture, give rise to fewer false thoughts, and gain more wisdom.

Faith can dispel defilement; its function is to counter disbelief. Precepts can prevent wrongdoing; their function is to restrain transgressions. Moral shame counters shamelessness and stops one from doing evil; this is its function. A sense of shame counters lack of shame and stops one from doing evil; this is its function. Learning can dispel ignorance. Giving puts an end to stinginess. Wisdom dispels delusion. Mindfulness counters lack of concentration. Retention counters loss of recollection. Eloquence counters difficulty in expounding. This is the explanation of the ten treasuries given in the Commentary and Annotations.

 

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1: THE TREASURY OF FAITH

Buddha’s children, what is the faith treasury of a Bodhisattva Mahasattva?

Commentary: The Great Bodhisattva Forest of Merit called out once again, “Disciples of the Buddha! What is the treasury of faith cultivated by great Bodhisattvas?” Bodhisattva Merit Forest is now expounding the ten principles of the treasury of faith. You should focus your minds and listen; do not let this opportunity slip by.

 

This Bodhisattva has faith in the emptiness of all dharmas, the signlessness of all dharmas, the wishlessness of all dharmas, the non-action of all dharmas, the non-discrimination of all dharmas, the fact that all dharmas have nothing to rely on, the immeasurability of all dharmas, the unsurpassed nature of all dharmas, the difficulty of transcending all dharmas, and the unborn nature of all dharmas.

Commentary: This Bodhisattva cultivates the treasury of faith and believes in these ten dharmas:

1). All dharmas are empty; all are quiescent. Therefore:

“Sweep away all dharmas,
Leave behind all marks.”

2). Believe that all dharmas are formless and without characteristics. Therefore:

“The marks of all dharmas are quiescent
and cannot be expressed in words.” Because it is quiescent, it has no form. The essence of the Dharma is where the paths of words have been cut off and the workings of the mind have ceased.

3). Believe that all dharmas are without aspiration: there is no praying or hoping. When practicing the Dharma, do not be acquisitive or greedy, wishing to gain some benefit; that is all delusion. One must not cling to the appearance of seeking or making vows. With neither marks nor vows, that is the true spirit of practicing the Dharma.

4). Believe that in all dharmas there is neither a doer nor one who receives.

5). Believe that all dharmas are without distinctions. The nature of the Dharma is equal; one cannot say that my Dharma is superior and yours inferior, or that my Dharma is good and yours evil. There are no such distinctions in the Dharma itself. Therefore:

“All dharmas are equal;
There is neither high nor low.”

6). Believe that all dharmas have no place from which to arise.

7). Believe that all dharmas are immeasurable. Yet they have no marks, no vows, no action, no discrimination, and no place to rely on, and still they are infinite and innumerable.

8). Believe that all dharmas are the wondrous, subtle, profound, unsurpassed Dharma. Although the Dharma is immeasurable, there is no dharma higher than it.

9). Believe that no dharma can surpass all dharmas.

10). Believe that all dharmas have no place of arising.

 

If a Bodhisattva can thus accord with all dharmas and has given rise to pure faith, then, on hearing that the Dharma of all Buddhas is inconceivable, the mind does not become timid; on hearing that all Buddhas are inconceivable, the mind does not become timid; on hearing that the realm of sentient beings is inconceivable, the mind does not become timid; on hearing that the Dharma realm is inconceivable, the mind does not become timid; on hearing that the realm of space is inconceivable, the mind does not become timid; on hearing that the realm of Nirvana is inconceivable, the mind does not become timid; on hearing that the past is inconceivable, the mind does not become timid; on hearing that the future is inconceivable, the mind does not become timid; on hearing that the present is inconceivable, the mind does not become timid; and on hearing that entering all kalpas is inconceivable, the mind does not become timid.

Commentary: The Bodhisattva believes in the ten dharmas stated above and conforms to all dharmas. Having given rise to a pure mind of faith, the Bodhisattva does not cling to anything. On hearing of the ten kinds of inconceivable realms, the mind does not grow fearful. Because the Bodhisattva has the power of samadhi, remains unmoving in suchness, and is clear and luminous, no fear arises.

1. The Bodhisattva hears of the Buddha-dharmas that cannot be conceived by the mind or discussed in words, and is unafraid and does not give rise to thoughts of retreat.
2. The Bodhisattva hears of the indescribable wonders of all the Buddhas, and is unafraid and does not give rise to thoughts of retreat.
3. The Bodhisattva hears of the inconceivable realm of sentient beings, and is unafraid and does not give rise to thoughts of retreat.
4. The Bodhisattva hears of the inconceivable Dharma realm, and is unafraid and does not give rise to thoughts of retreat.
5. The Bodhisattva hears of the inconceivable realm of space, and is unafraid and does not give rise to thoughts of retreat.
6. The Bodhisattva hears of the inconceivable realm of Nirvana, and is unafraid and does not give rise to thoughts of retreat.
7. The Bodhisattva hears of the inconceivable past, and is unafraid and does not give rise to thoughts of retreat.
8. The Bodhisattva hears of the inconceivable future, and is unafraid and does not give rise to thoughts of retreat.
9. The Bodhisattva hears of the inconceivable present, and is unafraid and does not give rise to thoughts of retreat.
10. The Bodhisattva hears of entering all inconceivable kalpas, and is unafraid and does not give rise to thoughts of retreat.

 

Why is this so? This Bodhisattva has unwavering faith in all the Buddhas and knows that the Buddha’s wisdom is boundless and inexhaustible.

Commentary: After hearing the ten kinds of inconceivable states, the Bodhisattva’s mind does not grow fearful or fainthearted; instead, the mind of enlightenment grows ever stronger and more courageous. What is the reason for this? Here, Bodhisattva Merit Forest asks and answers his own question. This Bodhisattva cultivated the treasury of faith. In the past, at the sites of the Buddhas’ places of enlightenment, he single-mindedly directed himself toward steadfast faith in the path to enlightenment and had deep, unwavering faith in the Buddha’s teachings. He knew that the wisdom of the Buddhas is boundless and inexhaustible. Even if it were spoken of throughout all future ages, it could never be fully described.

 

In the immeasurable worlds of the ten directions, each and every one contains immeasurable Buddhas who have attained, are attaining, and will attain unsurpassed, complete, perfect enlightenment; who have appeared, are appearing, and will appear in the world; and who have entered, are entering, and will enter Nirvana.

Commentary: Not only in the Saha World do countless Buddhas appear in the world. In every world throughout all the worlds in the ten directions, countless Buddhas appear in the world. In short, there are as many Buddhas as there are sentient beings in the worlds of the ten directions. Why do we say this? Because every sentient being is a future Buddha. Past Buddhas are Buddhas who have already attained Buddhahood. Present Buddhas are Buddhas who are attaining Buddhahood now. Future Buddhas are all sentient beings who will become Buddhas.

Countless Buddhas have fully attained Unsurpassed, Complete, and Perfect Enlightenment. Therefore, it is said that they have attained it, are attaining it, and will attain it. To attain it is to realize it: they have realized Buddhahood, are realizing Buddhahood now, and will realize Buddhahood in the future. Buddhas have appeared in the world, Buddhas are appearing in the world now, and Buddhas will appear in the world in the future. The Buddhas of the past entered Nirvana; the Buddhas of the present also enter Nirvana, and the Buddhas of the future will also enter Nirvana.

Nirvana means neither arising nor ceasing. To reach the realm of Nirvana is to attain the four virtues: permanence, bliss, true self, and purity. In short, when afflictions have been extinguished, that is Nirvana. Hence the vow: “Afflictions are inexhaustible; I vow to end them.” We do not need to eradicate afflictions; rather, we must transform them. Why? Because the Buddha’s sutras say, “Afflictions themselves are bodhi.” If afflictions were eradicated, bodhi would be no more. So what should we do? Transform them! Transform afflictions into bodhi. But they are not easy to transform! Even if it is difficult, we must do it; this is the key to cultivation. What are afflictions? They are hatred, anger, the fire of ignorance. Hence: “The fire of ignorance can burn up the forest of merit and virtue.” If there is no anger, there are no afflictions. If there are no afflictions, we will reach the other shore.

I once composed this verse: “In the distant past, the flames of my anger rose higher than the sky and burned up the entire forest of merit and virtue, so now I must undergo the retribution of suffering.” This is my own explanation to myself. Although I live in the wealthy country of America, I eat only one meal a day. Why? Because the flames of my anger rose higher than the sky and burned up all my blessings, so I must now undergo the retribution of suffering. This shows that afflictions are not only harmful to everyone else; they are of no benefit to oneself either. Therefore, we say, “I vow to sever afflictions, endless as they are.”

 

The wisdom of all those Buddhas neither increases nor decreases, neither arises nor ceases, neither advances nor retreats, is neither near nor far, and neither knows nor relinquishes. This Bodhisattva enters the Buddhas’ wisdom and attains boundless, inexhaustible faith.

Commentary: In their cultivation, Bodhisattvas must take the three words “steadfastness, sincerity, and constancy” as their guiding principle. They must have steadfast faith, sincere faith, and enduring faith—believing deeply without doubt. The wisdom of all Buddhas neither increases nor decreases, neither arises nor ceases, neither advances nor retreats, neither draws near nor goes far, neither knows nor abandons.

A Bodhisattva cultivates without cultivating, realizes without realizing, and acts as though there is nothing to do. Practicing the six perfections and myriad acts is simply the responsibility the Bodhisattva must fulfill, a duty that must be completed, with nothing sought in return. Yet Bodhisattvas understand all dharmas and see them clearly, without clinging to their understanding, and are able to let go of everything.

 

Having attained this faith, the mind is irreversible, free from confusion and distraction, indestructible, unattached, always grounded, in accord with the sages, and abiding in the family of the Tathāgata.

Commentary: This Bodhisattva cultivates the treasury of faith. Why is he able to be this way? Because he enters into the wisdom of all the Buddhas, he is unattached to anything. He develops a faith that is boundless and inexhaustible. Once the Bodhisattva has attained a firm mind of faith, his mind neither regresses nor becomes confused. It cannot be destroyed, nor can it be stained or attached. He always possesses fundamental wisdom, follows the sages, and dwells constantly in the Buddha’s abode (the place of enlightenment). The Bodhisattva continually cultivates himself in the Buddhadharma.

 

It protects and upholds the lineage of all Buddhas, increases the faith and understanding of all Bodhisattvas, accords with the wholesome roots of all Tathagatas, and gives rise to the skillful means of all Buddhas.

Commentary: To dwell in the Buddha’s household, one must protect and uphold the seed-nature of all Buddhas, ensuring that the Buddha-seed is never severed. Hence, “to continue the Buddha’s wisdom-life.” Expounding sutras and teaching the Dharma means spreading the Buddha-Dharma, enabling everyone to attain the Buddha’s path soon. If one increases the faith and understanding of all Bodhisattvas and accords with the wholesome roots cultivated by all Buddhas, one will naturally become a Buddha. Having become a Buddha, one will give rise to all the Buddhas’ expedient Dharma-gates to teach and transform sentient beings.

 

This is called the Bodhisattva Mahāsattva’s treasury of faith.

Commentary: The principles just mentioned above constitute the first Dharma gate of the treasury of faith practiced by great Bodhisattvas.

 

When a bodhisattva abides in this treasury of faith, they can hear and retain all the Buddha’s teachings, expound them to sentient beings, and enable them all to awaken to understanding.

Commentary: Bodhisattvas constantly cultivate a firm treasury of faith. Why? Because:

“Faith is the source of the Way, the mother of merit;
It nurtures and grows all wholesome dharmas.”

Only with faith can one cultivate the path; only through cultivation can one attain awakening; and only upon attaining awakening can one possess great wisdom. A Bodhisattva who abides in this treasury of faith will be able to hear all the Buddha’s teachings and uphold them all. Therefore: “Practice and uphold the Dharma in accordance with the Dharma.” Having heard and upheld all the Buddha’s teachings, the Bodhisattva widely expounds this wondrous Dharma for all sentient beings, enabling them to hear the Dharma and attain awakening, practice in accordance with the Dharma, and realize Buddhahood.

 

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2: THE VINAYA PITAKA

Disciples of the Buddha, what is the treasury of precepts of the Bodhisattva Mahāsattva?

Commentary: The Great Bodhisattva Merit Forest called out once again: “Disciples of the Buddha! What is meant by the treasury of precepts practiced by great Bodhisattvas?”

 

This Bodhisattva fulfills the precept of universally benefiting others, the precept of non-reception, the precept of non-abiding, the precept free from remorse, the precept of non-contention, the precept of not harming or distressing others, the undefiled precept, the precept free from covetous seeking, the precept free from faults, and the precept of non-violation.

Commentary: This Bodhisattva cultivates the treasury of precepts and fulfills these ten kinds of precepts:

1. Precepts that benefit all.
2. Precepts not received.
3. Precepts without abiding.
4. Precepts without regret.
5. Precepts without dispute.
6. Precepts that do no harm.
7. Precepts free from defilement.
8. Precepts without craving.
9. Faultless precepts.
10. Precepts that are not violated.

A detailed explanation is given below.

 

What is meant by the precept of benefiting all beings? The Bodhisattva receives and upholds the pure precepts, fundamentally for the benefit of all sentient beings.

Commentary: The precepts comprise three groups of pure precepts:

1. The precept of dignified conduct: Precepts governing all forms of dignified conduct.
2. The precept of wholesome dharmas: Precepts for cultivating all wholesome dharmas.
3. The precept of benefiting sentient beings: Precepts for benefiting all sentient beings.

What is the precept of benefiting all sentient beings? This Bodhisattva cultivates the treasury of precepts and receives and upholds pure precepts for the benefit of all sentient beings. What are pure precepts? They are the five precepts: not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. These are the fundamental major precepts. Killing, stealing, sexual misconduct, lying, and drinking alcohol—these five acts—directly or indirectly harm the safety and well-being of sentient beings. Therefore, Buddhists must receive and uphold the precepts that benefit all sentient beings.

 

How is it that one does not receive the precepts? This bodhisattva does not receive any of the precepts held by non-Buddhist paths, but by nature diligently upholds the equal and pure precepts of all the Buddhas and Tathagatas of the three times.

Commentary: What are the precepts that are not accepted? This Bodhisattva cultivates the treasury of precepts and does not accept any of the deviant precepts practiced by non-Buddhists. Since the precepts of non-Buddhists are not ultimate, he does not uphold them. Yet by nature he is courageous and diligent, and reverently upholds the precious precepts of vajra radiance, purity, and equality of the Buddhas of the three times.

In India, there are many non-Buddhist practitioners who observe precepts impurely. Some keep the cow precepts, some the dog precepts, some the deer precepts, and some the bird precepts, and so on. They imitate the way animals live, believing they can thereby be reborn in heaven, but they do not understand cause and effect. These are all false precepts and therefore should not be accepted and observed.

 

What is meant by not abiding in the precepts? When this Bodhisattva receives and upholds the precepts, the mind does not abide in the Desire Realm, the Form Realm, or the Formless Realm. Why? Because the Bodhisattva upholds the precepts without seeking rebirth there.

Commentary: What are the precepts of non-abiding? When a Bodhisattva cultivates the treasury of precepts and receives and upholds the precepts, the mind has no attachment to thoughts of desire, no marks of form, and no marks of formlessness. The Three Realms are the Desire Realm, the Form Realm, and the Formless Realm. Beings in the Desire Realm have sexual desire, physical bodies, and consciousness. Beings in the Form Realm have no sexual desire, but they do have physical bodies and consciousness. Beings in the Formless Realm have only consciousness. In short, the Desire Realm has thoughts of lust, the Form Realm has thoughts of beautiful forms, and the Formless Realm has discrimination and attachment. Therefore, beings remain in the cycle of birth and death and cannot escape the Three Realms.

Bodhisattvas do not wish to be reborn in the heavenly realms or to enjoy the rewards of good fortune. Once those rewards have been enjoyed and exhausted, they still have to fall into the human realm to enjoy whatever good fortune remains. Most people who are wealthy and privileged were born in the heavens and descended to the human realm. Most people who are poor, lowly, and suffering have been reborn from the hell realms. However, this cannot be stated as a general rule, though it is not far outside the bounds of cause and effect. Because Bodhisattvas do not seek rebirth in the heavens, they uphold the precept of non-abiding.

 

What is the precept of being free from remorse? This Bodhisattva always abides in a mind free from remorse. Why? Because they do not commit grave offenses, engage in flattery and deceit, or violate the pure precepts.

Commentary: What are the precepts of being free from regret? This Bodhisattva cultivates the treasury of precepts and continually abides in it, with no regret in the mind. Why? Because he commits neither of two faults nor two offenses. He does not flatter or deceive. He upholds only the pure precepts and absolutely never violates them.

 

How does one observe the precept of non-contention? The Bodhisattva does not criticize what was established before, nor establish anything further. The mind always accords with it and is directed toward the realm of Nirvana. The Bodhisattva fully receives and upholds it, without violating or transgressing it. The Bodhisattva does not, by observing the precepts, trouble other sentient beings and cause them to suffer, but only wishes that all minds remain joyful while observing the precepts.

