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 23 – Ascending to the Palace of Tusita Heaven
After the Buddha Shakyamuni finished preaching the Chapter of the Ten Treasuries at the palace in Yama Heaven, he ascended again to the palace in Tushita Heaven and expounded the Dharma-door of the Ten Dedications to the heavenly assembly. This Dharma is practiced by Bodhisattvas in the Three Worthy Stages (the Ten Abodes, the Ten Practices, and the Ten Dedications).
Some people ascend, going up there and leaving here. But the Buddha’s ascent was to go up there without leaving here. What principle is this? The Buddha has wondrous supernatural powers: without leaving his seat, he went in samadhi to Tusita Heaven to preach the Dharma.
Tusita is a Sanskrit term translated as “contentment” or “knowing what is enough.” The devas in this heaven are very content; whatever they have, having enough is sufficient, and they do not seek more. Therefore: “Those who are content are happy; those who are patient live in peace.” Tuṣita Heaven is the fourth heaven in the realm of desire, above Yāma Heaven and below Nirmāṇarati Heaven. This heaven has an inner court and an outer court. The inner court is where Bodhisattvas destined to attain Buddhahood reside. At present, Bodhisattva Maitreya, the future Buddha, resides in the inner court. The outer court is where the heavenly beings live; at present, Bodhisattva Maitreya expounds the wondrous Dharma to them.
Why do people not know contentment? Because they have so much greed and desire; they are greedy without knowing when to stop, and their craving is endless. They are greedy when awake during the day, and greedy in their dreams at night. Why be greedy? Because they do not know what is enough. If they knew what was enough, they would not crave more. We give rise to greed because we have desires. If we had no desires, we would not be greedy. Without greed, we know what is enough; knowing what is enough, we are happy; and when we are happy, we have no afflictions. Without afflictions, we do not cling; without clinging, we attain liberation. We cultivate the Way by cultivating non-attachment. Let go of everything, and you will attain liberation.
Whatever the matter, one must be patient; even when one cannot endure, one must endure. Then Heaven will be at peace, and no calamity will befall us. Earth, too, will be tranquil and will not cause an earthquake. Therefore:
“Patience is a priceless treasure.
No matter who treats you badly,
if you know how to use it well,
everything will turn out well.”
People have many afflictions because they have not cultivated the practice of patience. If they learn the practice of patience of Bodhisattva Maitreya, there will be no calamities, and everything will be peaceful. Bodhisattva Maitreya says:
An old countryman wears patched clothes
Rice with peanuts fills his belly
Patched clothes keep out the cold
In all things, let fate take its course.
Someone scolds the old countryman
The old countryman only speaks kindly
Someone hits the old countryman
The old countryman falls down and rolls around
Spit in the old man’s face
Let it dry naturally
I won’t have to exert myself
They won’t be troubled either
This is the Pāramitā,
A treasure within the wondrous.
If you know this news,
Why worry that the Way will not be accomplished?
The wording of this verse, though very simple, contains a profound philosophy beyond comprehension. It is briefly explained as follows: “An old country bumpkin wearing patched clothes”: “Old country bumpkin” means a very foolish old man. You feel that you are very foolish. Why? Because you have a big belly and wear patched clothes. Patched clothes are clothes that are torn and then mended, mended and torn again, patched over and over. This expresses not being attached to the appearance of one’s clothing. Although the clothes are torn, it is enough that they can cover you and protect you from the cold.
“Rice and peanuts are enough to fill the belly”: He eats very simply, without even salt. As long as his stomach is full, it doesn’t matter whether the food tastes good or not. This is not being attached to eating.
At Kim Sơn Monastery, we do not cling to food and drink either. Every day we eat vegetables scavenged from the market’s rubbish heap. Yet we still have vegetables to eat. This old country fellow doesn’t even have vegetables to eat; he eats only plain, tasteless food, yet still fills his belly. Hence: “A broad heart and a stout body.” He is neither sad nor worried, and is always smiling, so later people composed a couplet that says: A big belly can hold much,
hold what the world finds hard to hold.
His mouth opens, and he laughs,
laughing at the laughable people of this world.
Our body is like a machine: it always needs a little oil added so it can work. Otherwise, it will go on strike. Our body has to eat in order to live and work. If we don’t feed it, it will go on strike and do nothing at all. It may even throw its weight around with its owner, saying, “Oh, I want to die.” Its owner, threatened by it, immediately gives in and feeds it, keeping it alive. Bodhisattva Maitreya understood very well that this stinking skin bag, falsely formed from the union of the four great elements, is no good thing, so it is enough simply to feed it until it is full.
“Patched clothes help keep out the cold”: Why patch them? Because you want to keep out the cold. So you mend the torn parts; patch them again and again—you still have to patch them, getting ready for winter to keep out the rain and wind.
“Let all things follow conditions”: This old rustic fellow follows conditions in everything he encounters. Hence: “When things come, respond; when things go, remain still.” With a heart like this, his mind is broad and his body is plump. He follows conditions to dispel old karma and create no new karma. Yet though he follows conditions, he does not change. It is not that following conditions means changing; rather, it is following conditions without changing. Hence: “Adapt to circumstances, yet remain unchanged;
Remain unchanged, yet adapt to circumstances.” You have a definite guiding principle. What is it? It is not being greedy.
“Someone scolds the old country bumpkin”: Suppose someone comes and scolds me for no reason; I wouldn’t get angry either, but would treat it as listening to singing. Or I could imagine they were speaking a foreign language that I couldn’t understand, and then I’d feel no distress.
“This old country bumpkin only says good things”: When he encounters this kind of situation, the old country bumpkin says, “I must praise you. You scolded me very well, and you were absolutely right to do so. You are my good spiritual friend, guiding me. I’m deeply grateful for your scolding. I deserve to be scolded by you, and I’m very happy. I hope you’ll come and scold me often.” It was just like the Bodhisattva Never Disparaging. He bowed to people and was even beaten and scolded by them. Not only did he not get angry, but he smiled broadly instead! Whenever he saw someone, he bowed to them, then ran off as soon as he had finished. Why? Because he was afraid they would become upset. I have these few lines: “Some people slander me,
As though they had eaten their fill.
This is true generosity—
Why not do it joyfully?” If someone scolds me, I absolutely won’t get angry; instead, I’ll say, “You’re quite right to scold me.” You sing so beautifully; I really enjoy listening. “Are you speaking English? I can’t understand a thing you’re saying.” Contemplate things this way, and naturally the waves will settle and the winds will grow calm.
“Someone beats the old country bumpkin”: Suppose someone came and beat me for no reason. I absolutely wouldn’t fight back; I’d let them do whatever they wanted. When they’d had enough, they’d stop, and I wouldn’t say anything either.
“The country bumpkin lies down”: I don’t have even the slightest vexation. I simply lie down and let them beat me. Then they can vent their anger, and naturally there will be no trouble. This is truly wondrous practice. Those of you who have this kind of practice will ascend to Tushita Heaven and listen to Bodhisattva Maitreya expound the wondrous Dharma at the Dragon Flower assembly.
“Spit in this old man’s face”: If anyone spat in my face, I wouldn’t pay it any mind or wipe it off. Why? Because no afflictions arise, and I am not swayed by external circumstances. He has cultivated to the level of being unmoving in suchness, clear and lucid.
“Let it dry naturally”: Let it dry on its own! Why bother about it? What’s so bad about having saliva on your face? Just ignore it, and everything will be fine. If everyone thought that way, how could the world not be at peace! “I wouldn’t have to exert myself either”: If it were like that, it wouldn’t move; it would be as though nothing had happened. I’d save a lot of energy and wouldn’t need to use my hands to wipe it clean.
“They too are not troubled”: When they see that nothing has happened to me, and that I do not even wipe off the spit they have spat at me, they naturally become calm and untroubled. This spirit of forbearance is truly magnificent! We should learn to be like Maitreya Bodhisattva.