Commentary: What are non-contentious precepts? This Bodhisattva cultivates the treasury of precepts. He neither opposes nor disputes the precepts established by the Buddhas of the three times, nor does he establish other precepts of his own. In his heart, he constantly follows the precepts that lead toward the path of Nirvana and practices accordingly. He fully observes and upholds them, without violating them. He does not keep the precepts for his own sake in a way that harms other beings. He does not disturb beings or cause them suffering; he only wishes for all beings to give rise to joyful minds. For this reason, he upholds the pure precepts without opposition or dispute.

 

What is the precept of not harming? This Bodhisattva does not learn spells and incantations or prepare medicines to harm sentient beings; rather, he upholds the precepts solely to rescue and protect all sentient beings.

Commentary: What is the precept of non-harming? A Bodhisattva cultivates pure precepts and does not, under the pretext of upholding the precepts, learn the heretical teachings of non-Buddhists or the spells of heavenly demons, or make drugs that bewitch the mind, and so forth, in order to distress or harm sentient beings. To rescue and protect all sentient beings, helping them leave suffering and attain happiness, the Bodhisattva therefore upholds the pure precepts of not harming sentient beings.

 

What is meant by not observing mixed precepts? This Bodhisattva does not cling to extreme views or observe mixed precepts, but only contemplates dependent arising and observes the precepts of liberation.

Commentary: What does it mean for the precepts to be unmixed? This Bodhisattva cultivates pure precepts and does not cling to extreme views—that is, neither eternalism nor annihilationism, the two extremes of wrong view. The Bodhisattva does not uphold mixed precepts, meaning the heterodox precepts of deviant schools and paths. The Bodhisattva only contemplates the principle of the arising and ceasing of the twelve links of dependent origination, and upholds pure precepts to transcend the three realms.

 

What is meant by observing the precepts without greedy seeking? This Bodhisattva does not display extraordinary signs or proclaim his own virtue, but observes the precepts solely to fulfill the Dharma of liberation.

Commentary: What is the precept of not coveting? This Bodhisattva cultivates the treasury of precepts. He does not display extraordinary signs to make himself appear virtuous, nor does he covet offerings. Those who cultivate the Way should not use the five improper means of livelihood (unrighteous ways of sustaining life) to maintain their lives:

1. Feigning strange signs.
2. Soliciting offerings from people.
3. Divining auspicious and inauspicious omens.
4. Loudly displaying one’s power.
5. Speaking of one’s own merits.

These five kinds of conduct are all manifestations of the phenomenal Dharma realm. Bodhisattvas have no such improper desires or pursuits. They uphold the pure precepts without covetous seeking solely to perfect the Dharma of liberation from the world.

 

What is the precept of being free from faults and transgressions? This bodhisattva does not exalt himself, saying, “I observe the precepts.” Seeing those who break the precepts, he neither despises nor reviles them, making them feel ashamed; he simply keeps his mind focused and observes the precepts.

Commentary: What are faultless precepts? This Bodhisattva cultivates the treasury of precepts. He has no arrogance, conceit, or pride. He does not exalt his own virtue, saying, “I am someone who observes the pure precepts.” If he sees someone breaking the precepts, he does not slander or look down on them, nor speak of their faults or sins. He simply sets an example through his own conduct, causing the other person to feel ashamed. He single-mindedly upholds the precepts.

 

How does one avoid violating the precepts? A Bodhisattva forever abandons killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle speech, greed, anger, and wrong views, and fully undertakes and upholds the ten wholesome actions. When the Bodhisattva upholds these without violating the precepts, they think: “All beings who violate the pure precepts do so because of delusion. Only the Buddha, the World-Honored One, can know the causes and conditions that give rise to delusion in beings and lead them to violate the pure precepts. I shall attain unsurpassed Bodhi and widely expound the true Dharma for beings, so that they may be freed from delusion.”

Commentary: What is an unviolated precept? This Bodhisattva cultivates the treasury of precepts and has forever put an end to all conduct involving the ten evil deeds. He observes the Dharma of the ten wholesome deeds, thereby purifying the three karmas. Bodily karma consists of three wholesome deeds:

1. Do not kill; instead, release living beings.
2. Do not steal; instead, give generously.
3. Do not engage in sexual misconduct, because Bodhisattvas are still renunciants. If one is ordained, sexual activity is absolutely forbidden.

There are four wholesome practices of speech:

1. Do not lie; speak truthfully.
2. Do not speak with a forked tongue: do not tell Mr. A about Mr. B’s gossip, or tell Mr. B about Mr. A’s gossip.
3. Do not curse or scold; never scold or criticize anyone.
4. Do not engage in meaningless speech—that is, do not embellish or fabricate, talk about romantic affairs between men and women, or describe their love.

There are three wholesome kinds of mental action:

1. Without greed, one is content and at peace.
2. Without anger, one lives in harmony with others.
3. Wrong views are ignorance; when ignorance is absent, wisdom manifests.

The Bodhisattva fully upholds these ten wholesome deeds.

When the Bodhisattva upholds the precept of not violating the precepts, he contemplates as follows: “Why do all sentient beings violate the pure precepts? Because they have wrong understanding and wrong views, they continually engage in deluded, inverted actions. Only the Buddha knows what causes and conditions lead sentient beings to act deludedly and violate the pure precepts. I must attain unsurpassed bodhi and widely expound the true Dharma for sentient beings, so that all sentient beings may be free from delusion and inversion.”

 

This is called the second treasury of precepts of the Bodhisattva Mahāsattva.

Commentary: The principle just discussed is the second Dharma gate of the precept treasury practiced by great Bodhisattvas.

 

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3: The Treasury of Shame

O child of the Buddha, what is the Bodhisattva Mahāsattva’s treasury of shame?

Commentary: Bodhisattva Merit Forest called out once more “Disciples of the Buddha! What is meant by the treasury of shame cultivated by a great Bodhisattva?”

 

This Bodhisattva recalls all the evils he committed in the past and thereby gives rise to a sense of shame.

Commentary: The Bodhisattva cultivates the treasury of shame. He reflects and remembers that, throughout countless past lives and kalpas, he committed all kinds of evil deeds. He feels ashamed, corrects his faults, and reforms himself.

 

That Bodhisattva reflects inwardly: “Since beginningless time, I and all sentient beings have all been one another’s parents, brothers, sisters, sons, and daughters. Because we have been endowed with greed, anger, delusion, arrogance, flattery, deceit, and all other afflictions, we have continually harmed one another, oppressed and plundered one another, committed adultery, wounded and killed, and committed every evil.”

Commentary: The Bodhisattva cultivates the Treasury of Shame. In his mind, he contemplates as follows: “From beginningless kalpas until now, all sentient beings and I have been one another’s six kinds of relatives. In this life I am your parent; in the next, your child, and we take turns changing places. In this life we are brothers; in a previous life, sisters; and so on, as men and women (husbands and wives), revolving in cycles like actors in a play. In one lifetime, we sometimes play one role, sometimes another. We are full of greed, anger, and delusion. We are also arrogant and self-satisfied, flattering and deceitful. Because we have every kind of affliction, we harm one another. You cause me affliction, and I cause you affliction. You hurt me, and I hurt you. You obstruct me, and I obstruct you. You disturb me, and I disturb you. We humiliate and take revenge on one another. We engage in sexual misconduct and killing; there is no evil deed we do not commit. Thus, life after life, kalpa after kalpa, we become great sinners who commit grave evil.”

 

All sentient beings are likewise: driven by the various afflictions, they commit all manner of evil. Therefore, they do not respect or honor one another, defer to one another or show humility, guide one another or protect and cherish one another; instead, they kill one another and become enemies to each other.

Commentary: The Bodhisattva further reflects: “It is not only I who am in this situation; all sentient beings are likewise. Because they are deluded by ignorance, they act upside down and create all kinds of evil karma. For this reason, people do not respect one another, honor one another, accommodate one another, show humility toward one another, guide one another, or cherish one another. They have no compassion or sympathy, only selfish thoughts and the desire to benefit themselves, only greed for fame and gain. Everyone competes and grabs, creating the tragedy of slaughtering one another and harboring hatred toward one another. This situation is truly enough to make a person tremble even when it is not cold. At such times, people have human faces but beastly hearts, with not the slightest trace of conscience or human feeling.”

 

I reflect that I myself, together with all sentient beings of the past, future, and present, engage in shameless conduct, which all the Buddhas of the three times know and see. If I do not now put an end to this shameless conduct, the Buddhas of the three times will also see me. How could I continue to act without stopping?

Reflecting on myself and all sentient beings in the past, present, and future, [we] practice the Dharma without shame. The Buddhas of the three times all see and know. If I do not now put an end to shameless conduct, the Buddhas of the three times will see me too. How could I go on practicing it without end? That cannot be.

Commentary: I reflect on myself and all sentient beings. Throughout the past, present, and future—the three periods of time—we have continually practiced shamelessness, devoted ourselves to evil deeds, and committed offenses. The Buddhas of the three times know and see very clearly my shameless conduct and that of all sentient beings. If this shameless conduct does not cease in the present, the Buddhas of the three times will still know and see it. What should I do? Should I continue practicing shamelessness without stopping? This is absolutely impossible! I must put an end to shameless conduct and cultivate the practice of shame.

 

This is utterly unacceptable. Therefore, I should single-mindedly eradicate it, attain Anuttara-samyak-sambodhi, and widely expound the true Dharma to sentient beings.

Commentary: For that reason, I must devote myself wholeheartedly to eradicating shameless conduct. I must attain the fruit of Supreme, Perfect Enlightenment, and widely expound the true Buddha-Dharma for the sake of sentient beings, so that when they hear the Dharma, they may awaken and understand, and faithfully practice in accordance with it.

 

This is called the Bodhisattva Mahāsattva’s third treasury of shame.

Commentary: The principle just discussed above is the third Tripiṭaka Dharma method cultivated by great Bodhisattvas.

 

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4: PRECIOUS ORGANS

O son of the Buddha, what is the precious treasury of a Bodhisattva Mahāsattva?

Commentary: The Great Bodhisattva Merit Forest called out again, “Disciples of the Buddha! What is the precious treasury cultivated by a great Bodhisattva?”

 

This bodhisattva reflects: “From times past until now, I have sought all manner of things among the five desires, never being satisfied. Because of this, I have increased all afflictions, such as greed, anger, and delusion. I should not do this again now.”

Commentary: This Bodhisattva cultivates the treasury of moral shame and gives rise within himself to shame and remorse. This means feeling that one has done things wrong toward others, feeling ashamed in one’s heart, and vowing not to repeat them from now on. The Yogācāra Treatise says:

“Shame arising within is tàm;
shame arising without is quý.”

An upright and principled person, throughout a lifetime of work, looks up without shame before Heaven and looks down without feeling guilty before Earth, living openly and honorably. This Bodhisattva feels ashamed that, from beginningless time—immeasurable kalpas ago—until now, they have had all kinds of cravings amid the five desires. They have been attached to the objects of form, sound, fragrance, taste, and touch. These five sensory realms can cause people to become confused and deluded. One may also crave wealth, sex, fame, food, and sleep. These five desires are the hell of the five faculties. Those who cultivate the Way must be careful not to be moved by the realms of the five sense objects, but must use a vajra-like will and steadfast power of concentration to transform those realms. That is, remain thus, unmoving, lucid and clear. If one is not moved, one will be able to transform the realms.

This Bodhisattva felt ashamed of having all sorts of cravings for the five desires, never feeling satiated or content. Because this greed was never satisfied, greed, anger, delusion, arrogance, doubt, and all other afflictions grew. The Bodhisattva said, “I should no longer take pleasure in the five desires. I must quickly cultivate the pure Dharma-gate.”

 

He further reflects thus: Sentient beings are ignorant. They give rise to all kinds of afflictions and engage in evil deeds. They show no respect or reverence for one another, and even go so far as to become enemies of one another in turn. There is no such evil that they do not commit; having committed it, they rejoice and seek praise. Blind and without the eye of wisdom, they have no knowledge or understanding.

Commentary: The Bodhisattva again contemplates in this way: All sentient beings, because they lack the eye of wisdom, give rise to all afflictions and commit every kind of evil deed. Thus, no one shows respect or regard for anyone else. They go so far as to bear grudges against one another, each in turn. They commit every such evil deed, then feel pleased with themselves, pursue evil, and praise themselves, thinking they have done well. They are like blind people who lack the eye of wisdom: they neither know nor see, commit wrongdoing themselves, yet still believe they are right.

 

In the mother’s womb, one is conceived and born, becoming an impure body, which ultimately reaches the state of white hair and a wrinkled face. A person of wisdom observes that this is merely an impure phenomenon born of sexual desire, known and seen by all the Buddhas of the three times. If I still engage in this conduct now, I would be deceiving the Buddhas of the three times. Therefore, I should cultivate a sense of shame, swiftly attain unsurpassed, perfect, complete enlightenment, and widely teach the true Dharma to sentient beings.

Commentary: A person enters the mother’s womb and is born, their impure body formed from the father’s semen and the mother’s blood. After birth, they grow from childhood into adulthood, and then grow old, their hair turning white, their face becoming wrinkled, and their movements becoming infirm. A person of wisdom observes these changes and sees that the body arises from sexual desire and is not a pure thing. The Buddhas of the past, present, and future all know and see this. If, at present, I do not change, but continue to cling greedily to the five desires as before and strengthen the three poisons, then I am deceiving the Buddhas of the three times. For this reason, I must practice the precious Dharma treasury, swiftly attain the fruit of Supreme, Perfect Enlightenment, and extensively expound the true Buddha-Dharma for all sentient beings.

 

This is called the Bodhisattva Mahāsattva’s fourth precious treasury.

Commentary: The principle just discussed above is the fourth Dharma-gate of the precious treasury practiced by great Bodhisattvas.

 

— o0o —

5: THE TEXTUAL CANON

Children of the Buddha, what is the treasury of learning of a Bodhisattva Mahāsattva?

Commentary: The great Bodhisattva Meritorious Forest called out again: “Disciples of the Buddha! What is the treasury of learning of a great Bodhisattva who practices the Way?”

 

This Bodhisattva knows: when this thing exists, that thing exists; when this thing does not exist, that thing does not exist; when this thing arises, that thing arises; when this thing ceases, that thing ceases. This is a worldly dharma; this is a supramundane dharma. This is a conditioned dharma; this is an unconditioned dharma. This is a determinate dharma; this is an indeterminate dharma.

Commentary: This Bodhisattva cultivates the treasury of learning. He knows these ten kinds of dharmas, which are attained through hearing much. Therefore, “broad learning and extensive listening” give rise to wisdom; “narrow learning and little hearing” lead to ignorance. What are these ten dharmas? They are:

1. Because this exists, this exists.
2. Because this does not exist, this does not exist.
3. Because this arises dependently, this arises dependently.
4. Because this ceases, this ceases.
5. This is a worldly dharma.
6. That is a supramundane dharma.
7. Or it is a conditioned dharma.
8. Or an unconditioned dharma.
9. Or a reckonable dharma.
10. Or an unreckonable dharma.

The following will explain this in detail.

 

What is it that, when it exists, causes this to exist? It is: when ignorance exists, formations exist. What is it that, when it does not exist, causes this not to exist? It is: when consciousness does not exist, name-and-form does not exist. What is it that, when it arises, causes this to arise? It is: when craving arises, suffering arises. What is it that, when it ceases, causes this to cease? It is: when existence ceases, birth ceases.

Commentary: What does it mean that when this exists, that exists? It is because everyone has ignorance. When there is ignorance, there are formations. This passage from the sutra discusses the principle of the twelve causes and conditions. What is ignorance? It is not understanding; not understanding is delusion. Thus, “giving rise to delusion, creating karma, and receiving retribution” all arise from ignorance. Because one does not understand, one engages in deluded actions. When there are deluded actions, everything, everything comes into being.

What is meant by “when this is absent, that is absent”? This means that without consciousness, there is no name-and-form. When a moment of ignorance arises, there are volitional formations. Once there are volitional formations, there is consciousness (the fetus). With consciousness, there is name-and-form: name is the fetus’s nervous system, and form is the fetus’s physical body. Without consciousness, there is no name-and-form.

What is the cause of this arising? What gives rise to it? This means that when the causes and conditions for craving arise, suffering follows. Craving can feel very pleasurable, but in fact, pleasure is the source of suffering. Therefore, “cut off desire and eliminate craving”—this is the fundamental practice of cultivating the Way.

What does it mean, “When this ceases, that ceases”? It means that when existence ceases, there is no birth. When birth ceases, there is no aging and death. This is the basis for resolving the problem of birth and death: one no longer undergoes the suffering of cyclic rebirth, but attains the bliss of Nirvana.

The twelve links of dependent origination are divided into two gates: first, the gate of arising; second, the gate of cessation.