“This is Pāramitā”: This is the Dharma-door of Pāramitā. If one can practice patience, one will reach the other shore. The other shore is the place where there is no birth and no death, where there is only joy and no suffering. Everyone knows this, but does not put it into practice. Why? Because they cannot give up enjoying the five desires.
“That is the treasure within the wondrous”: This is the wondrous within the wondrous, the treasure within the treasure, an invaluable treasure, the wondrous treasure of true forbearance.
“If you know this information”: If you know the teaching of patience, if you clearly understand the principle of patience, then nothing at all will be an obstacle.
“Why worry that the Way will not be attained?” In such circumstances, everything proceeds smoothly, perfectly harmoniously and without obstruction. Whatever way you cultivate, you can attain it. Why would you fail to attain the Way? It is all because you are attached to your body, thinking it is something to cherish and constantly protecting it. In fact, the body is just a stinking skin bag. I often say that what is inside the belly is the foulest thing of all. When you eat it, it smells good; when you excrete it, it stinks. Everyone is the same. So what is there to cherish about the body? What is there to be attached to? If someone scolds you or hits you, you must endure it and not get angry. Understand clearly: when you die, where will this body you cherish go? We cultivate the Way by relying on the false to cultivate the true; we must never let the false make us forget the true. We must return to our source, leave delusion behind, and return to enlightenment. To cultivate in this way is to know contentment.
The heavenly beings in Tusita Heaven have few desires and know contentment. The Bodhisattvas in the Inner Court have all cut off desire and seek nothing at all. They have all aroused the aspiration for bodhi and practice the Bodhisattva path. They do everything for the happiness of sentient beings, to teach and transform them and turn them away from evil toward goodness, without ever ceasing. Though their practice is arduous, it is joyful. Taking the liberation of sentient beings as their own responsibility—this is the great vow of the Bodhisattvas.
If you are often content, you will ascend to the Tushita Heaven. If they are often content, they too will ascend to the Tushita Heaven. In short, whoever is often content will be reborn in the Tushita Heaven. The Buddhadharma is impartial; it recognizes no class distinctions and makes no distinction between those who are close or distant. It depends entirely on genuine merit and virtue. Whoever has pure roots of goodness will ascend. If people in this world are often content, then this Saha World will become a world of “Contentment.” At that time, the evil age of the five turbidities in which we live will become the blissful Tushita Heaven, free of sorrow and worry, carefree and at ease.
At present, Shakyamuni Buddha, seated in full lotus on the vajra jeweled throne beneath the bodhi tree, has entered samadhi. Yet He has come to the palace in Tusita Heaven, where He expounds inconceivable wondrous Dharma to the great Bodhisattvas destined to succeed to the Buddha’s position, all the great Bodhisattvas of the ten directions, and immeasurable hosts of devas.
This is the twenty-third chapter of the Avatamsaka Sutra, so it is called “The Twenty-Third Chapter: Ascending to the Palace of Tuṣita Heaven.”
At that time, by the Buddha’s spiritual power, in all the worlds of the ten directions, in the Jambudvīpa of each four-continent world, all saw the Tathāgata seated beneath the tree. In each place, there were Bodhisattvas who, relying on the Buddha’s spiritual power, expounded the Dharma, and all believed themselves to be constantly in the Buddha’s presence.
At that time, the World-Honored One again, by his spiritual power, without leaving the Bodhi tree here, the summit of Mount Sumeru, or the palace in Yāma Heaven, went to the palace adorned with all manner of wondrous jewels in Tuṣita Heaven.
Commentary: When the Buddha ascended to Tushita Heaven, he used his great spiritual power to arrive at the Jeweled Hall Adorned with Wondrous Treasures in Tushita Heaven, without leaving the vajra throne beneath the Bodhi tree, the summit of Mount Sumeru (Trayastrimsha Heaven), or the palace of Yama Heaven, and expounded the wondrous Dharma of the Avatamsaka Sutra to the great ocean-like assembly.
In the Buddhist scriptures, it is said that the Buddha possesses great awe-inspiring spiritual power. This power was attained through cultivating merit and wisdom for three asamkhyeya kalpas and cultivating the excellent marks for a hundred kalpas. Because the Buddha possesses this great awe-inspiring spiritual power, all sentient beings in the worlds of the ten directions see the Buddha seated beneath the bodhi tree.
Our thinking is too narrow; we know only this world. In reality, throughout the ten directions there are immeasurable worlds. They are simply so far away from our Earth that the naked eye cannot see them, and some people’s thoughts cannot reach this realm either. Three thousand years ago, the Buddha knew of small thousand-world systems (a thousand worlds make up one small thousand-world system), middle thousand-world systems (a thousand small thousand-world systems make up one middle thousand-world system), and great thousand-world systems (a thousand middle thousand-world systems make up one great thousand-world system). According to modern astronomy, one planet is one world. There are many celestial bodies in the solar system. The Milky Way contains countless solar systems, and space contains countless galaxies. So, exactly how many worlds are there? There are so many that they are beyond words and beyond counting—not a number that astronomy can calculate. Even computers cannot compile an exact figure. Yet the Buddha could take one look and know and see everything.
We live on this Earth and have never gone to another Earth, so to conclude that no other Earth exists is an extremely narrow-minded view. Let me give an example to explain: Five hundred years ago, before the discovery of the new continent, America already existed in the Western Hemisphere. It simply had not been discovered; that does not mean this land of America did not exist. We have not gone to another Earth, either, but we should not use our narrow perspective to say that no other Earth exists. When Columbus discovered the continent, people then began to believe that America existed. Its vast land, abundant resources, and plentiful produce made it a prosperous country in the world, and everyone wanted to go there. The same will be true when another Earth is discovered in the future.
Not only are there other worlds, but there are also innumerably many, without limit. In each world are four great continents. In every Jambudvipa, beneath the Bodhi tree, a Buddha is there attaining Perfect Enlightenment. In every Bodhi Mandala, countless Bodhisattvas are present, reverently honoring the Buddha, making offerings to the Buddha, and listening as the Buddha expounds the wondrous Dharma of the Avataṃsaka Sutra.
At that time, the King of the Tuṣita Heaven saw the Buddha coming from afar.
At that time, the king of the Tuṣita Heaven saw the Buddha coming from afar.
Commentary: The Buddha’s Dharma Body was coming toward the Jeweled Adornment Hall. At that time, the king of the Tuṣita Heaven saw the Buddha approaching from afar and was overjoyed—one could say he was beside himself with joy. He immediately prepared all the ceremonial adornments to welcome the Buddha’s arrival.
The Buddha’s Dharma body is everywhere and nowhere. Wherever he wishes to go, he can go, unhindered by time and space. The Buddha pervades all of space and the entire Dharma realm; at any time and on any occasion, he can manifest a wondrous form body, enabling all sentient beings to see him and feel that they are standing before the Buddha, as if the Buddha were teaching the Dharma specifically for them. This is like the principle of the sun appearing before each of us. As long as the water of the mind is pure, there may be times when one can see the Buddha. Therefore:
The Bodhisattva, a cool, clear moon,
Ever wanders in ultimate emptiness.
When the defilements in sentient beings’ minds are cleansed,
The image of Bodhi appears within.
Then, in the palace, a lion throne of mani-jewel treasure was spread out. That lion throne was formed from all the wondrous jewels of the heavens; attained through the roots of goodness cultivated in the past; manifested by the spiritual power of all the Tathāgatas; born from immeasurable hundreds of thousands of koṭis, nayutas, and asamkhyeyas of roots of goodness; arisen from the pure Dharma of all the Tathāgatas; and adorned and made lustrous by boundless power of merit. Its pure karmic recompense could not be destroyed. Those who beheld it delighted in it and were never satiated. It was a transcendent Dharma, untouched by the world. All sentient beings came to behold it, yet none could fathom its wondrous beauty.