The gate of arising is: ignorance conditions formations; formations condition consciousness; consciousness conditions name-and-form; name-and-form condition the six sense bases; the six sense bases condition feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; birth conditions aging and death. This is cause and effect across three lifetimes, with causal conditions giving rise to the karma of suffering. When it ends, it begins again, and the cycle of rebirth continues without interruption.

The gate of cessation is: when ignorance ceases, formations cease; when formations cease, name-and-form ceases; when name-and-form ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, aging and death cease. From this, we can know that when ignorance ceases, there is no more birth and death. Therefore, as long as ignorance is eradicated, there will be no more afflictions.

 

What are the worldly dharmas? They are form, feeling, perception, formations, and consciousness.

Commentary: What are worldly dharmas? They are defiled dharmas, also spoken of as the five aggregates: form, feeling, perception, formations, and consciousness—the five aggregates of material and mental dharmas.

“Form” means that which changes and obstructs. Whatever is seen by the eyes, heard by the ears, smelled by the nose, tasted by the tongue, or felt by the body is a form-dharma.

“Feeling” means receiving: when the mind receives an object, the function of feeling immediately arises.

“Perception” means grasping images: after the five faculties receive the five sense objects, thoughts immediately arise.

“Formations” means flowing and changing: once there are thoughts, behavioral expressions follow.

“Consciousness” means discerning: once there is behavior, a discriminating mind of liking and disliking arises.

In summary, the form aggregate arises through causes and conditions and is a conditioned dharma. The other four aggregates—feeling, perception, formations, and consciousness—arise from deluded thoughts and are mental dharmas. All of these are worldly dharmas.

 

What are the supramundane dharmas? They are morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.

Commentary: What is the supramundane Dharma? It is the undefiled Dharma, also known as the Fivefold Dharma Body: precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. Through these five virtues, the Buddha-body is perfected. Concentration arises from precepts; wisdom arises from concentration; through wisdom, afflictions are severed. When afflictions cease, liberation is attained. Liberation destroys all obstructions; turning the light inward to contemplate the mind is the knowledge and vision of liberation.

Put it simply.

– Precepts: abandoning evil deeds and cultivating good deeds.

– Steadfastness: Deep faith in the Mahayana Dharma, with a mind that never regresses.

– Wisdom: The mind is unobstructed, clearly illuminating its own nature. Observe body and mind without clinging.

– Liberation: Freeing oneself from the bonds of karma, or escaping the suffering consequences of the Three Realms.

– The knowledge and vision of liberation: This is subsequent-acquired wisdom. Through liberation, one attains the knowledge and vision of liberation. This is a supramundane dharma.

 

What are the conditioned dharmas? Namely: the Desire Realm, the Form Realm, the Formless Realm, and the realm of sentient beings.

Commentary: What are conditioned dharmas? They are dharmas that are made—that is, dharmas brought about in dependence on causes and conditions. These are differences in their characteristics. In the Desire Realm, there are male and female forms, and beings take birth through sexual desire. In the Form Realm, although there are no male and female forms, all forms are present. In the Formless Realm, although there are no forms, there is still a mind that clings. In the realm of sentient beings, beings arise when conditions gather together. All of these are conditioned dharmas.

 

What are the unconditioned dharmas? They are space, Nirvana, cessation through discrimination, cessation not through discrimination, and the abiding nature of dependent arising.

Commentary: What is an unconditioned dharma? It is a dharma that is not produced; that is, it is a dharma apart from production by causes and conditions. It is the principle of equality in nature.

As for space: it is free from all obstructions, with nothing that can manifest.

Nirvana: Because its nature is cessation, it is nature-pure nirvana. The fruition of nature-purity is perfectly pure nirvana.

Cessation through discrimination: “Discrimination” means the wisdom faculty. With wisdom as the condition, it selects the afflictions and makes the principle of cessation manifest.

Cessation not through discrimination: It is not attained by eliminating afflictions through the wisdom faculty. It is revealed solely through intrinsic purity and the absence of conditions.

Dependent origination: That is, the twelve links of dependent origination. The twelve links of dependent origination are Buddha-nature, and so are without an inherent dharma-nature.

Abiding dharma-nature: That is, true thusness—the essential nature of all dharmas. Being free from the unreal and true is “true”; abiding constantly without change is “thusness.” The nature of true thusness is dharma, hence “dharma-nature.” It is also the nature of the Tathāgata-garbha, the perfectly accomplished nature, Buddha-nature, the Dharma Realm, and so on. These are all unconditioned dharmas.

 

What are the morally determinate dharmas? They are the four noble truths, the four fruits of the śramaṇa, the four analytical knowledges, the four fearlessnesses, the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the noble path.

Commentary: What is a classifiable dharma? It is something that can be wholesome or unwholesome, and can bring about desirable or undesirable results; therefore, it can be recorded (remembered).

– The Four Noble Truths, namely: suffering, its origin, cessation, and the path.

– The four fruits of the Śramaṇa, namely: the fruit of Stream-entry, translated as “entering the stream”; the fruit of Once-returning, translated as “returning once”; the fruit of Non-returning, translated as “not returning”; and the fruit of Arhatship, translated as “no birth.” – The four forms of eloquence, namely the four unobstructed forms of eloquence: unobstructed eloquence in the Dharma, in meaning, in words, and in joyful exposition.

– The four kinds of fearlessness: fearlessness in omniscience, fearlessness in the exhaustion of the taints, fearlessness in declaring what obstructs the path, and fearlessness in declaring the path that ends suffering.

– The four foundations of mindfulness are: contemplate the body as impure, feelings as suffering, the mind as impermanent, and phenomena as non-self.

– The four right efforts are: to abandon evil that has already arisen; to prevent evil that has not yet arisen from arising; to bring forth good that has not yet arisen; and to foster the growth of good that has already arisen.

– The four bases of spiritual power, that is, the four bases of accomplishment: the basis of accomplishment through desire, through mind, through effort, and through wisdom.

The five faculties are: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

The five powers, namely: the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom.

The seven factors of awakening are: the factor of investigation of phenomena, the factor of energy, the factor of joy, the factor of tranquility, the factor of mindfulness, the factor of concentration, and the factor of equanimity.

The eight factors of the Noble Eightfold Path are: right view, right speech, right thought, right action, right livelihood, right effort, right mindfulness, and right concentration.

These are the thirty-seven factors of enlightenment.

 

What are the indeterminate phenomena? They are: the world is finite; the world is infinite; the world is both finite and infinite; the world is neither finite nor infinite; the world is eternal; the world is impermanent; the world is both eternal and impermanent; the world is neither eternal nor impermanent; the Tathāgata exists after passing away; the Tathāgata does not exist after passing away; the Tathāgata both exists and does not exist after passing away; the Tathāgata neither exists nor does not exist after passing away; the self and sentient beings exist; the self and sentient beings do not exist; the self and sentient beings both exist and do not exist; the self and sentient beings neither exist nor do not exist.

Commentary: What is an indeterminate dharma (one that cannot be recorded)? It is neither wholesome nor unwholesome, cannot bring about agreeable or disagreeable results, and cannot be recorded. Is the world finite? Is the world infinite? Is the world both finite and infinite? Is the world neither finite nor infinite? Is the world eternal? Is the world impermanent? Is the world both eternal and impermanent? Is the world neither eternal nor impermanent? Does the Tathāgata exist after passing away? Does the Tathāgata not exist after passing away? Does the Tathāgata both exist and not exist after passing away? Does the Tathāgata neither exist nor not exist after passing away? Do I and sentient beings exist? Do I and sentient beings not exist? Do I and sentient beings both exist and not exist? Do I and sentient beings neither exist nor not exist? These four questions cannot be recorded, so they are called indeterminate.

 

In the past, how many Tathāgatas have entered Parinirvāṇa? How many Śrāvakas and Pratyekabuddhas have entered Parinirvāṇa? In the future, how many Tathāgatas will there be? How many Śrāvakas and Pratyekabuddhas? How many sentient beings? In the present, how many Buddhas are abiding? How many Śrāvakas and Pratyekabuddhas are abiding? How many sentient beings are abiding?

Commentary: How many Tathāgatas entered Nirvāṇa in the past? How many Hearer-Disciples entered Nirvāṇa? How many Pratyekabuddhas entered Nirvāṇa? How many Tathāgatas will there be in the future? How many Hearer-Disciples? How many Pratyekabuddhas? How many sentient beings? How many Buddhas abide in the present? How many Hearer-Disciples abide? How many Pratyekabuddhas abide? How many sentient beings abide? How many are there among the ordinary beings and noble ones of the Three Vehicles? These, too, are boundless and countless, impossible to remember.

 

Which Tathagatas appeared first? Which śrāvakas and pratyekabuddhas appeared first? Which sentient beings appeared first? Which Tathagatas appeared last? Which śrāvakas and pratyekabuddhas appeared last? Which sentient beings appeared last? Which Dharma came first? Which Dharma came last?

Commentary: Which Tathāgatas appeared in the world first? Which Śrāvakas appeared in the world first? Which Pratyekabuddhas appeared in the world first? Which Tathāgatas appeared in the world last? Which Śrāvakas appeared in the world last? Which Pratyekabuddhas appeared in the world last? What Dharma comes first? What Dharma comes last? This too is a Dharma that cannot be remembered.

 

From where does the world come, and where does it go? How many worlds are formed? How many worlds are destroyed? From where does the world come, and where does it go?

Commentary: Where does the world come from? Where does the world go? How many worlds come into being? How many worlds are destroyed? From where does the world come, and where does it go? This too is a matter that cannot be remembered.

 

What is the first limit of birth and death? What is the final limit of birth and death? This is called an indeterminate dharma.

Commentary: What is the beginning limit of birth and death? What is the final limit of birth and death? These matters, too, cannot be remembered.

The principles just discussed above are all ethically indeterminate dharmas.

 

The Bodhisattva Mahāsattva thinks thus: “All sentient beings in saṃsāra lack extensive learning and are unable to understand all these dharmas. I should generate the aspiration to uphold the treasury of extensive learning, attain anuttarā samyaksaṃbodhi, and teach the true Dharma to all sentient beings.”

Commentary: The Great Bodhisattva contemplates in this way: “All sentient beings come and go within the cycle of birth and death. Lacking the wisdom that comes from hearing and learning extensively, they cannot clearly understand all the dharmas spoken of above: worldly and supramundane dharmas; conditioned and unconditioned dharmas; determinate and indeterminate dharmas. I must uphold the treasury of extensive learning so that I may attain the Buddhahood of Unsurpassed, Right and Complete Enlightenment, and expound the true Dharma widely for all sentient beings, enabling them to understand this Dharma.”

 

This is called the Bodhisattva Mahāsattva’s fifth treasury of extensive learning.

Commentary: The principle just mentioned above is the fifth Dharma-gate of the treasury of extensive learning practiced by great Bodhisattvas.

 

— o0o —

6: THE GIVING TREASURY

 

Children of the Buddha, what is the treasury of giving of a Bodhisattva Mahāsattva?

Commentary: The Great Bodhisattva Merit Grove called out once again: “Disciples of the Buddha! What is meant by the treasury of giving practiced by a great Bodhisattva?” The sutra text explains this in ten sections.

 

The Bodhisattva’s ten kinds of giving are: giving a portion, giving until one’s resources are exhausted, giving inwardly, giving outwardly, giving both inwardly and outwardly, giving everything, giving in the past, giving in the future, giving in the present, and ultimate giving.

Commentary: This Bodhisattva cultivates the treasury of giving, practicing ten Dharma gates of giving. They are:

1. Giving a portion.
2. Giving everything one has.
3. Inner giving.
4. Outer giving.
5. Inner and outer giving.
6. Giving everything.
7. Giving in the past.
8. Giving in the future.
9. Giving in the present.
10. Ultimate giving.

A clear explanation is given below.

 

Disciples of the Buddha! What is meant by a Bodhisattva’s giving by reducing his own share? This Bodhisattva is naturally compassionate and delights in practicing generosity. If he obtains delicious food, he does not keep it all for himself; he gives some to sentient beings and only then eats. Whatever things he receives, he does likewise.

Commentary: All you Buddhist disciples! What is the Bodhisattva’s practice of giving by sharing and reducing? This Bodhisattva practices giving by sharing and reducing. By nature, he is kind and compassionate, and delights in giving. If he receives delicious food, he does not partake of it alone, but shares it with all sentient beings so that everyone may eat together; only then is he willing to eat the delicious food. Thus, he “sacrifices himself for others.” Whatever offerings he receives—such as clothing, bedding, medicine, jewels, and so on—he handles in the same way: first sharing them with sentient beings, and only afterward making use of them himself.

 

When eating, one should reflect: “There are eighty thousand kinds of worms dwelling in my body. When my body is well nourished, they too are well nourished; when my body suffers from hunger, they too suffer from hunger. As I now partake of this food, may all sentient beings be fully nourished. I eat it for their sake, as an act of giving, and not out of attachment to its taste.”

Commentary: When this Bodhisattva eats delicious food, he thinks: “Within my body are eighty-four thousand microbes that depend on my body to exist. Thus, we live by relying on one another. I am happy only when I have eaten my fill, and they too are happy only when they have eaten their fill. If my body suffers from hunger, then they suffer from hunger too. Now I am eating this delicious food; may they all be fully nourished. It is because these eighty-four thousand microbes exist that I eat and drink. But I do not crave delicious flavors or distinguish among the five tastes—salty, sweet, bitter, spicy, and sour. Rather, I am indirectly making offerings to these microbes.”

 

Moreover, reflect thus: “For a long time I have been attached to this body, wishing to fill it by taking food. Now I give this food to sentient beings. May I forever sever my attachment to the body.” This is called giving by reducing one’s own portion.

Commentary: This Bodhisattva further contemplates in this way: “Throughout the long nights, I have been passionately attached to and fixated on my body, protecting it. At all times and in all places, I have taken every kind of food and drink to nourish my body. Now I give all my food and drink to all sentient beings. May my body forever be free from craving and attachment, and may I no longer cling to it.” This is the Bodhisattva’s practice of the Treasury of Giving, the first practice of giving by reducing one’s own share.

 

What is the Bodhisattva’s practice of giving everything away? O sons of the Buddha! This Bodhisattva obtains various kinds of delicious food and drink, fragrant flowers, clothing, and necessities of life. If he uses them himself, he enjoys peace and happiness and lives a long life; if he gives up his own share to others, he suffers poverty and hardship and dies young.

Commentary: What is the Bodhisattva’s practice of giving everything away? Disciples of the Buddha! This Bodhisattva obtains the finest foods and drinks, clothing, incense, flowers, and so on—all kinds of necessities for sustaining life. If the Bodhisattva enjoys them personally, they will live securely and happily and enjoy a long life. But if they do not use them personally and instead give them to others, they will become poor and destitute, and their life will not last long.

 

At times, someone would come and say, “Whatever you possess now, you must give to me.” The Bodhisattva thought: “Since beginningless time, I have lost my body countless times because of hunger, yet have never gained any good benefit by benefiting sentient beings, not even the tiniest amount. Now I, too, should give up my life as I did in the past. Therefore, for the benefit of sentient beings, I should give away everything I possess; even if it means giving up my life, I will begrudge nothing.” This is called giving until nothing remains.

Commentary: At that time, a poor and destitute person might come before the Bodhisattva and say: “Please now give me all the finest food and drink, every kind of incense and flower, clothing, and all sorts of necessities for living.” At that time, the Bodhisattva thought: “From beginningless kalpas until now, I have died countless times from hunger and thirst. I have never given even the smallest thing, no bigger than a hair, to sentient beings for the benefit of all sentient beings, and so I have gained no benefit. Now, as in the past, I too will lose my life. For this reason, I willingly give all my necessities for living to benefit sentient beings. Whatever wealth and jewels I have, I will give them all to sentient beings in need. Even if I have nothing left but my life, I will not begrudge it or refuse to give it up.” This is the Bodhisattva’s practice of the treasury of giving, the second Dharma-gate of the practice of giving until nothing remains.

 

How does a Bodhisattva make an inner offering? O children of the Buddha, this Bodhisattva is in the prime of youth, handsome and beautiful, adorning his body with perfumes, flowers, and clothing. He has just received the consecration and ascended the throne as a Wheel-Turning King, possesses all seven treasures, and rules the four continents.

Commentary: What is it for a Bodhisattva to practice giving of the inner self? Dear Buddhists, this Bodhisattva is in the prime of youth and health. His features are well-proportioned, and his appearance is handsome. He has all kinds of fragrant flowers and garments with which to adorn himself. He has just completed the consecration ceremony and ascended the throne as a wheel-turning sage king. He possesses all seven treasures: the wheel treasure, the jewel treasure, the elephant treasure, the horse treasure, the military treasure, the queen treasure, and the treasurer treasure. This golden wheel king rules over one set of four continents—that is, the four great continents.

 

Or someone came and said to the king: “Great King, you should know that I am now old, afflicted with a grave illness, destitute, alone, emaciated, and exhausted; death is not far off. If I could obtain your body, limbs, blood and flesh, head and eyes, bones and marrow, my life would surely be saved. I ask only that Your Majesty not deliberate further or hold anything back out of attachment, but look upon me with compassion and give these things to me!”

Commentary: At that time, an elderly person suffering from many illnesses might come before the king and say: “Great King! You should know that my body is now extremely weak. I am old and frail, afflicted with many serious illnesses, and I am alone with no one to rely on. My bones are as thin as firewood, and before long I will surely die. If I could have the king’s limbs, blood and flesh, head and eyes, or marrow and brain, my body would become strong and healthy, and my life would be prolonged. I only hope that Your Majesty will be compassionate and take pity on me, giving me your body without hesitation, calculation, or reluctance. I only hope that Your Majesty will give rise to compassion and give everything to me. Only then might I return from death to life and grow young again. Otherwise, I have no hope of surviving and am about to die.”

 

At that time, the Bodhisattva thought: “This body of mine will surely die in the future and bring no benefit. I should promptly relinquish it to save sentient beings.” Having resolved to give it away, he felt no regret in his heart. This is called internal giving.

Commentary: At that time, the young and vigorous Bodhisattva thought, “Though I am presently enjoying a life of wealth and luxury, eventually the day will come when I must die. At that time, not only will I be of no benefit to myself, I will also be of no benefit to sentient beings. Now someone has come asking for my head, eyes, marrow, and brain—this is truly the right time. I should not feel the slightest stinginess about giving to those who come asking, but should give to relieve the suffering of all sentient beings.” Having thought this, he gave to sentient beings without regret and without any thought of being unable to let go. This is the Bodhisattva’s practice of the Treasury of Giving, the third Dharma door for cultivating the practice of internal giving.

 

How does a Bodhisattva practice external giving? O Buddhist disciple, this Bodhisattva is in the prime of life, handsome, and complete in all his marks. Adorned with renowned flowers and fine garments, he has just received the consecration and the office of a Wheel-Turning King, with all seven treasures complete, ruling the four continents.

Commentary: What is a Bodhisattva practicing external giving? Fellow Buddhists, this Bodhisattva practiced external giving when he was young and strong, dignified and handsome, and virtuous. He possessed all thirty-two marks and eighty characteristics of excellence. Precious flowers and fine garments adorned his body. Having just undergone the consecration ceremony, he ascended the throne as a Wheel-Turning Sage King, endowed with the seven treasures and ruling over the four continents.

 

At that time, someone came and said to the King, “I am now poor and destitute, beset by many hardships. I beg only that Your Majesty, in your compassion, take pity on me and relinquish this throne to me, to provide for my needs. I shall then rule and enjoy the blessings and pleasures of kingship!”

Commentary: At that time, a poor and destitute person might come before the king and plead, saying, “I am now utterly impoverished and afflicted by all kinds of suffering. I beg Your Majesty, in your benevolence and compassion, to take special pity on me! As an act of generosity, yield your royal throne to me and give me these riches to sustain my life. I will rule over the four continents and enjoy the blissful rewards that Your Majesty enjoys.”

 

At that time, the Bodhisattva thought: “All glory and prosperity must eventually decline and perish. When that time comes, they will no longer be able to benefit sentient beings. I should now give according to what they seek and fulfill their wishes.” Having thought this, he immediately gave it without any regret. This is called external giving.

Commentary: At that time, the Bodhisattva was young, strong, healthy, and handsome. He contemplated as follows: “All things, if they at some point flourish and prosper, must also at some point decline. Once glory and wealth have completely declined, they can no longer benefit sentient beings. At present, I must fulfill the wishes of sentient beings, enabling them to obtain what they seek, have all their wishes fulfilled, attain their goals, and rejoice greatly.” After contemplating in this way, the Bodhisattva immediately gave his royal throne to sentient beings, without the slightest regret. This is the fourth practice of external giving in the Bodhisattva’s cultivation of the Treasury of Giving.

Giving must be “empty of the three wheels” to be true giving. What does “empty of the three wheels” mean? Simply put, there is no giver, no gift, and no recipient. When these three wheels are empty, there is no attachment. If one thinks, “I am the giver, this is what I am giving, and they are the ones receiving what I give,” then this is giving attached to appearances, done in pursuit of fame and gain, and it has no merit.

 

How does a Bodhisattva practice inner and outer giving? Buddha’s disciple, this Bodhisattva, as described above, occupies the position of a wheel-turning king, possesses all seven treasures, and rules the four continents. At that time, someone may come and say: “You have occupied this position of a wheel-turning king for a long time, while I have never obtained it. I beg Your Majesty to relinquish it to me, along with your royal person, and become my servant!”

Commentary: What does it mean for a Bodhisattva to practice inner and outer giving? Inner giving means giving one’s head, eyes, marrow, and brain; outer giving means giving one’s kingdom, wife, and children. Buddhist disciples! This Bodhisattva practices inner and outer giving. He is young and strong, with an excellent and dignified appearance. As described above, the Bodhisattva practices outer giving. He becomes a Wheel-Turning King, possesses all seven treasures, and rules the four continents under heaven.

At that time, someone might come before the king and say: “Your Majesty has occupied this throne as a Wheel-Turning King for a long time. I have never yet had the chance to be a Wheel-Turning King. I beg Your Majesty, out of compassion, to relinquish this throne and hand it over to me, and even give your own person to me in alms, serving as my minister or my servant. If Your Majesty can give these things to me in alms, then I will be satisfied. That would indeed be the conduct of a great Bodhisattva who practices the Bodhisattva path.”

 

At that time, the Bodhisattva thought: “My body, wealth and treasures, and even my royal position are all impermanent and subject to decay. I am now in my prime and possess the whole world. When a beggar appears before me, I should use what is impermanent to seek the enduring Dharma.” Having thought this, he immediately gave, even personally undertaking labor and service with diligence, and felt no regret in his heart. This is called giving both inwardly and outwardly.

Commentary: At that time, this Bodhisattva contemplated as follows: “My body and possessions, together with my position as a Wheel-Turning King, are all impermanent and will eventually perish; they cannot last forever. At present, I am young and healthy, and wealthy, possessing the four continents. Now someone is asking for my body and my throne. I should give these impermanent things to sentient beings in order to seek the enduring Dharma of Supreme, Perfect Enlightenment.” Having thought this, he immediately gave away his body and throne. He even made himself a servant, respectfully and diligently serving the new king, without the slightest regret in his heart. This is the Bodhisattva’s cultivation of the Treasury of Giving, the fifth method of practicing inner and outer giving.

 

How does a Bodhisattva practice the giving of all things? O children of the Buddha, this Bodhisattva, as stated above, occupies the position of a Wheel-Turning King, possesses all seven treasures, and rules the four continents.

Commentary: What is the Bodhisattva’s practice of giving everything? O disciples of the Buddha! This Bodhisattva practices giving everything just as the Bodhisattva practices giving what is internal and external, as described above. He becomes a Wheel-Turning King, possesses all seven treasures, and rules over the four continents.

At that time, countless poor people came before him and said, “Great King, your fame is known throughout the ten directions. We have heard of your virtue and have therefore come here. Each of us has something to ask of you. We pray that you will show compassion to all and grant our wishes!” Then the poor people asked that Great King for various things: some asked for his kingdom, some for his wife and children, and some for his hands and feet, blood and flesh, heart and lungs, head and eyes, marrow and brain.

 

At that time, countless poor people came before the king and said, “Great King, your fame resounds throughout the ten directions. We heard of you, so we have come here. We all have something to ask for. We beg the Great King to extend his compassion to all, so that we may all have our needs fulfilled.”

Commentary: At that time, countless poor people came before the king and said to him, “Great King! You are very famous for your love of giving, and your fame resounds throughout the ten directions. We poor people have come to this country because we heard reports of your generosity. We all have something to ask for. We beg you, Great King, to take pity on us compassionately and grant each of us what we desire.” At that time, among the poor people before the king, some asked for his kingdom; others asked for his wife and children; and still others asked for his limbs, blood and flesh, heart, liver, head, eyes, marrow, brain, and so on. In short, each person had something to ask for.

 

At that time, the Bodhisattva thought: “All that is dear and beloved must eventually be parted from, and it brings no benefit to sentient beings. I now wish to abandon craving and attachment forever. May I use all these things that will be separated from me to fulfill the wishes of sentient beings.” Having thought this, he gave them all away, with no regret in his heart, and did not feel aversion or contempt toward sentient beings. This is called “giving everything.”

Commentary: At that time, the Bodhisattva contemplated in his mind as follows: “The kingdom, wife, and children whom I cherish will inevitably one day be separated and scattered, yet they bring no lasting benefit to sentient beings. I wish to abandon attachment forever and use things that are certain to be scattered to fulfill the wishes of sentient beings.” Having thought this, the Bodhisattva gave his head, eyes, marrow, brain, kingdom, wife, and children—all of them—to those people in distress, without giving rise to regret or resentment. Nor did he feel contempt or aversion toward sentient beings who were greedy. This is the sixth practice of giving all things, a Dharma practice cultivated by the Bodhisattva as part of the Treasury of Giving.

 

What is a Bodhisattva’s giving of the past? This Bodhisattva hears of all the virtues of past Buddhas and Bodhisattvas, yet, having heard them, does not become attached. Clearly understanding that they have no inherent existence, the Bodhisattva makes no distinctions, is neither greedy nor enamored, seeks and takes nothing, and relies on nothing. Seeing phenomena as dreams, without anything enduring, the Bodhisattva forms no notion of existence regarding any roots of goodness and relies on nothing. Only to teach and transform beings who are attached, bring them to maturity in the Buddha-Dharma, and expound it does the Bodhisattva do so.

Commentary: What is the Bodhisattva’s practice of giving with regard to the past? This Bodhisattva hears of the merits of the past Buddhas and Bodhisattvas’ cultivation. Having heard, he does not cling to those merits, but clearly understands that all merits do not exist. Therefore, he does not give rise to discriminating thoughts, covet merits, become attached to merits, seek to obtain the merits of past Buddhas and Bodhisattvas, or rely on anything. He clearly understands that all dharmas are like illusions and dreams, impermanent and originally empty. He gives rise to no notion of existence regarding either the wholesome roots he cultivates or the wholesome roots of past Buddhas and Bodhisattvas; he neither clings to them nor relies on them. Only for the sake of teaching and transforming sentient beings does he cling to sentient beings. In order to enable them to attain Buddhahood and perfect bodhi, he expounds the Buddha Dharma to sentient beings.

 

Furthermore, contemplate again: all past dharmas, even when sought throughout the ten directions, are unattainable. Having formed this thought, relinquish all past dharmas completely. This is called giving of the past.

Commentary: This Bodhisattva further contemplates all past dharmas and searches throughout the worlds of the ten directions, yet cannot find any existing dharma. Having contemplated in this way, the Bodhisattva is not attached to any of the past dharmas and relinquishes them all. This is the seventh Dharma gate in the Bodhisattva’s practice of the treasury of giving: giving of the past.

 

What is the Bodhisattva’s giving with regard to the future? This Bodhisattva hears of the practices cultivated by future Buddhas and fully understands that they do not exist. They do not grasp at signs, take no particular delight in being reborn in the lands of the Buddhas, neither claim to be unattached nor give rise to aversion. They do not dedicate their roots of goodness to those lands, nor withdraw their roots of goodness on their account. They always practice diligently and have never abandoned it.

Commentary: What is the Bodhisattva’s practice for the future? This Bodhisattva hears the Dharma teachings practiced by the Buddhas of the future and fully understands that all dharmas do not exist and are empty. Therefore, the Bodhisattva does not grasp at any characteristics, does not wish to leave their own land and be reborn in the lands of other Buddhas, and is not attached to the Dharma practiced by the Buddhas. The Bodhisattva neither clings to the practices of the Buddhas nor gives rise to weariness. Nor does the Bodhisattva dedicate their own cultivated roots of goodness to the Buddhas of the future. And because the roots of goodness of the Buddhas are not easily brought to fruition through practice, the Bodhisattva does not forsake the roots of goodness or the mind of bodhi. This is because the Bodhisattva is attached to nothing at all. The Bodhisattva is always diligent and never becomes indolent, and never abandons the Dharma practices.

 

Only wishing to use that realm to draw in sentient beings, he speaks the truth to them so that they may mature in the Buddha-Dharma. Yet this Dharma has neither a location nor no location; it is neither inside nor outside, neither near nor far. He then thinks: “If dharmas are nonexistent, they must be relinquished.” This is called future giving.

Commentary: This Bodhisattva wishes only to rely on the realms of all sentient beings in order to gather them in (like a magnet attracting iron, drawing sentient beings into the Buddhadharma). For the sake of sentient beings, the Bodhisattva expounds the true Dharma, enabling them to mature in the Buddhadharma and quickly attain the Buddha Way. Although the Dharma is used to teach sentient beings, this Dharma has no locus—that is, one should not be attached to it. Nor is it a Dharma that has no locus. If one is not attached, does that mean the Dharma should not be used? No. Rather, one expounds the Dharma in accordance with conditions: If one encounters this realm, one expounds this Dharma. If one does not encounter this realm, then this Dharma is also empty. In short, when it is appropriate to expound the Dharma, one expounds it—not out of attachment.

This Dharma does not arise from within, nor is it drawn in from outside. This teaches people not to cling. This Dharma is neither found nearby nor far away. This, too, is a Dharma to which people cling. The Bodhisattva further contemplates in this way: “All dharmas are unreal and have always been quiescent. Since they do not exist, why cling to them? One should relinquish all dharmas.” This is the Bodhisattva’s cultivation of the Treasury of Giving, the eighth future practice of giving.

 

How does a bodhisattva practice giving in the present? This bodhisattva hears the devas of the Four Heavenly Kings, the Thirty-Three Gods, the Yāma gods, the Tuṣita gods, the gods of Delight in Creation, the gods Who Delight in Others’ Creations, the Brahmā gods, the Brahmā Assembly, the Brahmā Ministers, the Brahmā Retinue, Great Brahmā, the Radiant gods, the Lesser Radiance gods, the Infinite Radiance gods, the Radiance-Sound gods, the Pure gods, the Lesser Purity gods, the Infinite Purity gods, the Pervasive Purity gods, the Vast gods, the Lesser Vastness gods, the Infinite Vastness gods, the Great Reward gods, the Untroubled gods, the Unheated gods, the Well-Seeing gods, the Well-Appearing gods, and the Highest Form gods; and even hears the śrāvakas and pratyekabuddhas, whose merits are complete. Having heard them, the bodhisattva’s mind is not confused, not submerged, not gathered, and not scattered, but merely contemplates all conditioned phenomena as dreamlike and unreal, without any attachment.

Commentary: What is the Bodhisattva’s practice of giving in the present? This Bodhisattva, upon hearing of the six heavens of the desire realm, the eighteen realms of the form realm, and the two vehicles, feels no greed or attachment in their heart toward any of their merits. Why? Because they contemplate that all conditioned phenomena are impermanent.

Now, a brief explanation of the six heavens of the desire realm: **Heaven of the Four Heavenly Kings:** At the middle slopes of Mount Sumeru, four Heavenly Kings guard the four directions. The eastern direction is guarded by the Heavenly King Who Upholds the Realm, the southern by the Heavenly King Who Increases and Develops, the western by the Heavenly King of Broad Vision, and the northern by the Heavenly King of Great Learning. Because these four Heavenly Kings command the devas, they are called the assembly of devas.

**Heaven of Trāyastriṃśa:** This translates as the Heaven of the Thirty-Three. It is atop Mount Sumeru. In each of the four directions are eight devas, with one more in the center, making thirty-three in all; hence it is called the Heaven of the Thirty-Three. The Heaven of the Four Heavenly Kings and the Heaven of Trāyastriṃśa are both on Mount Sumeru and are also called the earth-dwelling heavens. The remaining four heavens are in the sky above the summit of Mount Sumeru, and are therefore called the sky-dwelling heavens.

**Heaven of Yāma:** This translates as the Heaven of Time’s Divisions. There is no light from the sun, moon, or stars in this heaven. The bodies of the devas shine of their own accord. The lotus flowers’ opening marks the day, and their closing marks the night.

**Heaven of Tuṣita:** This translates as the Heaven of Contentment. Whenever a Buddha is about to attain Buddhahood, he resides in this heaven’s inner court, awaiting his turn to assume the Buddha’s position; hence it is also called the Heaven of Those Awaiting Their Turn. The Venerable Maitreya, the Buddha who will descend in the future, is now teaching the Dharma in the inner court. When the kalpa’s cycle of increase and decrease reaches eighty thousand years, he will come to the Sahā World to teach and transform sentient beings.

**Heaven of Delight in Emanations:** Here, one creates whatever one desires and delights in it. Whatever one wants, one can make appear; the transformations are endless. It is the Heaven of Delight.

**Heaven of Enjoying Others’ Emanations at Will:** In this heaven, the pleasures of other heavens become the pleasures of its own devas. In all six of these heavens, men and women have sexual desire for one another.

The Realm of Form has eighteen heavens. But this sutra lists twenty-two; in truth, they are largely the same, with only minor differences.