Commentary: When the Heaven King of Tuṣita saw the Buddha arrive, he immediately set out the Lion Throne of the Adorned Jewel Treasury Maṇi in the Adorned Jewel Hall. That lion throne was made from all the wondrous jewels of the heavens. On the one hand, it was brought to completion through the good roots cultivated by the Heaven King of Tuṣita in the past; on the other, it appeared through the power of the vows and spiritual power of all the Buddhas. This realm arose from immeasurable hundreds of thousands of millions of nayutas of asamkhyeya good roots. It also arose from the pure, adorningly magnificent Dharma of all the Buddhas. It is adorned with boundless, immeasurable merit and radiates brilliant light. This pure karmic result (the power of merit and the power of spiritual penetrations) cannot be destroyed by the power of heavenly demons or non-Buddhist paths.
Whoever sees this solemn splendor gives rise to joy. No matter how long they gaze upon it, they never grow weary or feel they have seen enough. This splendor comes from the pure adornment of practicing the transcendent Dharma of the six perfections and myriad practices, not from the adornment of worldly, defiled dharmas. All the heavenly beings of Tusita Heaven come to behold the Jeweled Hall, adorned with various wondrous treasures, and also draw near to the Buddha and gaze upon him. Yet no one truly understands this wondrous realm, which is beyond thought.
There were a hundred trillion tiers, encircling it all around; a hundred trillion golden nets, a hundred trillion flower canopies, a hundred trillion jeweled canopies, a hundred trillion garland canopies, and a hundred trillion incense canopies were spread above it. Flower garlands hung down, their fragrance wafting everywhere. A hundred trillion flower parasols, a hundred trillion garland parasols, and a hundred trillion jeweled parasols were held by the devas and arrayed in rows on all four sides. A hundred trillion precious robes were spread over it.
Commentary: Around that lion throne are a hundred myriad kotis of tiers encircling it on all four sides. There are also a hundred myriad kotis of golden nets, flower canopies, jeweled canopies, garland canopies, and incense canopies, spread overhead to cover the lion throne and adorn it. Flower garlands hang down, and their fragrance spreads throughout the Dharma assembly’s sacred site.
“Hundreds of thousands of billions” represents a very large number; it is an unspecified number. Apart from Buddhas and Bodhisattvas, ordinary people cannot state it. Why is every thing described as hundreds of thousands of billions? To show its grandeur and solemnity. This grandeur and solemnity were achieved through practicing the six perfections and myriad virtuous deeds while at the causal stage, and through maintaining pure precepts. In other words, only by diligently cultivating morality, concentration, and wisdom, and eliminating greed, anger, and delusion, can all kinds of adornments manifest.
We sentient beings enjoy fragrance, but do not have it. Why? Because we do not keep the precepts and are constantly heedless. Heavenly beings, through the fulfillment of their merit and virtue, naturally emanate a faint fragrance from their bodies, giving those who smell it a refreshing feeling. If a heavenly being no longer emanates fragrance, it is a sign that they are about to die. At that time, signs appear; hence, “the five signs of decay appear.”
We ordinary people do not keep the precepts, so our bodies give off a foul smell, making anyone who smells it vomit for three days. Noble ladies and young ladies, because their bodies give off a foul smell, have to use expensive perfumes, applying them to their clothes and bodies to lessen the odor. This only works temporarily. This fragrance is made by people; it is not natural. If you want your body to give off fragrance, then quickly keep the precepts. This is the fundamental solution.
Heavenly beings do not enter the realm of the six sense objects—form, sound, smell, taste, touch, and dharmas—and so they manifest an adorned realm of the six sense objects. Ordinary people, however, crave the realm of the six sense objects, but do not have it, and so pursue fragrance and avoid stench. We live in this evil age of the five turbidities. Although it is not pure, we drift along and forget to turn back; we cannot let it go. In the Western Land of Ultimate Bliss, there are no kinds of suffering, only every kind of joy. The ground is made of pure gold, and there are seven rows of railings and seven layers of nets, welcoming immigrants to come and live there and become citizens without any conditions. Yet sentient beings are strange: although the Land of Ultimate Bliss is so happy, they still do not want to go and live there. The Saha World is full of suffering, yet they still do not want to leave it. This is truly pitiful! Again, there were a hundred thousand kotis of flower parasols, garland parasols, and jeweled parasols. The gods held these parasols in their hands, standing in straight rows throughout the four directions, perfectly aligned and magnificent. There were also a hundred thousand kotis of precious garments spread above the lion throne as adornment.
A hundred million kotis of towers and pavilions were adorned in dazzling splendor. A hundred million kotis of maṇi nets and a hundred million kotis of jeweled nets spread over them, covering them completely. A hundred million kotis of nets of jeweled necklaces hung down on all four sides. A hundred million kotis of nets of adornments, a hundred million kotis of canopy nets, a hundred million kotis of garment nets, and a hundred million kotis of jeweled curtain nets were spread over them. A hundred million kotis of nets of jeweled lotuses blossomed in radiant splendor. A hundred million kotis of nets of precious incense had fragrances so exquisite and wondrous that they delighted the hearts of all.
Commentary: There were also a million million mansions, exceedingly beautiful, radiant, solemn, and magnificent. There were also a million million nets of mani jewels and a million million nets of various precious jewels, covering the area above the site of enlightenment. There were also a million million jeweled garlands hanging down all around the four sides of the site of enlightenment, shining with five lights and ten colors, brilliantly dazzling to the eye. Such a realm is truly inconceivable.
Again, there are a hundred myriad kotis of ornamental nets, jeweled canopy nets, jeweled garment nets, and jeweled curtain nets. These nets are spread overhead above the bodhimanda to adorn it. There are also a hundred myriad kotis of jeweled lotus-flower nets, whose flowers are especially fresh and beautiful, delighting all who see them and making them want to gaze upon them. There are also a hundred myriad kotis of fragrance nets. Their fragrance is especially sweet and wondrous, utterly extraordinary, causing those who smell it to feel joyful and attain a realm of abundant Dharma joy.
A hundred trillion canopies adorned with jeweled bells, whose bells, gently stirred, produced harmonious and graceful sounds; a hundred trillion sandalwood-jeweled canopies, whose fragrance pervaded everywhere; a hundred trillion jeweled flower canopies, whose flowers blossomed luxuriantly; a hundred trillion canopies of garments in manifold exquisite colors, rare in the world; a hundred trillion Bodhisattva canopies, a hundred trillion canopies of assorted colors, a hundred trillion gold canopies, a hundred trillion lapis lazuli canopies, and a hundred trillion canopies of various jewels—all spread above; a hundred trillion canopies made of every kind of jewel, adorned with great maṇi jewels.
Commentary: There are also a hundred thousand kotis of jeweled bell curtains. When the bells sway, they produce harmonious sounds that are very pleasing to the ear and awaken those who hear them.
Again, there were a hundred trillion sandalwood canopies, whose fragrance permeated the entire site of enlightenment. Again, there were a hundred trillion canopies of jeweled flowers, whose blossoms opened in great profusion, fresh and beautiful. Again, there were a hundred trillion canopies of garments in wondrous colors. Garments in these wondrous colors were exceedingly rare in the world. Whoever saw these garments could not take their eyes off them, even for a moment, and felt joyful. Again, there were a hundred trillion Bodhisattva canopies, canopies of variegated colors, canopies of pure gold, canopies of lapis lazuli, and canopies of various kinds of jewels, all spread over the site of enlightenment. Again, there were a hundred trillion canopies made of every kind of jewel, adorned with great maṇi jewels.
A hundred million kotis of wondrous jeweled flowers, glittering all around as adornment; a hundred million kotis of Tần-bà canopies, exquisitely interwoven; a hundred million kotis of jeweled garlands and a hundred million kotis of fragrant garlands, hanging down on all four sides; a hundred million kotis of heavenly incense of enduring fragrance, whose scent perfumed everywhere; a hundred million kotis of heavenly adornments and necklaces, a hundred million kotis of jeweled-flower necklaces, a hundred million kotis of superior treasure-store necklaces, a hundred million kotis of maṇi-jeweled necklaces, and a hundred million kotis of ocean maṇi-jeweled necklaces, adorning the seat and the body; a hundred million kotis of wondrous jeweled streamers, used as hanging bands.
Commentary: Again, there are hundreds of thousands of millions of beautiful precious flowers, spread all around and adorning everything most splendidly. Again, there are hundreds of thousands of millions of tần bà canopies. Tần bà is translated as “substance of bodily images”; like images in a mirror, they all have precious substances above them radiating light. This realm is exceedingly wondrous and supreme: all things intermix, the myriad phenomena appearing in profusion, without the slightest confusion. Again, there are hundreds of thousands of millions of jeweled garlands and fragrant garlands, hanging down on all four sides as adornments. This adornment is layered upon layered, without end. Again, there are hundreds of thousands of millions of solid heavenly incense, whose fragrance fills the space above. Again, there are hundreds of thousands of millions of heavenly adornment necklaces: garlands of precious flowers, garlands of superior-treasury jewels, garlands of mani jewels, and garlands of mani jewels from the sea, used to adorn the body of the lion throne. These garlands are made by stringing together the seven precious substances and hanging them down over the throne as ornaments. Again, beautiful precious silks, hundreds of thousands of millions of them, are hung down to serve as adornments.
A hundred trillion Indra-vajra jewels, a hundred trillion sovereign mani jewels, and a hundred trillion treasuries of wondrous-colored pure gold were used as inlaid adornments; a hundred trillion Vairocana mani jewels and a hundred trillion Indra mani jewels shone with radiant light; a hundred trillion celestial adamantine mani jewels were used as paired windows; a hundred trillion pure merit mani jewels displayed wondrous colors; a hundred trillion pure wondrous-treasury jewels were used for doors and gateways; a hundred trillion half-moon jewels, supreme in the world, a hundred trillion immaculate-treasury mani jewels, and a hundred trillion lion-face mani jewels were interspersed as adornments; a hundred trillion Mind-King mani jewels fulfilled every wish; a hundred trillion Jambunada mani jewels, a hundred trillion pure-treasury mani jewels, and a hundred trillion Indra-banner mani jewels all emitted radiant light, adding blessings to what lay above; a hundred trillion white-silver-treasury mani jewels and a hundred trillion Sumeru-banner mani jewels adorned the treasury.
Commentary: Again, there were a million kotis of precious Indra-vajra jewels, sovereign maṇi jewels, and wondrously colored stores of true gold, arranged in an inlaid pattern as adornment. Again, there were a million kotis of Vairocana (Pervading Everywhere) maṇi jewels and Indra (Lord of the Gods) maṇi jewels, which emitted great radiant light, illuminating the worlds in the ten directions. Again, there were a million kotis of adamantine heavenly maṇi jewels, used as windows. Again, there were a million kotis of pure-merit maṇi jewels, shining with beautiful, wondrous colors. Again, there were a million kotis of pure, wondrous treasure stores, used as great gates. Again, there were a million kotis of the finest half-moon jewels in the world, stainless-store maṇi jewels, and lion-faced maṇi jewels. These treasures were arranged in an inlaid pattern to adorn the site of enlightenment. Again, there were a million kotis of mind-king maṇi jewels (wish-fulfilling jewels); these jewels caused every wish to be fulfilled according to one’s heart’s desire. Again, there were a million kotis of Jambūnada maṇi jewels, pure-store maṇi jewels, and emperor-banner maṇi jewels. All these treasures emitted great radiant light, covering the space above and illuminating everywhere throughout the ten directions. Again, there were a million kotis of silver-store maṇi jewels and Sumeru-banner maṇi jewels, used to adorn the treasure stores.
A million kotis of pearl necklaces, a million kotis of lapis-lazuli necklaces, a million kotis of red-jewel necklaces, a million kotis of mani necklaces, a million kotis of radiant-jewel necklaces, a million kotis of necklaces of mani jewels containing all manner of treasures, a million kotis of necklaces of red pearls most delightful to behold, a million kotis of necklaces of mani jewels containing boundless forms and colors, a million kotis of supremely pure, peerless jewel necklaces, and a million kotis of radiant, superior mani-jewel necklaces hung all around as adornment; a million kotis of mani bodies, adorned with exceptional splendor; a million kotis of Indra’s wondrously colored jewels…
Commentary: There are also hundreds of thousands of millions of strings of pearls, strings of lapis lazuli, strings of red jewels, strings of maṇi jewels, strings of luminous jewels, strings of maṇi jewels of every kind, strings of red pearls most delightful to behold, strings of precious maṇi jewels containing boundless colors and forms, strings of incomparable, supremely pure jewels, and strings of precious maṇi jewels of surpassing radiance. These ten kinds of strings are spread out and hung down on all four sides as adornments.
Why must strings of precious jewels be used to adorn the place of practice? To signify its sublime, inconceivable qualities. It also causes beings with greedy minds to wish to be born in heaven and obtain some jewels. Although they cannot obtain them, merely seeing them makes them rejoice in their hearts. All beings with greedy minds must cultivate the merit and blessings of heaven by practicing the ten wholesome deeds and keeping the five precepts. When their merit and virtue are complete, they will be born in heaven. Therefore:
First, use desire as a hook;
then lead them into the Buddha’s wisdom.
If that were not so, why speak of such adornments? In particular, jewels are used as adornments because sentient beings are greedy. Once they hear of a heavenly realm filled with jewels, they will arouse the bodhi mind and strive to cultivate the Way, practicing until they reach heaven and see them. These jewels, which have form, cannot end birth and death. Therefore, they must go a step further: arouse the bodhi mind and courageously and diligently cultivate the unsurpassed path of bodhi, attaining the fruit of the unsurpassed Way. Then they will escape the three realms and end birth and death.
There were also a hundred million koti wondrous body-mani jewels used to adorn the bodhimanda, and a hundred million koti Indra jewels of wondrous colors used to adorn the bodhimanda. When the Buddha came to preach at the Jeweled Adornment Palace in the Tushita Heaven, the king of the Tushita Heaven was honored, so he brought out all his precious treasures to adorn the bodhimanda and show his welcome to the Buddha.
One hundred trillion fragrances of black sandalwood, one hundred trillion fragrances of inconceivable realms, one hundred trillion wondrous fragrances of the ten directions, one hundred trillion supreme fragrances, and one hundred trillion exceedingly delightful fragrances all emit their scent, perfuming the ten directions everywhere; one hundred trillion Bimbara fragrances are scattered throughout the ten directions; one hundred trillion Pure Light fragrances perfume all sentient beings; one hundred trillion fragrances of every kind and color, boundless in extent, perfume all Buddha lands and never cease; one hundred trillion anointing fragrances, one hundred trillion fumigating fragrances, and one hundred trillion burning fragrances send their scents far and wide, perfuming everything; one hundred trillion lotus-treasury agarwood fragrances emit a great sound; one hundred trillion playful fragrances can transform the minds of beings; one hundred trillion Aruna fragrances perfume everywhere, their flavor sweet and delicious; one hundred trillion awakening fragrances spread everywhere, bringing tranquility to the faculties of all who hear them. Moreover, there are one hundred trillion peerless King-of-Fragrance fragrances, adorned in manifold ways.
Commentary: Previously, all kinds of precious canopies, precious curtains, and precious garlands were used to adorn the bodhimanda. Now all kinds of incense are used to adorn the bodhimanda. The Tuṣita Heaven has a bodhimanda of this kind and a realm of this kind; everything is exceptionally wonderful and especially adorned. First, the bodhimanda is made beautiful and splendid; then the Buddhas are respectfully honored, and the great Flower Garland Dharma is expounded. This is the result of the Tuṣita Heaven king’s extensive practice of making offerings. It is also accomplished through his cultivation of merit and virtue, through the vows of all the Buddhas, and through the mutual response between all sentient beings and the Way.