Brahma Heaven: That is, the Pure Heaven, where there are no thoughts of desire between men and women. There are no male or female forms; all have male bodies.

Brahma Body Heaven: Beings in this heaven have very pure bodies, and their minds are free of distracting thoughts.

Brahma Retinue Heaven: This is where the retinue of Great Brahma resides.

Brahma Ministers Heaven: This is where the ministers of Great Brahma reside.

Great Brahma Heaven: This is the Heavenly King. He issues commands and rules over the heavens. This is the First Dhyana Heaven, where language is still used. In the Second Dhyana Heaven, there is no longer any language; light is used in its place.

Light Heaven: Those who meditate in this heaven emit light while in samadhi.

Lesser Light Heaven: Light radiates from the entire body, but it is not bright.

Immeasurable Light Heaven: Not only does light radiate from the body, but it also shines from the mouth, emitting immeasurable light.

Light-Sound Heaven: Sounds also ring out from the light of wisdom, taking the place of speaking the Dharma. This is the Second Dhyana Heaven. There is no language, only light.

Pure Heaven: Everything in this heaven is pure, free of defilement.

Lesser Purity Heaven: This heaven is pure, but not yet complete.

Immeasurable Purity Heaven: This heaven is pure and has reached completeness, but its purity does not extend everywhere, nor is it ultimate.

Universal Purity Heaven: This heaven is pure, exceptionally complete, and extends everywhere. This is the realm of the Third Dhyana Heaven, where there is great bliss. Some people who practice meditation do not wish to stay here long, fearing that they will lose their resolve on the path. Therefore, they strive to pass beyond the Third Dhyana Heaven and reach the Fourth Dhyana Heaven. Only then can they avoid the threat of the great wind calamity.

Broad Heaven: This is the heaven of abundant blessings. In the First Dhyana Heaven, although one is free from suffering, one still has distress. In the Second Dhyana Heaven, although one is free from distress, one still has joy and pleasure. In the Third Dhyana Heaven, all joyful thoughts have been extinguished; there is pure, unmixed bliss. In the Fourth Dhyana Heaven, both joy and pleasure are relinquished.

Lesser Broad Heaven: This is also called the Heaven of Blessed Birth. Since beings in this heaven do not experience wondrous bliss, pure blessings arise.

Immeasurable Broad Heaven: This is also called the Heaven of Blessings. Beings in this heaven do not suffer the three great calamities of water, fire, and wind, and enjoy immeasurable blessings.

Broad Fruit Heaven: This heaven is the fruit attained by ordinary beings who practice. Their blessings are very great, but they do not attain the fruit of realization. Pay special attention to this point! This is the realm of the Fourth Dhyana Heaven.

No Affliction Heaven: Those who practice meditation with courage and vigor are born in this heaven, where they are free from all afflictions. They do not return to the Desire Realm to undergo birth and death.

No Heat Heaven: Those born in this heaven are free from the Desire Realm’s views-and-thoughts delusions and from the affliction of attachment. Their minds are pure and blissful.

Good Seeing Heaven: Those born in this heaven eliminate the heat of affliction. Their minds are cool and clear, and they diligently cultivate meditative absorption. They can attain the heavenly eye and see the worlds of the ten directions well.

Good Manifestation Heaven: Those born in this heaven can manifest things well. Because the obstacles to meditation have been eliminated, they reach a state of perfection.

Ultimate Form Heaven: Having reached the highest heaven in the Form Realm, one has reached the end of the nature of form, understands the nature of form, and takes emptiness as one’s substance. Those with sharp faculties directly transcend the Three Realms and attain the fruit of Arhatship. Those with dull faculties must still go to the Formless Realm and cultivate the Four Formless Absorptions. They pass through the Four Formless Heavens in succession before attaining the fourth fruit and reaching the stage beyond learning. Thus: “What needed to be done has been done; there is no more rebirth.” The five heavens above are the Five Pure Abodes, where one does not return to the Desire Realm to undergo birth and death. They are the dwelling places of Arhats who have attained the third fruit.

Time in the heavens is different from time in the human realm. Because life in the heavens is so pleasant, time seems to pass very quickly. Time in the human realm is also different from time in the hells. Beings in the hells suffer immensely, so time seems to pass very slowly. As for time in the Heaven of the Four Heavenly Kings, one day and one night there are equivalent to fifty years in the human realm. (For each higher level of heaven, the passage of time doubles.) One day and one night in the human realm are equivalent to fifty years in the hells. Why? It is because of the effects of karma: when experiencing pleasure, time feels very short; when undergoing suffering, time feels very long.

Even upon hearing that the Śrāvakas and Pratyekabuddhas are complete in virtue, this Bodhisattva is neither deluded nor attached. This Bodhisattva practices giving in the present, and their thoughts and actions are pure and undefiled.

This Bodhisattva, upon hearing the realms described above, is neither deluded nor forgetful; the mind is neither attentive nor scattered. He only contemplates all practices as being like dreams, illusory and unreal. Therefore:

All formations are impermanent,
They are subject to arising and ceasing.
When arising and ceasing have ceased,
Quiescence is bliss.

Therefore, the devas and Bodhisattvas do not cling to or become enamored of the realms of bliss.

 

In order to enable sentient beings to leave the evil realms, [one] expounds [the Dharma] with an impartial mind, so that they may cultivate the Bodhisattva path and attain the Buddha-Dharma. This is called giving in the present.

Commentary: The Bodhisattva acts so that all sentient beings may leave behind the three evil paths of animals, hungry ghosts, and hell. The Bodhisattva’s mind gives rise to no distinctions, and, in order to practice the Bodhisattva Path, benefit all sentient beings, and realize the Dharma attained by the Buddhas, the Bodhisattva expounds the wondrous Dharma to sentient beings. This is the ninth practice of giving in the Bodhisattva’s Treasury of Giving: the Dharma gate of giving what is presently at hand.

 

How does a Bodhisattva practice consummate giving? Buddhist disciple! Suppose this Bodhisattva encounters innumerable sentient beings, some without eyes, some without ears, and some without a nose, tongue, hands, or feet. They come to him and say: “My body is weak and frail, and my faculties are impaired and incomplete. I beg you, compassionate one, to use skillful means and give up what you possess, so that I may be made whole.”

Commentary: What is the Bodhisattva’s practice of ultimate giving? All you Buddhist disciples! Suppose there are immeasurable sentient beings who have no eyes, or no ears, or no nose or tongue, or no hands or feet. They all come to the Bodhisattva and say: “My body lacks blessings, so my six faculties are disabled and incomplete. We ask the Bodhisattva, in your kindness and compassion, to use skillful means and give away everything you possess to us, so that our incomplete six faculties may all become whole. This is what we ask of you. We hope the Bodhisattva will grant our request and not disappoint us!”

 

Upon hearing this, the Bodhisattva immediately gave it away. Even if, because of this, he were to spend asamkhyeya kalpas with his faculties incomplete, he would not give rise in his mind to even a single thought of regret or reluctance.

Commentary: This Bodhisattva heard countless sentient beings with incomplete faculties make such a request. Without the slightest hesitation, he immediately gave his own six faculties to sentient beings. Even if, from that point onward, his own six faculties remained incomplete throughout an immeasurable number of asaṃkhyeya kalpas, he would not give rise to even a single thought of regret or remorse.

 

Moreover, contemplate one’s own body: from the very beginning, upon entering the womb, it takes shape from impurity; the embryo’s faculties develop, and it undergoes birth, aging, sickness, and death. Again contemplate this body: it has nothing real, no sense of shame; it is no object for sages and saints. It is foul and unclean, its bones and joints supporting one another, its blood and flesh coating it, its nine apertures constantly discharging, and it is hated and despised by people. Having made this contemplation, do not give rise to even a single thought of love or attachment.

Commentary: A Bodhisattva observes his own body: from the moment he enters the womb, it is formed from the impure substances of his father’s essence and his mother’s blood. In the womb, the five faculties—eyes, ears, nose, tongue, and body—gradually develop. Once the fetus is fully formed, it is born into this world of the five turbidities and undergoes all kinds of suffering, passing through the four stages of birth, aging, sickness, and death. Then it perishes and returns to emptiness, leaving no image or trace.

The Bodhisattva again observed his own body and examined it carefully, yet could find nothing in it that was real and unchanging; all of it was illusory. Nor was there anything to feel ashamed of. This body was not the body of a sage, but a foul and impure body, nothing more than sinews and bones intertwined, with blood and flesh joined to the bones. This body has nine openings that constantly discharge impure substances. These things disgust everyone! Having observed the body in this way, the Bodhisattva felt neither attachment nor possessive affection toward it.

 

He thought again: “This body is fragile and impermanent, without any solidity. Why should I now become attached to it? I should give it to him and fulfill his wish.”

Commentary: This Bodhisattva further contemplates as follows: “This body is very vulnerable and frail, and is inherently impermanent. Why do I still cling to this stinking skin-bag? Sooner or later, it will die. Therefore, whenever I have the opportunity, I should give it in charity to all sentient beings, so that their wishes may be fulfilled.”

 

Just as I have done, by this I guide all sentient beings, causing them not to give rise to greed and attachment toward body and mind, so that all attain the pure body of wisdom. This is called ultimate giving.

Commentary: This Bodhisattva further thinks, “Just as I do, using a compassionate mind to guide all living beings, I not only do not cling to my own body, mind, nature, or life, but also cause living beings not to cling to their own bodies, minds, natures, or lives.” In this way, the Bodhisattva fully accomplishes a pure wisdom body. This is the tenth practice—the practice of ultimate giving—in the Dharma-door of cultivating the Treasury of Giving.

 

This is the Bodhisattva Mahāsattva’s sixth treasury, the Treasury of Giving.

Commentary: The ten kinds of giving mentioned above are the sixth Dharma-gate of the Treasury of Giving practiced by great Bodhisattvas.

 

— o0o —

7: HUỆ TẠNG

O Buddha’s child, what is the wisdom treasury of a Bodhisattva Mahāsattva?

Commentary: The Great Bodhisattva Merit Grove once again called out, “Disciples of the Buddha! What is the wisdom treasury cultivated by a great Bodhisattva?”

 

This Bodhisattva truly knows form as it really is, truly knows the arising of form as it really is, truly knows the cessation of form as it really is, and truly knows the path to the cessation of form as it really is; truly knows feeling, perception, formations, and consciousness as they really are, truly knows the arising of feeling, perception, formations, and consciousness as they really are, truly knows the cessation of feeling, perception, formations, and consciousness as they really is, and truly knows the path to the cessation of feeling, perception, formations, and consciousness as they really is.

Commentary: A Bodhisattva cultivates the treasury of wisdom. Regarding the five aggregates (form, feeling, perception, formations, and consciousness) and the Four Truths (suffering, its origin, its cessation, and the path), these two kinds of Dharma must be truly and thoroughly understood before one can have the wisdom to teach and transform sentient beings.

Regarding the aggregate of form (that is, obstructive matter with form), one must be truly and clearly aware, knowing that the aggregate of form is illusory and does not truly exist. From the aggregate of form arise the four truths—the truths of suffering, origin, cessation, and the path—yet one is not bound by these four dharmas. One must also truly and clearly understand that the truth of origin is brought about through the aggregate of form. One must also truly and clearly understand that the truth of cessation is realized through the aggregate of form. One must also truly and clearly understand that the truths of cessation and the path are realized through the aggregate of form.

As for the aggregate of feeling (that is, receiving, which has no form), the aggregate of perception (that is, grasping images, which has no form), the aggregate of formations (that is, shifting and flowing, which has no form), and the aggregate of consciousness (that is, discerning, which has no form), these four aggregates must also be truly understood. When there is a pleasant feeling, one wants to experience that realm. After experiencing it, the aggregate of perception arises. Once the aggregate of perception has arisen, the aggregate of formations arises. The aggregate of formations changes from moment to moment and continues without interruption. Once the aggregate of formations has arisen, all kinds of discriminating consciousness arise. Consciousness has the ability to judge and distinguish good from bad.

One must also truly understand how, through feeling, perception, formations, and consciousness, one draws in the truth of accumulation. One must also truly understand how, through feeling, perception, formations, and consciousness, one realizes the truth of cessation. One must also truly understand how, through feeling, perception, formations, and consciousness, one cultivates the truth of the path to cessation. If one is not deluded by states, but can turn them, one will attain unsurpassed bodhi.

If we do not understand the Five Aggregates and the Four Noble Truths in relation to one another, we cannot attain perfect, unobstructed integration; instead, all kinds of attachments will arise. It is like a silkworm spinning a cocoon and trapping itself, unable to gain liberation. Once we clearly understand this principle, we will attain liberation. Having attained liberation, we will no longer be deluded by suffering, its origin, its cessation, and the path; we will know suffering, abandon its origin, aspire to cessation, and cultivate the path. If we do not clearly understand their principle, we will not know suffering, will be unable to abandon its origin, will not aspire to cessation, and will not be able to cultivate the path. When we clearly understand that the Four Noble Truths in relation to the aggregate of form are empty, the same is true of the other four aggregates—feeling, perception, mental formations, and consciousness: they are all empty, and one’s own nature will no longer be obscured by the Five Aggregates. At that time, one will attain the great treasury of light, the Tathāgata-garbha nature. We must make a sustained effort to study the Dharma of the Five Aggregates and the Four Noble Truths before we can understand it thoroughly. When all five aggregates are empty, then we will cross beyond every suffering and affliction.

 

Regarding ignorance, one knows it as it really is; regarding the arising of ignorance, one knows it as it really is; regarding the cessation of ignorance, one knows it as it really is; regarding the path leading to the cessation of ignorance, one knows it as it really is.

Commentary: This Bodhisattva truly understands the Dharma of the twelve causes and conditions. The first cause and condition is ignorance, which means not knowing and not clearly understanding the truth. Ignorance gives rise to formations; formations give rise to consciousness; consciousness gives rise to name and form; name and form give rise to the six sense bases; the six sense bases give rise to contact; contact gives rise to feeling; feeling gives rise to craving; craving gives rise to grasping; grasping gives rise to becoming; becoming gives rise to birth; and once there is birth, there will be aging and death.

These twelve causes and conditions follow the principle that when this exists, that comes into being. If ignorance is extinguished, then formations also cease, and ultimately aging and death come to an end. This principle is very simple, but there are very few people who truly understand it. Hence the saying, “A single unenlightened thought gives rise to the three subtle marks”—that is, “A single unenlightened thought gives rise to ignorance.” The three subtle marks are the mark of manifestation, the karmic mark, and the turning mark. Therefore, we must truly understand ignorance.

The purpose of our cultivating the Way is to eradicate the root of ignorance that brings harm. If we can pull out the root, then there will be no more afflictions. At that time, the mind will be pure and wisdom will manifest. Otherwise, if we pull up weeds without removing their roots, they will grow again when spring comes and the rain falls. So how can we pull out the root of ignorance? By diligently cultivating precepts, concentration, and wisdom, and eliminating greed, anger, and delusion. When we no longer have the deluded thoughts of the three poisons, we will have completely pulled out the root of ignorance, and there will be no more trouble in the future.

This Bodhisattva must truly know the Truth of Suffering with regard to ignorance, the Truth of the Origin of ignorance, the Truth of the Cessation of ignorance, and the Truth of the Path leading to the cessation of ignorance. If they truly understand these truths, they will eradicate ignorance and no longer have afflictions.

 

One understands craving as it really is, the arising of craving as it really is, the cessation of craving as it really is, and the path leading to the cessation of craving as it really is;

Commentary: Why must we sentient beings undergo the suffering of cyclic existence? It is all because of a single thought of ignorance, which then gives rise to actions. Why are there actions? Because there is craving. We must clearly understand how craving arises, what relationship it has with ignorance, and what relationship it has with the Four Noble Truths of suffering, its origin, its cessation, and the path. This point must be clear. If we truly understand—know suffering, abandon its origin, aspire to cessation, and practice the truth of the path—then there will be no obstacles. We will no longer revolve back and forth in birth and death and cyclic existence; we will attain freedom and liberation, escape the Three Realms, avoid cyclic existence, reach the other shore, and enjoy true bliss.

This Bodhisattva truly understands the suffering of craving, its arising, its cessation, and the path to its cessation. Thus, the Bodhisattva has cultivated the severance of desire and removal of craving to perfection, and no longer undergoes fragmentary birth and death, nor transformed birth and death.

 

Know the Śrāvaka as it truly is, know the Śrāvaka Dharma as it truly is, know the origin of the Śrāvaka as it truly is, and know the Śrāvaka Nirvana as it truly is.

Commentary: Śrāvakas are those who hear the Buddha’s voice and awaken to the Way. What do they hear? They hear the Buddha expound the Dharma of suffering, its origin, cessation, and the path—the Four Noble Truths. This Dharma must be understood truly—not by knowing one thing and understanding only half, or knowing only the surface, the skin and hair, without knowing its true inner nature. One must truly understand the Dharma practiced by Śrāvakas, and the causes that give rise to suffering in their practice. How can afflictions be ended? How can bodhi be realized? What Dharma can Śrāvakas practice to realize the four virtues of Nirvana: permanence, bliss, self, and purity? All of this must be understood truly.