There are hundreds of millions of billions of black sandalwood incense, incense of inconceivable realms, wondrous incense of the ten directions, supreme incense, and most delightful incense. All these incenses give off a fragrant aroma that fills the nostrils and wafts throughout the worlds of the ten directions. There are also hundreds of millions of billions of bimbara incense, whose fragrance spreads throughout the ten directions. There are also hundreds of millions of billions of pure-light incense, pure and luminous in fragrance, wafting throughout the worlds of the ten directions and reaching all sentient beings. Whoever smells this fragrance gives rise to the bodhi mind and cultivates the unsurpassed path of bodhi. There are also hundreds of millions of billions of incenses of boundless varieties of colors, wafting throughout all the lands of the Buddhas in the ten directions; their fragrance never fades.
Again, there are hundreds of trillions of ointment incenses, fumigating incenses, and burning incenses. Their fragrances spread forth and permeate all sentient beings throughout the Dharma Realm.
Again, there are hundreds of trillions of lotus-treasury agarwood incenses. This sandalwood incense is very heavy; when placed in water, it sinks to the bottom, which is why it is called “sinking-in-water incense.” This incense has a distinctive fragrance. Once it is burned, its scent can be smelled even from very far away. It can also emit very loud sounds—truly wondrous beyond description.
Again, there are hundreds of trillions of play incenses. These incenses can transform sentient beings’ defiled minds into pure minds, turn evil into good, and inspire them to bring forth the bodhi mind.
Again, there are hundreds of trillions of aruna incenses (reddish-pink in color). Their fragrance permeates the entire Dharma Realm, and their flavor is very sweet and fragrant.
Again, there are hundreds of trillions of incenses that can bring awakening. Their fragrance spreads everywhere, enabling sentient beings who smell it to quiet all their faculties and open great wisdom.
Again, there are hundreds of trillions of peerless Incense Kings, which create all kinds of adornments.
The ingredients used to make incense are mostly sandalwood; flowers or grasses are rarely used as aromatic materials.
Rained down a hundred trillion clouds of heavenly flowers, a hundred trillion clouds of heavenly incense, a hundred trillion clouds of heavenly powdered incense, a hundred trillion clouds of heavenly kusuma flowers, a hundred trillion clouds of heavenly padma flowers, a hundred trillion clouds of heavenly utpala flowers, a hundred trillion clouds of heavenly kumuda flowers, a hundred trillion clouds of heavenly pundarika flowers, a hundred trillion clouds of heavenly mandara flowers, and a hundred trillion clouds of all kinds of heavenly flowers.
Commentary: It is like the sky raining down many hundreds of millions of clouds of heavenly flowers, clouds of heavenly incense, clouds of heavenly powdered incense, clouds of heavenly kusuma flowers, clouds of heavenly padma flowers (red lotuses), clouds of heavenly utpala flowers (blue lotuses), clouds of heavenly kumuda flowers (yellow lotuses), clouds of heavenly puṇḍarīka flowers (white lotuses), clouds of heavenly mandārava flowers (small white flowers), and clouds of all kinds of heavenly flowers. Although all kinds of flowers rain down, they do not touch the ground but float in space; hence they are called clouds.
It rained a hundred trillion clouds of celestial garments, a hundred trillion clouds of maṇi jewels, a hundred trillion clouds of celestial canopies, a hundred trillion clouds of celestial banners, a hundred trillion clouds of celestial crowns, a hundred trillion clouds of celestial ornaments, a hundred trillion clouds of celestial jeweled garlands, a hundred trillion clouds of celestial jeweled necklaces, a hundred trillion clouds of celestial sandalwood incense, and a hundred trillion clouds of celestial aloeswood incense.
Commentary: Again, it rains down many hundreds of thousands of kotis of clouds: clouds of celestial garments, clouds of precious maṇi jewels, clouds of celestial canopies, clouds of celestial banners, clouds of celestial crowns, clouds of celestial adornments, clouds of precious garlands, clouds of precious necklaces, clouds of celestial sandalwood incense, and clouds of celestial agarwood incense. Again, it rains these ten kinds of clouds to serve as adornments.
They erected one hundred trillion jeweled standards, hung one hundred trillion jeweled banners and one hundred trillion jeweled streamers, lit one hundred trillion incense burners, spread one hundred trillion jeweled garlands, held one hundred trillion jeweled fans, and wielded one hundred trillion jeweled fly-whisks. They hung one hundred trillion nets of jeweled bells, which gave forth wondrous sounds when stirred by a gentle breeze. One hundred trillion jeweled railings encircled the place; one hundred trillion jeweled sala trees stood in orderly rows; and one hundred trillion wondrous jeweled windows adorned it in splendid array. One hundred trillion jeweled trees cast shade all around; one hundred trillion jeweled pavilions were adorned with eaves and roof ridges; one hundred trillion jeweled gates hung with jeweled necklaces; one hundred trillion golden bells gave forth wondrous sounds; and one hundred trillion necklaces bearing auspicious marks hung down in pure adornment. One hundred trillion jeweled svastikas were able to dispel all evils; one hundred trillion golden treasuries were woven of golden thread; one hundred trillion jeweled canopies, with poles made of various jewels, were held aloft and arranged in rows; and one hundred trillion nets of every kind of jeweled adornment.
Commentary: Construct a hundred trillion jeweled standards, hang a hundred trillion jeweled banners, let a hundred trillion jeweled silk ribbons hang down, light a hundred trillion incense burners, spread out a hundred trillion jeweled garlands, hold a hundred trillion jeweled fans in hand, hold a hundred trillion jeweled fly-whisks in hand, and hang a hundred trillion jeweled bell-nets overhead. When the wind blows and sets the jeweled bells swaying, they produce wondrous, melodious sounds, most pleasing to the ear. There are a hundred trillion railings enclosing the whole area.
There are one hundred trillion precious tala trees. These trees are tall and large, standing more than seventy feet high, and their fruit is edible. The name is translated as “shore tree.” They are arranged in straight rows, aligned whichever way one looks, to the left or right. This symbolizes that one must cultivate all kinds of practices in order to make progress. When the cultivation of all kinds of practices is complete, one reaches the realm of perfection, which is also called “straight rows in order.” There are also one hundred trillion large and small windows, made of beautiful precious materials; they are not only lovely but also solemn and majestic.
Hundreds of millions of jeweled trees provide shade all around. Their branches and leaves are lush, blocking the sunlight and creating a cool feeling. There are hundreds of millions of jeweled towers and pavilions, towers rising above towers and pavilions above pavilions, extending without end and magnificently adorned. There are hundreds of millions of jeweled gates, each hung with dangling chains. There are hundreds of millions of golden bells hanging at every corner of the towers and pavilions. When the wind blows, they sway and ring out various musical notes, playing together in wondrous harmony. Hundreds of millions of auspicious-symbol chains hang down in pure and solemn adornment. Hundreds of millions of precious svastika emblems can dispel all evil. Seeing all the adornments of the sacred site brings joy and peace, cleansing the mind of all greed, anger, and delusion, as well as the eighty-four thousand afflictions. Why do we have afflictions? Because we cannot see the magnificent and auspicious realm of the Jeweled Adornment Palace in Tuṣita Heaven, and so every day we treat afflictions as if they were our food.
There are a million kotis of golden cloth canopies, embroidered with gold. There are a million kotis of jeweled parasols, all made of the seven treasures. The handles of the jeweled parasols are made of various treasures. The gods and humans hold the jeweled parasols, all arranged in neat, straight rows, aligned both lengthwise and crosswise, with nothing out of place. There are a million kotis of nets adorned with every kind of treasure, all adorning and interwoven throughout the site of enlightenment.
A million kotis of luminous jewels emit various kinds of light; a million kotis of lights shine everywhere; a million kotis of sun-treasury wheels and a million kotis of moon-treasury wheels are all formed from immeasurable multicolored jewels; a million kotis of fragrant flames shine through; a million kotis of lotus treasuries open and bloom in splendor; a million kotis of jeweled nets, a million kotis of flower nets, and a million kotis of fragrant nets spread over the top.
Commentary: There are trillions upon trillions of precious lights. These rare and wondrous treasures emit all kinds of light, illuminating the place of enlightenment. Again, there are trillions upon trillions of lights that shine everywhere. There are also trillions upon trillions of sun-wheel and moon-wheel treasuries, each formed from the accumulation of immeasurable hues of precious treasures. There are trillions upon trillions of fragrant flames, whose light shines through the emptiness of the Dharma realm. There are trillions upon trillions of lotus-flower treasuries, arranged in straight rows, their blossoms flourishing in freshness and beauty. And there are trillions upon trillions of jeweled nets, flower nets, and incense nets, all covering the space above.
One hundred trillion heavenly jeweled garments, one hundred trillion heavenly blue garments, one hundred trillion heavenly yellow garments, one hundred trillion heavenly red garments, one hundred trillion heavenly garments of wondrous colors, one hundred trillion wondrous garments of various kinds of jewels, one hundred trillion garments perfumed with various fragrances, one hundred trillion garments made entirely of jewels, and one hundred trillion pure white garments—all beautifully spread out, bringing joy to those who see them.
Commentary: There are hundreds of thousands of millions of divine garments and precious robes: blue celestial robes, yellow celestial robes, red celestial robes, wondrous celestial robes, celestial robes made of all kinds of wondrous treasures, robes perfumed with all kinds of incense, robes made entirely of precious jewels, and fresh white robes. These celestial garments are what the heavenly beings wear, made from all kinds of precious jewels. They are light, warm, and beautiful, and need no sewing. Hence, they are called “unsewn celestial robes”: they arise naturally. They also need no washing, because heavenly beings have no dust or dirt. Through heavenly blessings, if they think of food, food appears; if they think of clothing, clothing appears. They have no worries about food, clothing, or shelter, and devote themselves constantly to sitting in meditation. These garments are skillfully spread throughout the Bodhimandala, and anyone who sees them feels great joy.
One hundred trillion heavenly bell banners, one hundred trillion golden-net banners, emitting wondrous, subtle sounds; one hundred trillion heavenly silk banners, complete with every color; one hundred trillion incense banners, with fragrant nets hanging and spread out; one hundred trillion flower banners, raining every kind of flower; one hundred trillion heavenly garment banners, with wondrous garments hanging and spread out; one hundred trillion heavenly maṇi-jewel banners, adorned with many kinds of jewels; one hundred trillion banners of heavenly adornments, embellished with many kinds of ornaments; one hundred trillion heavenly garland banners, with garlands of many kinds of flowers arranged all around; one hundred trillion heavenly canopy banners, whose jewel bells ring in harmony, bringing joy to all who hear them.
Commentary: There are a million kotis of heavenly bell banners and golden net banners. When the wind blows and they sway, they ring out exceedingly beautiful sounds, very pleasing to the ear. There are a million kotis of embroidered heavenly banners, complete with every pattern. There are a million kotis of incense banners, spreading out nets of incense to adorn and embellish the place. There are a million kotis of flower banners, raining down all kinds of precious flowers; hence: “Heavenly precious flowers rain down, drifting gently as they fall,” adorning and embellishing the bodhimanda. There are a million kotis of heavenly robe banners, with all kinds of beautiful robes hanging and spread out. There are a million kotis of heavenly maṇi-jeweled banners, adorned with various kinds of jewels. There are a million kotis of ornamental banners, embellished with all kinds of ornaments. There are a million kotis of heavenly garland banners, with all kinds of flower garlands arranged in rows all around. There are a million kotis of heavenly canopy banners; the precious bells on them chime together without discord, in perfect order, causing all who hear them to feel joyful and free from affliction. The wonder lies right here.
A hundred trillion heavenly conches produce wondrous sounds; a hundred trillion heavenly drums produce great sounds; a hundred trillion heavenly harps produce subtle, wondrous sounds; a hundred trillion heavenly mudāras produce great, wondrous sounds; a hundred trillion kinds of heavenly instruments play all at once; a hundred trillion heavenly instruments of sovereign ease produce wondrous sounds, whose tones pervade all Buddha-lands; a hundred trillion heavenly instruments of transformation produce sounds like echoes, universally responding to all; a hundred trillion heavenly drums, when struck, produce wondrous sounds; a hundred trillion heavenly instruments of wish-fulfillment produce sounds spontaneously, their tones harmonizing with one another; a hundred trillion kinds of heavenly instruments produce wondrous sounds that extinguish all afflictions.
Commentary: There are a hundred trillion celestial conches, blown with the mouth, producing wondrous sounds. There are a hundred trillion celestial drums. Though no one beats them, they sound of their own accord, producing very loud sounds. These sounds are wondrous beyond description: the deaf can hear the drums, and the blind can see their forms. There are a hundred trillion celestial konghou (an ancient musical instrument), producing wondrous sounds. There are a hundred trillion celestial mauni-la (wind drums), producing loud sounds. Before the celestial music is played, it sounds by itself first, causing all the heavenly beings to hear it. There are a hundred trillion kinds of celestial music, all playing at once, their sound exceedingly pleasant to hear. There are a hundred trillion kinds of freely arising celestial music, playing together and producing wondrous, exceedingly pleasant sounds that reach all the Buddha-lands throughout the ten directions. There are a hundred trillion kinds of transformative celestial music. Though they are originally the wondrous sounds of various kinds of music, they can transform into sounds without end. One sound can transform into countless sounds, while countless sounds can give rise to a single kind of sound. This transformation is inconceivable. These sounds are like echoes, responding to the faculties of all sentient beings and causing them to purify their minds and lessen their desires, free from all afflictions.
Every day, when we study the sutras, we should surely be free of afflictions and anger. How can we become free of them? We must cultivate the Dharma practice of the six perfections and myriad practices: giving, upholding the precepts, patience, diligence, meditation, and wisdom. Everyone must pay special attention to the principles of the six perfections. In studying the sutras, we must believe, understand, practice, and realize. We must put the sutras into practice, not merely recite them aloud and treat that as enough, as if we had attained samādhi through words alone. We must earnestly put them into practice in our daily lives to attain the goal we seek.
A practitioner of the Way must clearly discern every state that arises. Whether it is true or false, favorable or adverse, do not cling to it or let your mind be moved. Then you will not be swayed by states, but will be able to transform them. Otherwise, lacking the power of concentration, unable to distinguish truth from falsehood, and clinging to states, you will be swayed by them and may easily become a follower of the demon king. Therefore, you must be careful. It is best to study closely the fifty kinds of skandha demons described in the Shurangama Sutra. Once you understand them, you will not fall for the demon king’s treacherous schemes.
Everyone! Would you like to hear music from heaven? Then you must practice the Dharma of forbearance: don’t get angry, and don’t curse or scold others. Once your practice of forbearance is perfected, you will attain the divine ear and be able to hear the music of heaven. That’s more or less how it works. Whether you believe it or not is up to you.
There are a hundred million celestial drums that, when struck, sound forth wondrous tones. There are a hundred million wish-fulfilling celestial instruments; their music fulfills one’s heart’s wishes and plays spontaneously, with sounds and rhythms harmonizing with one another, so that the more one listens, the more delighted one becomes. There are a hundred million kinds of celestial music, whose sounds are exceedingly wondrous and inconceivable. If you wish to hear a loud sound, it will be loud; if you wish to hear a soft sound, it will be soft. If you wish to hear a long sound, it will be long; if you wish to hear a short sound, it will be short. It satisfies your mind and fills you with great joy. When you feel joy, all afflictions are completely dispelled. At that time, wholesome roots grow, and no evil thoughts arise.