 

With regard to the Pratyekabuddha, know it as it truly is; the Pratyekabuddha Dharma, know it as it truly is; the arising of the Pratyekabuddha, know it as it truly is; the Nirvana of the Pratyekabuddha, know it as it truly is.

Commentary: A Pratyekabuddha awakens on their own. In spring, they watch the hundred flowers bloom; in autumn, they watch all things wither. Contemplating and seeking the realm in which things arise and cease of themselves, they suddenly untangle the knots of causes and conditions, clearly understand the nature and great functioning of the whole, and fully comprehend the substance of all things.

Pratyekabuddha is another name for a Realizer of Conditions. When there is no Buddha in the world, a practitioner who awakens to the Way by cultivating the twelve links of dependent origination is called a Pratyekabuddha. When a Buddha is in the world, a practitioner who awakens to the Way by cultivating the twelve links of dependent origination is called a Realizer of Conditions.

A Realizer of Conditions contemplates the twelve links of dependent origination and understands that everything arises from ignorance. Therefore, such a person does not act out of ignorance. People act deludedly because they have ignorance. If there were no ignorance, they would naturally not act deludedly. You should understand that all evil karma arises from delusion. Thus, one must first eliminate ignorance, and then afflictions will naturally cease. The teaching of the twelve links of dependent origination is like a wheel, turning without end; hence it is called the wheel of life.

One must truly know how a Pratyekabuddha attains fruition. One must also truly know the Pratyekabuddha Dharma (the twelve links of dependent origination). One must also truly know how a Pratyekabuddha puts an end to afflictions (before awakening). One must also truly know the Pratyekabuddha’s attainment of Nirvana with remainder (with some residual habitual tendencies, ignorance, and afflictions).

The Two Vehicles (Śrāvakas and Pratyekabuddhas) have indeed ended birth and death, but they have ended only segmental birth and death (birth and death within the Three Realms). Transformational birth and death, however, have not yet ended (birth and death beyond the Three Realms).

What is segmental birth and death? “Segment” means a portion. You have your portion, and I have mine. “Segment” refers to the body’s physical extent. My body is six or eight Chinese feet long; your body is eight or nine Chinese feet long. In short, everyone has a portion, and everyone has a physical body. From birth to death, this portion, this physical body, is all illusory.

What is transformational birth and death? It means that thoughts arise: each thought arises, and each thought perishes, without ceasing. The arising of one thought is one birth; the perishing of one thought is one death. This is called transformational birth and death.

 

With regard to the Bodhisattva, one knows it as it truly is; one knows the Bodhisattva Dharma as it truly is, the Bodhisattva’s practice as it truly is, and the Bodhisattva’s Nirvana as it truly is.

Commentary: “Bodhisattva” is translated as “an enlightened sentient being,” or “a sentient being who is enlightened.” The meanings are largely the same, with slight differences. We must truly understand Bodhisattvas and the Dharma they practice. If we do not clearly understand the Dharma practiced by Bodhisattvas, then we will not truly understand Bodhisattvas.

The practices cultivated by a Bodhisattva are the six perfections:

1. Giving counteracts stinginess.
2. Observing the precepts counteracts heedlessness.
3. Patience counteracts anger.
4. Diligence counteracts laziness.
5. Meditation counteracts scatteredness.
6. Wisdom counteracts ignorance.

In addition, one cultivates myriad practices—that is, one also follows the Bodhisattva path—and all of them are for the sake of sentient beings. A Bodhisattva practices not only the six perfections and myriad practices outwardly, but also inwardly. If one knows only how to teach sentient beings outwardly, without teaching the sentient beings of one’s own nature, then one has not delivered sentient beings at all. A Bodhisattva gives rise to the aspiration for Bodhi and first teaches the eighty-four thousand sentient beings within. Therefore:

The sentient beings of my own nature, I vow to liberate;
The afflictions of my own nature, I vow to sever;
The Dharma gates of my own nature, I vow to learn;
The Buddha Way of my own nature, I vow to attain.

How does a Bodhisattva sever the Truth of the Origin of Suffering? How does one realize Nirvāṇa without remainder (with no residual habitual tendencies, ignorance, or afflictions)? How does one put an end to the birth and death of transformation? All of this must be truly known. Only by fully possessing these wisdoms can one clearly understand these teachings.

 

How is this known? It is known that all things are produced by the causes and conditions of karmic retribution and the various formations; they are entirely false, empty, without reality, neither self nor enduring, and not even the slightest dharma can be found to be established.

Commentary: Bodhisattva Merit Forest asks himself and answers himself. How do we know? We know that all sentient beings, because they give rise to delusion and create karma, undergo karmic retribution. With such actions and such causes and conditions, all kinds of karmic retributions are formed. Therefore: “Whatever causes you plant, those are the results you reap.” “Whatever karma you create, that is the retribution you undergo.” This is an eternal, unchanging law. Everything arises from causes and conditions. If there were no causes and conditions, there would be no dharmas at all. Dharmas that arise from causes and conditions are originally empty. Therefore:

“Phenomena arise from causes and conditions.
I say that they are emptiness.
That is called a provisional designation,
And is also called the meaning of the Middle Way.”

Everything in the world is ultimately unreal, so there is no need to become attached to anything.

Our body is also illusory. It is merely formed by the temporary combination of the four elements—earth, water, wind, and fire—into a body of the five skandhas. All day long, we stay busy for its sake and suffer for its sake. When the time comes, it will not care about you at all; it will leave without the slightest attachment. The body is illusory, but the self-nature is real. The self-nature dwells within the body, like a person living in a room. When the room falls into disrepair, the person moves elsewhere. When the body falls into disrepair, the self-nature must move as well. The self-nature is the eighth consciousness. When deluded, it is called the Alaya consciousness; when awakened, it is called the Great Luminous Treasury, or the Tathāgata-garbha nature, and it may also be called true suchness. In short, it is Buddha-nature. Hence, “transform consciousness into wisdom.” One must thoroughly understand that everything is illusory and unreal. This body is not necessarily me, and all things are not necessarily mine. For everything is impermanent and unstable. Since it is impermanent, why cling to it? What good does clinging to it do? Not a single thing truly exists that can endure and be established. Everything arises through causes and conditions and ceases through causes and conditions. We must see through it and let it go; only then can we attain freedom and liberation.

 

Wishing to cause sentient beings to know their true nature, he widely proclaims it. What does he proclaim? He proclaims that all dharmas cannot be destroyed. Which dharmas cannot be destroyed? Form cannot be destroyed; feeling, perception, formations, and consciousness cannot be destroyed; ignorance cannot be destroyed; the Dharma of the śrāvakas, the Dharma of the pratyekabuddhas, and the Dharma of the bodhisattvas cannot be destroyed.

Commentary: However, the Bodhisattva knows that all things are impermanent and unsustainable, yet still wishes to enable all sentient beings to understand the true nature of the Dharma. What is the true nature of the Dharma? It is the essence of phenomena: quiescent, without any real substance, like empty space. If one clearly understands that everything is empty and nonexistent, then there is no attachment. Without attachment, one attains liberation. The Bodhisattva expounds this principle for all sentient beings.

What does Tuyên say? Tuyên says that dharmas cannot be destroyed. Why can’t they be destroyed? Because they are empty. If they had form and characteristics, they would change and perish. Without form and characteristics, what is there to destroy? What is there to perish? What dharmas cannot be destroyed? The dharma of form among the five aggregates cannot be destroyed. Feeling, perception, volitional formations, and consciousness—these four dharmas also cannot be destroyed. Ignorance, too, cannot be destroyed. The Dharma of the Hearers (the Four Truths), the Dharma of the Pratyekabuddhas (the twelve links of dependent origination), and the Dharma of the Bodhisattvas (the six perfections)—all these dharmas cannot be destroyed.

 

Why is this so? All dharmas are uncreated, have no creator, no verbal expression, and no location; they are unborn and unarisen, neither given nor taken, undergo no movement or change, and have no function.

Commentary: For what reason are the teachings of the five aggregates, the Śrāvakas, the Pratyekabuddhas, and the Bodhisattvas all said to be indestructible? Because all dharmas are neither actions nor doers. Since there are no actions and no doers, what could there be to destroy? Therefore, nothing can be put into words. Hence:

“The path of words has been cut off;
The realm of mental activity has been extinguished.”

This Dharma also has no fixed abode. It is neither born nor ceases, neither arises nor is destroyed. Nothing can be added to the true nature of the Dharma, nor can anything be taken away; it does not move or change, because it is quiescent. Therefore:

“All dharmas, from time immemorial,
Have always had the mark of quiescence;
They cannot be expressed in words.
Thus, there is no activity.”

 

The Bodhisattva attains such immeasurable treasures of wisdom and, with few expedient means, fully understands all dharmas, clearly realizing them spontaneously, without being awakened by another.

Commentary: This Bodhisattva cultivates the treasury of wisdom. He clearly understands all kinds of principles of emptiness and knows that all conditioned dharmas are like dreams, illusions, bubbles, and shadows, like dew and lightning. Therefore, he is attached to none of them. Because he is unattached, he accomplishes an immeasurable treasury of wisdom.

When a Bodhisattva has attained an immeasurable treasury of wisdom and uses only a little skillful means to contemplate all dharmas, they will understand all dharmas, illuminate all dharmas, and comprehend the underlying principle and essence of the true suchness and true marks of dharmas. At that point, they will naturally gain clear and thorough understanding of the principle; without relying on skillful means, they will attain awakening.

 

This inexhaustible treasury of wisdom has ten kinds of inexhaustibility, and is therefore called inexhaustible. What are the ten? They are: inexhaustible skill in extensive learning; inexhaustible closeness to good spiritual friends; inexhaustible skill in distinguishing phrases and meanings; inexhaustible entry into the profound Dharma realm; inexhaustible adornment with the wisdom of a single taste; inexhaustible cultivation of all merit and virtue, with a mind free from weariness; inexhaustible entry into all dhāraṇī gates; inexhaustible ability to distinguish the languages and sounds of all beings; inexhaustible ability to dispel the doubts of all beings; and inexhaustible manifestation to all beings of all the Buddhas’ miraculous powers, teaching and taming them so that their practice does not cease. These are the ten.

Commentary: The treasury of wisdom is inexhaustible and can never be fully expounded. Generally speaking, it is divided into ten inexhaustible dharmas. What are these ten dharmas?

Skillful in extensive learning: Extensive learning means hearing many Buddhist teachings; it also means hearing much and remembering broadly. Venerable Ānanda was foremost in extensive learning. Whatever Dharma the Buddha taught, he remembered all of it in the ocean of his mind. Thus, “Once it enters the ear, it is never forgotten.” Through extensive learning, one can skillfully explain all kinds of wondrous Dharma in response to circumstances. This is inexhaustible.

Drawing near to good spiritual friends: Good spiritual friends bestow wholesome Dharma upon living beings and expound the true characteristics of all dharmas using the principles of right understanding and right views. If you wish to study the Buddhadharma, you must always draw near to good spiritual friends and stay away from evil spiritual friends. Why? Because evil spiritual friends hold false understanding and false views, making it easy to fall into the three evil paths.

Skillfully discerning the meanings of phrases: You must clearly analyze the meanings of the sentences in the sutras. You must not fail to seek thorough understanding, nor may you understand only half of something, mistaking what seems right for what is wrong. This not only misleads others, but also harms yourself.

Entering deeply into the Dharma Realm: One’s own nature enters deeply into the Dharma Realm and unites with it as one. Thus: “Filling all empty space and pervading the entire Dharma Realm.” This is inexhaustible.

Adorning with a single position: A single position means the wisdom of true suchness and true characteristics. Use this wisdom to adorn the Dharma body, adorn the Buddha lands, and adorn all realms, and so on. This is inexhaustible.

Accumulating all blessings and virtues without weariness: Any act of helping others create merit and virtue is a blessing and virtue; blessings and virtues accumulate from little to much. When blessings and virtues are perfected, one attains liberation. Although one performs all kinds of meritorious deeds, one never grows weary; one does so with all one’s strength, without end.

We who cultivate the Way should, at all times and in all places, use the light of wisdom to illuminate our own body and mind. This is accumulating all blessings and virtues. Thus: Sentient beings are countless;

I vow to liberate them all.
Afflictions are inexhaustible; I vow to eradicate them.
Dharma gates are immeasurable; I vow to learn them all.
The Buddha Way is unsurpassed; I vow to attain it.

These are the four great vows made by Bodhisattvas. We must reflect on them: We come to liberate sentient beings; sentient beings do not come to liberate us. We come to sever afflictions; we do not let afflictions sever us. We come to study the Buddhadharma; we do not let the Buddhadharma study us. We come to attain Buddhahood; we do not let Buddhahood attain us. You must pay special attention to this point! Enter all dhāraṇīs: “Dhāraṇī” is translated as “total retention”: “gathering together all dharmas and retaining immeasurable meanings.” It also means maintaining the purity of the three karmas of body, speech, and mind. One must penetrate deeply into all dhāraṇī Dharma-doors. Be careful in speech and action; do not speak meaningless words. This is gathering together all dharmas. Perform many meritorious deeds and adorn the body; this is retaining immeasurable meanings. This wisdom is inexhaustible.

Distinguish the words and sounds of all sentient beings: Bodhisattvas do not study every language, yet understand them all. Why? Because their wisdom is inconceivable, they can distinguish a hundred thousand words and sounds at once. Not only can they distinguish them clearly, they can also answer difficult questions. This wisdom, too, is inexhaustible.

Put an end to the doubts of all sentient beings: Why are sentient beings not in accord with the Way? Because they have doubts. They are half-convinced and half-doubtful about the Buddha-Dharma, and so are not in accord with the Way. We who cultivate the Way should not have a half-believing, half-doubting attitude; we must have right faith and right mindfulness. Otherwise, we cannot accomplish the work of the Way through our cultivation. Bodhisattvas possess wisdom; they understand right and wrong and dispel sentient beings’ doubts. This wisdom is inexhaustible.

For the sake of all sentient beings, manifest all spiritual powers: Bodhisattvas manifest all spiritual powers to teach and transform all sentient beings and bring them under control, so that they will cultivate the Buddha-Dharma without interruption. This wisdom, too, is inexhaustible. These are the ten inexhaustible dharmas.

 

This is the seventh treasury of wisdom of the Bodhisattva Mahāsattva. One who abides in this treasury attains inexhaustible wisdom and is able to awaken all sentient beings.

Commentary: The principle just discussed above is the seventh Dharma gate of the Treasury of Wisdom cultivated by great Bodhisattvas. Bodhisattvas who cultivate this treasury will attain inexhaustible Prajñā wisdom, enabling all sentient beings everywhere to awaken and realize the Buddha Path.

 

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8: RECOLLECTION OF THE TREASURY

Children of the Buddha, what is the treasury of mindfulness of a Bodhisattva Mahāsattva?

Commentary: The Great Bodhisattva Merit Forest called out again, “Disciples of the Buddha! What is the treasury of mindfulness that great Bodhisattvas should cultivate?”

 

This Bodhisattva abandons delusion and confusion and attains complete mindfulness.

Commentary: This Bodhisattva cultivates the Treasury of Mindfulness and has dispelled doubt and confusion. He attains complete recollection. That is, he clearly remembers every single event from many past lives and kalpas and never forgets.

 

Recollects past lives: one birth, two births, up to ten births, a hundred births, a thousand births, a hundred thousand births, and innumerable hundred thousand births.

Commentary: In the Treasury of Mindfulness, ten kinds of inexhaustibility are mentioned:

1. World.
2. Kalpa.
3. Buddha’s name.
4. Prophecy.
5. Expounding the teaching.
6. Assembly.
7. Explaining the meaning.
8. Faculties and dispositions.
9. That which is to be remedied.
10. That which remedies it.

The following will distinguish and explain these.

This Bodhisattva can recall what they did and practiced in a past life—not only one life, but also a second life: whether they took birth in a male or female body, what their name and family name were, and where they were born. They remember all of it clearly. Even across ten, a hundred, a thousand, or a hundred thousand lives, they clearly remember what delusions arose, what karma they created, and what karmic results they experienced. Even across immeasurable lives, they remember clearly, without forgetting, every cause and condition they planted, every result, and all their karmic actions. This refers to immeasurable lifetimes.

 

Kalpas of formation, kalpas of destruction, kalpas of formation and destruction, not one kalpa of formation, not one kalpa of destruction, not one kalpa of formation and destruction, hundreds of kalpas, thousands of kalpas, hundreds of thousands of kotis of nayutas, and on up to numberless, immeasurable, boundless, incomparable, incalculable, inexpressible, inconceivable, unmeasurable, unspeakable, and unspeakably unspeakable kalpas.

Commentary: Kalpa is translated as the differentiation of periods of time. Therefore:

“Days, months, and years are called time;
formation, abiding, destruction, and emptiness are called kalpa.”