A million kotis of pleasing sounds, praising and making offerings; a million kotis of expansive sounds, praising and serving; a million kotis of profound sounds, praising the practice of cultivation; a million kotis of assemblies of wondrous sounds, praising the fruits of the Buddha’s deeds; a million kotis of subtle sounds, praising the truth as it really is; a million kotis of unobstructed, true and real sounds, praising the Buddha’s original practices; a million kotis of pure sounds, praising the offerings made to the Buddhas in the past; a million kotis of Dharma-gate sounds, praising the supreme fearlessness of all Buddhas; a million kotis of immeasurable sounds, praising the inexhaustible merits of the Bodhisattvas; a million kotis of sounds of the Bodhisattva stages, praising and expounding the practices corresponding to the characteristics of all Bodhisattva stages; and a million kotis of uninterrupted sounds, praising the Buddha’s merits, which are without interruption.
Commentary: There are a hundred thousand million pleasing Dharma sounds. Whatever kind of sentient being hears these sounds will give rise to joyful delight. Within these sounds, the Dharma is expounded, praising the merit of making offerings to the Buddhas. What merit is there? By making offerings to the Three Jewels, giving one and receiving ten thousand, and widely cultivating the field of blessings, one increases the wholesome roots of bodhi.
There are a hundred thousand million vast Dharma sounds. Within these sounds, the Dharma is expounded, praising the service rendered to the Buddhas. There are a hundred thousand million profound Dharma sounds. Within these sounds, the Dharma is expounded, praising the benefits of spiritual cultivation. Cultivate all Dharmas and attain all levels of fruition. Therefore:
“The man who practices attains; the woman who practices attains.
Each person attains through their own practice; without practice, there is no attainment.”
This is an extremely apt saying. There are also a hundred thousand kotis of wonderful sounds and wonderful Dharma sounds, praising the practices of the six perfections and the myriad deeds cultivated by the Buddhas of the past, through which they attained the unsurpassed awakening of bodhi. There are also a hundred thousand kotis of subtle sounds and subtle Dharma sounds, praising the principle and essence of suchness and the true aspect of reality. There are also a hundred thousand kotis of true, unobstructed sounds, praising the various practices cultivated by the Buddhas of old. There are also a hundred thousand kotis of pure sounds, praising how the Buddhas, when they cultivated the Bodhisattva path in the past, made offerings to the Buddhas. There are also a hundred thousand kotis of Dharma-gate sounds, praising the supreme Dharma gate of fearlessness attained by the Buddhas of the ten directions. There are also a hundred thousand kotis of immeasurable sounds, praising the inexhaustible merit and virtue cultivated by the Bodhisattvas through the six perfections and the myriad deeds. There are also a hundred thousand kotis of Bodhisattva-ground sounds, praising and revealing how Bodhisattvas cultivate the ten grounds, how they attain accomplishment, and how their practices accord with one another. There are also a hundred thousand kotis of uninterrupted sounds, praising the fact that the entire merit and virtue of the Buddhas of the ten directions is never interrupted.
A million kotis of sounds attuned to all things, praising and extolling the practice of seeing the Buddha; a million kotis of profoundly deep Dharma sounds, praising the principle to which the characteristics of the unobstructed wisdom of all dharmas accord; a million kotis of vast sounds, whose resonance fills all Buddha-lands; a million kotis of unobstructed, pure sounds, which, according to the inclinations of their minds, invariably bring them joy; a million kotis of sounds that do not abide in the three realms, causing those who hear them to enter deeply into the nature of the Dharma; a million kotis of joyful sounds, causing those who hear them to have unobstructed minds and deep faith and reverence; a million kotis of sounds of the Buddha’s realm, every sound they emit able to reveal the meaning of all dharmas; a million kotis of dhāraṇī sounds, skillfully proclaiming the distinctions among all Dharma phrases and decisively elucidating the Tathāgata’s secret treasury; a million kotis of sounds of all dharmas, their resonance harmonious and flowing, perfectly attuned to all kinds of music.
Commentary: There are a hundred thousand billion sounds that accord with the differing faculties of sentient beings. Through these sounds, the Dharma is spoken, extolling and praising how one should cultivate in order to see the Buddha and hear the Dharma, and then become a Buddha. There are also a hundred thousand billion profound Dharma sounds. These unsurpassed, profound and wondrous Dharma sounds praise all dharmas and the principles that accord with unobstructed wisdom. In other words, whatever Dharma one cultivates, one accords with that level of fruition. With pure wisdom, one will understand all the corresponding principles.
There are also a hundred thousand billion vast sounds. These Dharma sounds can reach all the Buddha-lands throughout the ten directions. There are also a hundred thousand billion pure, unobstructed sounds. These perfectly harmonious Dharma sounds are without impediment; they are not only pure, but also accord with the wishes of sentient beings, bringing joy to them all. There are also a hundred thousand billion sounds that do not abide in the Three Realms. When sentient beings hear these Dharma sounds, they enter deeply into the nature of Dharma and attain unobstructed wisdom.
There are also a hundred thousand billion sounds of the Buddha’s realm. They accord with the wondrous sounds spoken by the Buddha and can reveal all the principles of the wondrous Dharma, which are inexhaustible. There are also a hundred thousand billion Dharani sounds. These sounds skillfully expound all the different Dharma phrases. That is, each phrase and each word contains immeasurable principles within the Dharani. They can also expound and proclaim all the wondrous Dharmas. Within all dharmas, they further recite and uphold a hundred thousand billion Dharani sounds, whose transformations and principles are boundless and which contain all kinds of distinctions.
They definitively understand the Buddha’s secret treasury of teachings—that is, the esoteric Dharma teachings. These teachings are spoken for one person, while another does not know; they are spoken for this person, while that person does not know. They do not know one another, and so these are secret teachings.
There are also a hundred thousand billion sounds of all dharmas. In the sky, Dharma sounds naturally flow forth; these are Dharma sounds created through the Buddha’s transformations. These Dharma sounds are harmonious and beautiful as they are proclaimed, and all sentient beings can hear them. They accord with all kinds of music.
Today (April 9, 1976), we begin the seven-day Great Compassion observance. In the evening, after the purificatory sprinkling, we began reciting and upholding the Great Compassion Mantra. This Great Compassion Mantra was spoken in the past by ninety-nine kotis of Buddhas, as numerous as the sands of the Ganges. Out of compassion for all sentient beings, Bodhisattva Guanyin aroused great compassion, returned to the boat of compassion, and came to this Saha world to deliver all sentient beings from the sea of suffering and help them attain liberation. Therefore:
“The sea of suffering is boundless; turn back, and you will find the shore.”
As long as you sincerely recite the Great Compassion Mantra, you will receive inconceivable responses.
In immeasurable kalpas past, Bodhisattva Avalokiteshvara heard the Tathagata King of Heavenly Light, Pure Abiding, expound the Great Compassion Mantra to him and touch his head with a golden hand. After hearing the Dharma, he immediately advanced beyond the stage of the Eighth Ground Bodhisattva. His heart filled with great joy, and he at once aroused the aspiration for enlightenment: “If I can benefit all sentient beings, may I immediately be endowed with a thousand hands and a thousand eyes.” After he made this vow, the great earth suddenly trembled, and the light of the Buddhas of the ten directions shone upon his body. At that moment, the majestic form adorned with a thousand hands and a thousand eyes came into being. The hands have the power to rescue, and the eyes are used to illuminate. The thousand hands and thousand eyes represent a thousand kinds of spiritual powers and wisdom.