In short, the length of a period called a kalpa cannot be calculated. One way of calculating kalpas is as follows: Take a human lifespan of 84,000 years as the standard. Every hundred years, the lifespan decreases by one year, and human height also decreases by one handbreadth, until the lifespan reaches ten years, at which point the decline stops. Then, every hundred years, the lifespan increases by one year and human height increases by one handbreadth, until the lifespan reaches 84,000 years, at which point the increase stops. One cycle of increase and decrease is one kalpa. A thousand kalpas make one small kalpa. Twenty small kalpas make one intermediate kalpa. Four intermediate kalpas make one great kalpa. The earth’s lifespan consists of the four intermediate kalpas of formation, abiding, decay, and emptiness. In short, the earth’s lifespan is the duration of one great kalpa.

Kalpas of formation, kalpas of destruction, and kalpas of formation and destruction. Among the various events that did not occur in just one kalpa of formation, one kalpa of destruction, or one kalpa of formation and destruction, the Bodhisattva can recall them all. Even among the various events in hundreds of kalpas, thousands of kalpas, hundreds of thousands of kotis of nayuta kalpas, the Bodhisattva can recall them all. The Bodhisattva can recall every event, up to and including the immeasurable, innumerable, boundless, unequaled, uncountable, indescribable, and so forth. This is speaking of inexhaustible kalpas.

 

Recite the name of one Buddha, or even the names of an ineffable number of Buddhas.

Commentary: The Bodhisattva recollects one Buddha’s name, and even up to many, many ineffable Buddha names, remembering them all clearly and never forgetting the name of any Buddha. This is the inexhaustible recollection of Buddha names.

 

Thinking of one Buddha appearing in the world and bestowing a prediction, up to an ineffable, ineffable number of Buddhas appearing in the world and bestowing predictions.

Commentary: They recall one Buddha appearing in the world, teaching the Dharma to all the Bodhisattvas and giving them predictions, and performing the consecration ceremony (when a Bodhisattva receives the consecration, they become a Dharma Prince). They clearly remember and do not forget, up to and including innumerable, inexpressible Buddhas appearing in the world to teach the Dharma to all the Bodhisattvas, give them predictions, and perform the consecration. This is inexhaustible prediction.

 

Contemplate one Buddha appearing in the world and expounding sutras, up to an ineffable, ineffable number of Buddhas appearing in the world and expounding sutras.

Commentary: Contemplate and remember one Buddha appearing in the world to expound the Sūtras (Tu-duo-luo, translated as “Sutra”). Up to an inexpressible number of inexpressible numbers of Buddhas appearing in the world to expound the scriptures, all are remembered clearly. This is the inexhaustible exposition of the teachings.

 

The same applies to sutras, mixed prose and verse, predictions, verses, accounts of causes and conditions, inspired utterances, accounts of past events, birth stories, expansive teachings, wondrous events, illustrative tales, and doctrinal discussions.

Commentary: They contemplate and remember the scriptures spoken by the innumerable, ineffable Buddhas, retaining them all in memory. That is, they remember all twelve divisions of the scriptures without forgetting any. We will now briefly explain the twelve divisions of the scriptures as follows:

Sūtra: Translated as “a scripture that accords.” Above, it accords with the principles of the Buddhas; below, it corresponds to the capacities of sentient beings. It is also translated as “prose.” From “Thus have I heard” at the beginning through “faithfully receive and put into practice” at the end is called prose. Another explanation gives four meanings:

• Dharma source:** The root of the Dharma.
• Sūtra:** The prose section.
• Direct exposition:** A very direct explanation
• Sage’s Commentary:** The Dharma spoken by the Buddha is the Sage’s teaching.

Great Master Yuan divided “Dharma source” into five meanings: The teaching is the basis of principle: The teaching expresses the basis of principle.
The sutra is the basis of treatises: The sutra is the basis of treatise discussions.
The general is the basis of the particular: The general characteristic is the basis of the particular characteristics. (The sūtra is the general characteristic; the other eleven types are particular characteristics.)
The beginning is the basis of the end: Once the beginning starts, it is the basis of the end.
The concise is the basis of the extensive: A concise explanation is the basis of an extensive explanation.

Sūtra also has four meanings:

1. Threading: This means stringing together the meanings already explained. It is like a string of beads: a thread is used to string 108 beads together. Therefore, Indians call a sutra a thread.
2. Gathering in: This means gathering in the sentient beings one teaches. The Dharma of the sutras gathers them into the gate of Buddhadharma.
3. Eternal: It does not change from ancient times to the present.
4. Dharma: It is the same in all three ages. This is one method of explanation.

Sūtra also has another four meanings:

1. “Like a black line”: Just as wood is straight when cut along a black ink line, so the deluded mind can follow the Buddha’s teachings and depart from deviance.
2. “Like a gushing spring”: Spring water wells up from beneath the earth and flows without stopping; it cannot be exhausted, and is used to quench thirst. In general, it never comes to an end.
3. “Giving rise to more”: Things continually beget more things; the more they arise, the more numerous they become.
4. “Revealing”: Revealing the principles of both principle and phenomena. This is another way of explaining it. The above is a brief explanation of “Sūtra.”

Geya: Translated as responsive recitation, also as verse recitation. The meaning worthy of being recited in the prose passage above is recited again in verses. A line may have four, five, or seven characters; a poem has four lines, making it easy for those reciting it to remember.

Vyākaraṇa: Translated as prediction. Buddhas individually predict that Bodhisattvas will become Buddhas. For example, Bodhisattva Maitreya was originally named Ajita. The Buddha predicted that he would be Maitreya Buddha and would come to the Saha World in the future to become a Buddha.

Gāthā: Translated as chanting verses, meaning that verses can be chanted aloud. It is also called an independent verse, which has no connection to the sutra passage above or to the passage that follows. In the body of a sutra, a four-line verse may suddenly be spoken, as in the Dhammapada.

Nidāna: Translated as causes and conditions. It may speak of the causes and conditions concerning the Buddha or those concerning his disciples. All sutras have causes and conditions. The opening of every sutra is its introductory section; this is the cause and condition of the sutra.

Udāna: Translated as spontaneous exposition. When the Buddha speaks a sutra, a disciple first requests the Dharma, and only then does he expound it. The Amitābha Sutra alone is a sutra spoken without anyone asking. Why? Because no one can understand this Dharma. Yet the Buddha is compassionate and cannot refrain from speaking, so without being asked, he spoke the Amitābha Sutra himself, proclaiming the Pure Land Dharma Gate.

Itivṛttaka: Translated as accounts of past events. The Buddha recounts events from his disciples’ previous lives, as in the Chapter on the Former Deeds of the Medicine King Bodhisattva in the Lotus Sutra.

Jātaka: Translated as past births. The Buddha himself recounts events from his own past lives. In the past, he was a deer king, a Wheel-Turning Sage King, and so forth. While practicing the Bodhisattva path, he had given up countless beloved bodies. These causes and conditions from long ago are all recorded in the Jātaka.

Vaipulya: Translated as extensive and broad. It refers to sutra passages that expound the broad and proper truth. The Nirvana Sutra says: “The Mahayana Vaipulya sutras have meanings that are vast and extensive.”

Adbhutadharma: Translated as never-before-seen. It may refer to Dharma that the Buddhas of the past had never spoken, or to rare Dharma. For example, when Shakyamuni Buddha was born into the world, he immediately took seven steps, lotus flowers supporting his feet; with his left hand pointing to the sky and his right hand pointing to the earth, he declared:

“Above the heavens and below the heavens, I alone am the Honored One.” That is to say:
“Above in heaven, below among humankind,
I alone am the most exalted.”

This is indeed a rare Dharma.

Avadāna: Translated as “examples.” It uses examples to make the meaning of the sutra text clear. Although examples are not the truth, they can clarify the truth.

Upadeśa: Translated as “discussion.” Simply put, this means discussing questions. Sometimes the Buddha asks and the disciples answer; sometimes the disciples ask and the Buddha answers. Or Bodhisattvas discuss matters among themselves. In this sutra, the Chapter of Questions and Understanding is an example of discussion.

This is a brief explanation of the twelve divisions, also called the twelve divisions of the teachings.

 

Assemblies in a single thought, up to an ineffable, ineffable number of assemblies.

Commentary: The Bodhisattva recollects the Dharma heard in a great oceanic assembly and does not forget it. Even the sutra passages spoken by the Buddhas in many, many ineffable, ineffable great oceanic assemblies are remembered clearly, sentence by sentence, without forgetting. These are assemblies without end.

 

In a single thought, expound one Dharma, and so on up to expounding an ineffable number of Dharmas.

Commentary: They reflect and recall, expounding for sentient beings the meaning of one Dharma, all the way to meanings beyond expression and beyond expression, remembering them all without forgetting. The Dharma gate of the treasury of recollection means hearing extensively and remembering much. This speaks of inexhaustible meaning.

 

Contemplate the various natures of one faculty, up to the various natures of an ineffably ineffable number of faculties.

Commentary: They contemplate and recall the faculties of one kind of sentient being. Within one sentient being are all sorts of faculties. They can distinguish clearly and remember without confusion all the various faculties of countless kinds of sentient beings, beyond what can be spoken or counted. This is the inexhaustible knowledge of faculties.

 

The countless varied natures of one faculty, and up to the countless varied natures of an ineffable number of faculties.

Commentary: Recall one kind of sentient being, with boundless and infinite varieties of faculties. Even when it comes to an ineffable, inconceivable number of kinds of sentient beings, with boundless and infinite varieties of faculties, all are remembered without forgetting.

 

Contemplate the various natures of a single affliction, and so on up to the various natures of an ineffably vast number of afflictions.

Commentary: Reflect on and recall a single affliction, with all its various factors that give rise to an afflictive nature. Even the countless, ineffable afflictions, with their various afflictive natures, are all remembered without forgetting. This is the inexhaustible object to be overcome.

 

The diverse natures of the one-thought samādhi, up to the diverse natures of inconceivable, ineffable samādhis.

Commentary: Think of and recall one samadhi, which contains all kinds of samadhi-natures. Recall clearly as well the many, many unspeakable samadhis and their various samadhi-natures. This is the inexhaustible means of counteracting. What came before were the afflictions to be counteracted; this is the means of counteracting afflictions. Use the water of samadhi, wisdom, and compassion to counteract the immeasurable dust-and-sand afflictions.

 

This mindfulness has ten kinds, namely: tranquil mindfulness, pure mindfulness, untainted mindfulness, lucid mindfulness, mindfulness free from dust, mindfulness free from all kinds of dust, undefiled mindfulness, radiant mindfulness, delightful mindfulness, and unobstructed mindfulness.

Commentary: The Bodhisattva in this treasury of mindfulness has ten kinds of mindfulness:

1. Mindfulness of stillness: It is quiet and unmoving, yet responds and communicates freely; this is also because it accords with meditative concentration.
2. Mindfulness of purity: There is not the slightest trace of defilement; this is also because all are transformed into the outflow-free.
3. Mindfulness free from turbidity: It is neither confused nor defiled; this is also because of pure faith.
4. Mindfulness of clarity: Its radiance shines through, like crystal; this is also because of clear knowing.
5. Mindfulness free from dust: It is free from all manner of dust and toil, and deluded thoughts; this is also because it does not grasp.
6. Mindfulness free from all manner of dust: It is free from absolutely all dust and toil, and deluded thoughts; this is also because it is free from discrimination.
7. Mindfulness free from defilement: It is free from all defiled, dusty thoughts; this is also because it is free from knowing.
8. Mindfulness of radiant light: It releases the light of wisdom, illuminating everything; this is also because it bestows wisdom.
9. Mindfulness that is lovable and joyful: This mindfulness is greatly to be loved and greatly to be enjoyed; this is also because it possesses all the virtues above.
10. Mindfulness without obstruction: Mindfulness free of the obstruction of what is not known; this is also because it is free from the evils above.

 

While the Bodhisattva abides in this mindfulness, nothing in any world can disturb them, and no divergent doctrine can sway them. Their wholesome roots from past lives are completely purified; they are attached to none of the dharmas of the world, and cannot be harmed by hosts of Māras or non-Buddhists. As they pass through successive bodies and births, nothing is forgotten or lost. Their exposition of the Dharma concerning the past, present, and future is inexhaustible. In every world, they dwell alongside sentient beings without ever committing a fault. They enter the assemblies and places of awakening of all Buddhas without hindrance, and are always able to draw near to every Buddha.

Commentary: This Bodhisattva cultivates the Dharma of the ten recollections. While cultivating these recollections, no worldly dharma whatsoever can disturb the Bodhisattva’s mind. All the divergent doctrines of heavenly demons and externalists cannot alter the Bodhisattva’s thoughts. All the various wholesome roots planted in the past become pure. The Bodhisattva is neither defiled by nor attached to any worldly dharma. No demon or externalist can harm the Bodhisattva. When this life’s lifespan ends and the Bodhisattva is reborn elsewhere, the Bodhisattva remembers every event from the previous life completely, without forgetting even the slightest thing. In the past, present, and future lives, the Bodhisattva expounds the wondrous Dharma without end. In all worlds throughout the ten directions, the Bodhisattva manifests as sentient beings and lives among them. Yet even while living among them, the Bodhisattva has left behind greed, anger, and delusion, and has no attachments whatsoever, so there are no faults. It is like a lotus growing from mud without being stained by it. The Bodhisattva can enter the Dharma assemblies and bodhimandas of all Buddhas to influence those present and help the Buddhas propagate the Dharma, without obstruction. In short, wherever the Bodhisattva wishes to go, the Bodhisattva goes, without any restriction. The Bodhisattva goes to the Buddhas throughout the ten directions to draw near to them, make offerings to them, and attend upon them.

 

This is called the eighth treasury of mindfulness of the Bodhisattva Mahāsattva.

Commentary: The Dharma method just mentioned above is the eighth Dharma method of mindfulness of the treasury practiced by great Bodhisattvas.

 

— o0o —

THE NINTH: TREASURY HOLDER

O children of the Buddha, what are the treasuries of retention of the Bodhisattva-Mahāsattva?

Commentary: The Great Bodhisattva Merit Forest once again called out, “Disciples of the Buddha! What is meant by the treasury of retention cultivated by great bodhisattvas?”

 

This Bodhisattva retains the sutras spoken by all Buddhas, their wording and meaning, without ever forgetting them—retaining them for one lifetime, and even for an inconceivable, indescribable number of lifetimes.

Commentary: This Bodhisattva cultivates and upholds the Dharma Treasury. He is able to uphold the Tripiṭaka—the twelve divisions of the sutras spoken by all Buddhas throughout the ten directions and the three periods of time. He can read and recite every word in the sutras, from beginning to end, and can also copy them down. Not only does he thoroughly understand the meaning of every passage in the sutras, but he also never forgets it. Once he has seen it with his own eyes, he will never forget it for all eternity. The Bodhisattva upholds this Dharma Treasury throughout one lifetime, and continues to do so through an inconceivable, inexpressible number of future lifetimes, never forgetting it.

 

The name of one Buddha, up to the names of an ineffable, ineffable number of Buddhas.

Commentary: This Bodhisattva retains the name of one Buddha and never forgets it. Even when retaining the names of many, many indescribable Buddhas, this Bodhisattva does not forget them.

 

Hold it for one kalpa, up to an inexpressible, inexpressible number of kalpas.

Commentary: This Bodhisattva retains it for a number of kalpas without ever forgetting it. Even when retaining it for many inconceivable numbers of kalpas, the Bodhisattva still does not forget it.

 

Receiving a prediction from one Buddha, up to receiving predictions from an ineffable, ineffable number of Buddhas.

Commentary: This Bodhisattva receives and retains the distinctive titles prophesied by one Buddha for other Bodhisattvas, without forgetting them. Even when receiving and retaining the distinctive titles prophesied by many, ineffably many Buddhas for other Bodhisattvas, the Bodhisattva does not forget them.

 

Uphold one sutra, up to an ineffable number of ineffable sutras.

Commentary: This Bodhisattva upholds one collection of scriptures. Even when upholding many collections of scriptures—an unspeakable, indescribable number—he does not forget any of them.

 

Uphold one assembly, up to an ineffable, ineffable number of assemblies.

Commentary: This Bodhisattva retains one assembly at a place of enlightenment. Even when retaining many, many ineffable and inconceivable assemblies at places of enlightenment, the Bodhisattva does not forget them.

 

Uphold and expound a single Dharma, and even expound an ineffable number of Dharmas.

Commentary: This Bodhisattva retains and expounds one Dharma, and even retains and expounds an inconceivable, indescribable number of Dharmas, without forgetting any.

 

Holding one faculty with countless kinds of natures, up to an ineffable number of faculties with countless kinds of natures.

Commentary: This Bodhisattva retains in memory the immeasurable and varied faculties of one kind of sentient being. Even when retaining in memory the immeasurable and varied faculties of many kinds of sentient beings—an inexpressible, inexpressible number—this Bodhisattva does not forget them.

 

The various natures of one affliction, up to the various natures of ineffably many, ineffably many afflictions.

Commentary: This Bodhisattva receives and retains the means to counteract one kind of affliction in its various natures. Even when receiving and retaining the means to counteract many ineffably innumerable afflictions in their various natures, the Bodhisattva does not forget them.

 

The various kinds of the Samādhi of Holding One, up to the various kinds of the ineffable, ineffable Samādhi.

Commentary: This Bodhisattva upholds a samādhi of many kinds of nature, which counteracts many kinds of afflictions. He even upholds many inconceivable, inconceivable powers of concentration to counteract afflictions of many kinds of nature, inconceivable in number, and does not forget them.

 

Buddha’s children! This dhāraṇī treasury is boundless and difficult to fill, difficult to reach its depths, difficult to approach, and impossible to subdue. It is immeasurable and inexhaustible, endowed with great power. It is the realm of the Buddhas, which only the Buddhas can understand.

Commentary: Disciples of the Buddha! This Dharma-door of upholding the treasury has no bounds. It is not easy to bring the practice of this Dharma-door to completion. Because it cannot be practiced to completion, one cannot reach the ultimate of upholding the treasury, nor can one understand it thoroughly. This Dharma is not easy to practice; one must be mindful of it at every moment and never forget it, upholding and retaining it without forgetting. The more difficult this Dharma is to practice, the harder it is to bring it to completion. If it is not brought to completion, one cannot even know its deepest depths, and it is not easy to draw near to it. When one practices this Dharma, heavenly demons and non-Buddhist paths cannot destroy it or subdue it in any way. This Dharma-door of upholding the treasury has no measure and no end, and is also endowed with vast, awesome power. This is the realm of the Buddhas; only Buddhas can understand it. Even Bodhisattvas cannot understand this realm.

 

This is called the Ninth Treasury-Holding Bodhisattva Mahāsattva.

Commentary: The Dharma-gate just mentioned above is the ninth method of upholding the treasury practiced by great Bodhisattvas.

 

— o0o —

TENTH: THE TREASURY OF ELOQUENCE

O son of the Buddha, what is the treasury of eloquence of a Bodhisattva Mahāsattva?

Commentary: The Great Bodhisattva Merit Forest called out once again: “Disciples of the Buddha! What is the treasury of eloquence cultivated by great Bodhisattvas?”

 

This Bodhisattva possesses profound wisdom, fully understands the true nature, and extensively expounds all the Dharma to sentient beings without contradicting the scriptures of all Buddhas.

Commentary: This Bodhisattva cultivates eloquence and wisdom. He possesses profound Prajñā wisdom and clearly understands the essential nature of the true aspect of all dharmas. Using all kinds of causes and conditions, examples, and explanations, he broadly expounds the principles of the true aspect of all dharmas for all sentient beings. Yet what he says does not contradict the sutras spoken by the Buddhas. The meaning and principles he expounds accord entirely with the Buddhas’ minds, without the slightest contradiction.

 

To speak of one chapter of Dharma, up to unspeakably many, unspeakably many categories of Dharma; to speak of one Buddha’s name, up to unspeakably many, unspeakably many Buddha names; likewise, to speak of one world, one prediction bestowed by a Buddha, one sutra, one assembly, to expound one Dharma, to speak of one faculty with immeasurably many kinds and natures, one affliction with immeasurably many kinds and natures, one samādhi with immeasurably many kinds and natures, and so on, up to speaking of unspeakably many, unspeakably many samādhis with immeasurably many kinds and natures.

Commentary: This Bodhisattva speaks of one teaching, all the way up to speaking of an inconceivable, indescribable number of teachings. He speaks of the name of one Buddha, all the way up to speaking of an inconceivable, indescribable number of Buddha names. Just as he speaks of teachings, he speaks of one world, one prophecy of Buddhahood, one collection of sutras, one assembly, one sacred teaching expounded, one kind of sentient being with infinitely many different dispositions, and one kind of affliction with infinitely many different dispositions. He speaks of one kind of samadhi with infinitely many different characteristics, all the way up to speaking of an inconceivable, indescribable number of samadhis, each with infinitely many different characteristics. This is the principle of using one to expound many and bringing many back to one. Hence: “One becomes countless; countless become one.” The Bodhisattva has wisdom and eloquence of this kind, and so comes to expound the Dharma for sentient beings and teach and transform them, enabling them to attain the Buddha Way soon.

 

Whether one speaks of a single day, half a month, or a month; of a hundred years, a thousand years, or a hundred thousand years; of one kalpa, a hundred kalpas, a thousand kalpas, or a hundred thousand kalpas; of a hundred thousand koṭi nayuta kalpas; or of innumerable, immeasurable, even inconceivable and ineffable kalpas—the number of kalpas may be exhausted, but the meaning of a single word or phrase cannot be exhausted.

Commentary: This Bodhisattva may expound and discuss this Dharma for one day, or for half a month or a month, or for a hundred years, a thousand years, or a hundred thousand years, and still would not be able to finish. Hence: “Unobstructed eloquence.” The Bodhisattva may expound and discuss this Dharma for one kalpa, a hundred kalpas, a thousand kalpas, a hundred thousand kalpas, or a hundred thousand kotis of nayutas of kalpas; or for immeasurable, boundless, innumerable kalpas, even for an ineffable number of ineffable kalpas, and still would not be able to finish. Though the kalpas may come to an end, the meaning of a single phrase or passage in the treasury of eloquence cannot be exhausted.

 

Why? Because this bodhisattva has accomplished the ten kinds of inexhaustible treasuries. Having accomplished these treasuries, they attain the dhāraṇī-gate that encompasses all dharmas, which appears before them, with a million asaṃkhyeya dhāraṇīs as its retinue. Having attained this dhāraṇī, they use the light of the Dharma to expound the Dharma widely for sentient beings.

Commentary: It was said earlier that, even throughout an ineffable number of eons, one could not fully bring out the meaning of a single phrase or sentence. What is the reason for this? It is because this Bodhisattva cultivates the treasury of eloquence and perfects ten kinds of inexhaustible treasuries. Having perfected the treasury of eloquent discourse, the Bodhisattva can embrace and master all dhāraṇī methods, which appear before them. With a million asamkhyeya dhāraṇī methods as retinues, and having attained a million asamkhyeya dhāraṇī methods, the Bodhisattva uses the light of Dharma—the wisdom and eloquence of discernment—to expound all Dharma for sentient beings. The Bodhisattva’s compassionate heart is ardent and tireless. The Bodhisattva classifies the Dharma into distinct categories and explains it in detail, enabling sentient beings to hear it and thereby gain benefit.

 

When expounding the Dharma, he emits wondrous sounds with his broad, long tongue, filling all the worlds in the ten directions. In accordance with their faculties and natures, he brings all beings to fulfillment, making their minds rejoice and eradicating all afflictions, bonds, and defilements. He is adept at entering into all sounds, languages, written characters, and eloquence, ensuring that the Buddha-seed in all sentient beings is never interrupted and that their pure minds continue in succession. He also expounds the Dharma with the light of the Dharma, without end or weariness.

Commentary: When this Bodhisattva expounds immeasurable teachings, he uses his broad, long tongue to emit wondrous sounds, causing all beings who hear them to give rise to joyful minds. This wondrous Dharma sound fills all the worlds in the ten directions. According to their capacities, beings receive different benefits. The Lotus Sutra says: “The water is of one taste; forests and grasses are moistened according to their size.” Thus all beings are brought to complete fulfillment and give rise to joyful minds. All the afflictions, defilements, and bonds are eradicated and swept away. The Bodhisattva skillfully enters into all sounds, languages, written words, and eloquence. This means eradicating the defilements of greed, anger, and delusion, and bringing forth the radiance of precepts, concentration, and wisdom. All beings are led to cultivate precepts, concentration, and wisdom; when these are perfected, the Buddha’s lineage is not severed, bodhi does not perish, and the pure mind continues without interruption. Using the light of wisdom, eloquence, and Dharma, he expounds all teachings for all beings, with no end and without ever growing weary.

 

Why is that? Because this Bodhisattva has attained a boundless body that extends to the ends of space and pervades the Dharma Realm.

Commentary: Why does the Bodhisattva expound the Dharma’s principles endlessly? Because no matter how long He speaks, He never feels weary. Why? Because this Bodhisattva has perfected the boundless Dharma-body (the body without bounds): vast, yet with nothing outside; small, yet with nothing within; coming and going without obstruction, movement and stillness arising from one source. Thus: “To the ends of empty space, throughout the Dharma Realm.”

 

This is the tenth treasury of eloquence of the Bodhisattva Mahāsattva.

Commentary: The Dharma-door just mentioned above is the tenth Dharma-door of the treasury of eloquence practiced by great Bodhisattvas.

 

This treasury is inexhaustible, without parts or divisions, uninterrupted, unceasing, without change, unobstructed, and irreversible. It is profoundly deep and bottomless, difficult to enter, and pervades all the gateways of the Buddha-Dharma.

Commentary: This treasury of eloquence is boundless and endless. It has no divisions or sections, no interruption, no change, no obstruction, no retrogression, and no bottom. The Dharma of the treasury of eloquence is profoundly deep, and it is not easy to understand it truly and clearly. Although this Dharma is not easy to penetrate deeply in practice, one can enter through it into every gate of the Buddha Dharma. This Dharma of the treasury of eloquence is present in every gate of the Buddha Dharma.

 

O Children of the Buddha, these ten kinds of inexhaustible treasuries contain ten kinds of inexhaustible Dharma, enabling all Bodhisattvas to ultimately attain unsurpassed enlightenment.

Commentary: Disciples of the Buddha! Cultivate these ten Dharma doors of the inexhaustible treasury, and you will also attain ten inexhaustible Dharmas. This enables all Bodhisattvas who wish to cultivate this Dharma to ultimately attain the Buddha-fruit of unsurpassed bodhi.

 

What are the ten? Because they benefit all sentient beings; because they skillfully dedicate the merit in accordance with their original vows; because they are uninterrupted throughout all kalpas; because their resolve to awaken all beings throughout the realm of space is limitless; because they dedicate themselves to conditioned phenomena without attachment; because all dharmas in the realm of a single thought are inexhaustible; because the mind of great vows does not change; because they skillfully take up all dhāraṇīs; because they are protected and remembered by all Buddhas; and because they understand that all dharmas are like illusions.

Commentary: What are the ten inexhaustible dharmas? They will be explained as follows:

**Benefiting all sentient beings means benefiting every single sentient being. Therefore: “Whatever is beneficial, do it all.” Whatever benefits sentient beings, even if you cannot manage it, you must still try your best to do it, without fearing difficulty. That is the practice of accomplishing what is difficult to do.

**Skillfully dedicating the merit through your original vows: Those who walk the Bodhisattva path must make the Bodhisattva’s great vows. Thus:

“Sentient beings are limitless; I vow to deliver them all.
Afflictions are inexhaustible; I vow to eliminate them all.
Dharma doors are immeasurable; I vow to learn them all.
The Buddha Way is unsurpassed; I vow to realize it.”

This is the fundamental power of vows; thereafter, one also makes the ten great vows of Bodhisattva Samantabhadra: 1. Pay homage to all Buddhas.
2. Praise the Tathagata.
3. Make extensive offerings.
4. Repent for karmic obstructions.
5. Rejoice in merit and virtue.

Sixth is to request the turning of the Dharma wheel.
Seventh is to request the Buddha to remain in the world.
Eighth is to always learn from the Buddha.
Ninth is to always accord with sentient beings.
Tenth is to dedicate all merits.

The fundamental vows arise and are dedicated to all sentient beings throughout the Dharma realm. One does not seek for oneself, but practices the Bodhisattva path for the sake of sentient beings. This is turning from oneself toward others.

**Through All Kalpas Without Ceasing:** Throughout infinite and boundless kalpas, one’s practice never stops. One never stops giving rise to the bodhi mind and walking the Bodhisattva path, nor ever stops benefiting sentient beings, and so on. At all times, in all places, throughout all kalpas, one never stops dedicating merit to sentient beings. A Bodhisattva never tires of helping sentient beings leave suffering and attain happiness. In order to help sentient beings escape the Three Realms, the Bodhisattva manifests a body and expounds the Dharma, passing up the opportunity to become a Buddha. Thus, the Bodhisattva “turns the boat of compassion around,” returning to the Saha World to universally save sentient beings. This spirit will never cease.

**Awakening to the Entire Realm of Empty Space, the Mind Is Boundless:** To understand one’s own nature is to encompass the entire realm of empty space. To awaken to the fundamental substance of the Dharma Realm is to illuminate the mind and see one’s nature, return to the source, and realize the body of the Dharma Realm—which is also the boundless body. This is the Bodhisattva’s realization of the fundamental principle of emptiness, the substance of empty space. All attachment, afflictions, and obstructions are then gone. Why? Because one is like empty space and has realized the wisdom of empty space. Yet in this world, one acts without acting, does without doing, cultivates without cultivating, and realizes without realizing. When one reaches this state, the mind and empty space merge into one, without limitation or attachment.

**Dedicating the Conditioned Without Attachment:** Even so, one must still dedicate the merit of conditioned actions without clinging to the conditioned. One cannot say, “I have realized the principle of emptiness, so I do nothing! Since one acts without acting, does without doing, cultivates without cultivating, and realizes without realizing, then tell them it is all empty.” That is not how the Dharma is expounded. Even having realized the unconditioned principle of emptiness, one must still dedicate the merit of conditioned actions. This is understanding the principle of true emptiness. From within true emptiness, wondrous existence must still arise. If wondrous existence does not arise and there is only true emptiness, then it has no function. Therefore:

“True emptiness does not obstruct wondrous existence;
Wondrous existence does not obstruct true emptiness.” One must still dedicate the merit to all conditioned phenomena. What are conditioned phenomena? Whatever has form and appearance is called conditioned. The Diamond Sutra says: All forms whatsoever
Are illusory.
If you see that forms are not forms,
Then you see the Tathagata.

However, it is unconditioned, yet it cannot be without the conditioned. The conditioned is still present, but there is no attachment to it. The Diamond Sutra says: “All conditioned phenomena
Are like dreams, illusions, bubbles, and shadows;
Like dew and like lightning.
Contemplate them in this way.”

Nevertheless, even in the unconditioned, one must also dedicate merit to the conditioned. Hence: “Act as though nothing is being done”; do not cling to the conditioned.

**The realm of a single thought encompasses all inexhaustible dharmas:** The realm within a single thought fills the three thousand great thousand worlds. Hence: “A single thought is precisely the three thousand; the three thousand are precisely a single thought.” All our afflictions are created by a single thought. If not a single thought arises, we will reach the realm of liberation. It is like a practitioner who has cultivated for many years: when not a single thought arises, they remain constantly in samadhi. If suddenly a thought arises of wanting to become president, then in the next life they will become president. But this brings affliction and makes the mind impure. Because the position involves international affairs, it puts great strain on the mind and creates much suffering.

**The mind of great vows never changes:** A practitioner must never regress from the resolve for bodhi or change that resolve. They must uphold the resolve for bodhi at every moment. The resolve for bodhi is the mind that seeks the Buddha Way above and liberates sentient beings below. Great vows are a boat for crossing the sea: from this shore of birth and death, across the river of afflictions, to the other shore of Nirvana. These great vows must be as steadfast as a diamond, never breaking, so that one may remain unmoving and clear and bright.

**Skillfully gathering the dharanis:** Bodhisattvas skillfully gather immeasurable and boundless gateways of dharani, making them all their retinue. Just as the eighty-four thousand Dharma doors are all foremost, with no second, they are therefore called the nondual Dharma door. Hence:

“All dharmas are equal;
There is neither high nor low.”

Whichever Dharma method a practitioner takes delight in and finds suited to them is the foremost. A method that is not suited to them cannot be called the foremost. However, a method that is not suited to you may be suited to someone else. Thus, every method is foremost; there is no second. In short, any Dharma method suited to a person’s capacity is the foremost.

**Protected and kept in mind by all the Buddhas: Because it can encompass all dhāraṇīs, all the Buddhas come to protect, keep in mind, and empower you, enabling your wisdom to grow and you to understand clearly that all conditioned phenomena are illusory and unreal.

**Understanding that all phenomena are like illusions: See that all conditioned phenomena are empty, and that fundamentally there is no unconditioned dharma either. All phenomena are like illusions, unreal. When you understand this principle, you will cling to nothing.

We who cultivate the Way should not cling to the “self.” If we have thoughts of a “self,” there is no way we can escape the Three Realms. That is why the Buddha reminds us that we must be free of the four marks: no self, no person, no sentient being, and no life span. Only then can we sweep away all phenomena and be apart from all marks.

 

These are the ten kinds of inexhaustible Dharma, which enable all that is done throughout the worlds to attain the ultimate, inexhaustible great treasury.

Commentary: These are the ten inexhaustible dharmas; each dharma is inexhaustible. They enable all people in the world who practice the Bodhisattva path to attain the great Dharma treasury, which is ultimately complete and inexhaustible.

 

END OF CHAPTER 22