The meaning of the Great Compassion Mantra is: “Compassion can rescue those in suffering.” Whatever hardship or calamity one faces, if one sincerely and earnestly recites the Great Compassion Mantra, one can attain peace and turn misfortune into good fortune. Bodhisattva Avalokiteshvara said to the Buddha: “If sentient beings recite and uphold the Great Compassion Mantra yet cannot have their wishes fulfilled, I vow not to attain perfect enlightenment—except in the case of those who are unwholesome or insincere.” By reciting and upholding the Great Compassion Mantra, you not only attain freedom and ease, but also have all your wishes fulfilled. You can be free from suffering and calamities and attain happiness; you can pass through danger and attain peace. How can you be free from suffering and calamities? You must recite the Great Compassion Mantra. How can you escape danger? You must recite and uphold the Great Compassion Mantra.
Do not regard the Great Compassion Mantra as something simple and ordinary. Let me tell you: if you had no roots of goodness in the past or present, you would not even have heard the name of the Great Compassion Mantra, let alone recited and upheld it! Now, not only have you heard its name, but you also sincerely recite and uphold it. This is an opportunity that is difficult to encounter even once in a hundred thousand kalpas. What is more, a good spiritual advisor is guiding you in how to recite it, how to receive and uphold it, and how to cultivate it. This shows that you value it. In short, the Great Compassion Mantra has inconceivable benefits.
Within these seven days, you must wholeheartedly and reverently recite and uphold the Great Compassion Mantra. When your recitation reaches its utmost, your mind will be free of false thoughts. At that time, the ground of your mind will be pure. Some may see rays of light; others may see flowers. Some may have Bodhisattva Guanyin touch their heads and bestow blessings to open their wisdom. Others may smell an unusual fragrance.
Yet many people, though they recite and uphold the Great Compassion Mantra with utmost sincerity and earnestness, experience no particular spiritual signs. Do not be discouraged; you must continue reciting and upholding it. In time, a state of spiritual response and communion will surely appear before you.
Whether you see a spiritual state or do not see one, you must diligently recite and uphold it. If you see someone with dignified features, do not become attached to those features. If you do not see someone with dignified features, do not feel inferior or discouraged, thinking, “Oh! I have no wholesome roots—why can’t I see a Bodhisattva?” Wholesome roots may mature sooner or later. If you feel that your wholesome roots have not yet matured, you should nurture them by doing more meritorious deeds. Therefore:
“If wholesome roots have not yet been planted, cause them to be planted.
If they have already been planted, cause them to grow.
Once they have grown, cause them to mature.
Once they have matured, cause them to attain liberation.”
Those of you who are coming to Gold Mountain Monastery for the first time to study and practice the Buddhadharma must study with sincere hearts, fearing neither hardship nor difficulty. For these seven days, you must be vigorous and diligent; do not give rise to false thoughts. If you cultivate on the one hand while giving rise to false thoughts on the other, your efforts will not be single-minded. If you are not single-minded, you will not receive a response. Therefore:
“When unified, it is numinous; when divided, it disperses.”
If you recite with single-minded focus, you will receive a spiritual response. If scattered thoughts are running rampant, there will be no response. You must pay special attention to this point.
The benefits gained from reciting and upholding the Great Compassion Mantra could not be fully described, even if one spoke of them throughout all future ages. Anyone who recites and upholds the Great Compassion Mantra will absolutely not fall into the three evil realms. If they do fall into the three evil realms, then Bodhisattva Guanyin will not become a Buddha. For anyone who recites and upholds the Great Compassion Mantra, all ignorance will be transformed into wisdom; if it is not, then Bodhisattva Guanyin will not become a Buddha. The Great Compassion Mantra can cure the eighty-four thousand kinds of illnesses in the world. If you are ill—even to the point that doctors, both Eastern and Western, are at a loss—if you sincerely recite and uphold the Great Compassion Mantra, you will certainly recover without medicine. Such is its inconceivable efficacy.
At Gold Mountain Monastery, someone has experienced such a spiritual response. The illness was extremely difficult to treat, but reciting the Great Compassion Mantra cured the otherwise incurable disease. The spiritual power of the Great Compassion Mantra is wondrous beyond words. It all depends on how diligently you practice during these seven days. Whoever is sincere will receive a response and benefit. If you are ill, your illness will be cured. If you are not ill, your wisdom will open. Whatever you pray for, you will receive. Therefore, the Great Compassion Mantra is the inconceivable, Vast, Great, Efficacious, Responsive, Unimpeded Great Compassionate Mind Dharani. “Dharani” is translated as “total retention”: “embracing all dharmas and retaining immeasurable meanings.” It also means mantra, or a “true word”—a secret utterance.
“Mantra” has four meanings:
- The Mantra contains the names of the kings of ghosts and spirits. When the little ghosts hear the king’s name, they dare not act recklessly; they all have to obey the rules.
- It is like a military password. If you give the right response, nothing happens; if you do not, you are punished.
- The Mantra can secretly erase your karmic offenses without anyone knowing.
- The Mantra is the secret language of the Buddhas. Only the Buddhas know its principles.
Those of you who have come this time to attend the Seven-Day Great Compassion Dharma Assembly all have abundant good roots, virtuous conduct, and mature affinities, which is why you have come to Gold Mountain Monastery. I hope that, having entered this mountain of treasures, you will not leave empty-handed. You must obtain its treasures, which can be used without end. What are these treasures? They are the Great Compassion Mantra. The Great Compassion Mantra can cure illness, subdue demons, open up wisdom, and protect your peace and safety. In short, whatever you seek, you will obtain; your wishes will surely be fulfilled.
This seven-day Great Compassion Dharma Assembly is a very special one. Even in China, very few people recite the Great Compassion Mantra continuously for seven days as a record. I don’t know whether anyone has held a seven-day recitation in other countries. But I believe this is the first time in the United States. So I hope you will recite and uphold the Great Compassion Mantra with sincere minds. The merit is boundless.
We are currently holding a Great Compassion seven-day retreat and reciting the Great Compassion Mantra, which amounts to a hundred trillion recitations of the dharani. We are now reciting the wondrous verses of the Great Compassion Dharani. Each person recites it several tens of millions of times; with dozens of people reciting now, this too is called a hundred trillion utterances of the dharani.
In the Tusita Heaven, there are many Bodhisattvas, Pratyekabuddhas, Śrāvakas, and all the holy assemblies, reciting and upholding the Great Compassion Mantra, the Śūraṅgama Mantra, or the ten minor mantras. Thus, there are a hundred thousand kotis of dhāraṇī sounds.
The Great Compassion Mantra can be recited and upheld everywhere and at all times. In short, it can be recited while walking, standing, sitting, or lying down. As for the Śūraṅgama Mantra, it is best to recite and uphold it at four o’clock in the early morning, because the space is pure then, and a spiritual response can readily be obtained. At that time, the gods and sages passing through the sky above that place, upon hearing the sound of the mantra, immediately join their palms and stand in attendance. They remain standing in attendance until the mantra has been recited, and only then can they move on. This bears witness to the merit and virtue of reciting mantras.
Therefore, when reciting and upholding mantras, one must do so with the utmost reverence and solemnity. One must not be careless or make a show of it. The best place to recite mantras is the main hall where the Buddhas are enshrined; a quiet place is also suitable. But it must be a solemn and pure place.
One hundred trillion Bodhisattvas who had first aroused the aspiration, as soon as they saw this throne, greatly increased their aspiration for omniscience. One hundred trillion Bodhisattvas abiding on the ground felt pure joy; one hundred trillion Bodhisattvas engaged in practice attained pure understanding; one hundred trillion Bodhisattvas of noble birth dwelt in supreme aspiration and joy; one hundred trillion Bodhisattvas who had perfected skillful means embarked on the Mahayana path; one hundred trillion Bodhisattvas abiding in right mindfulness diligently cultivated every Bodhisattva path; one hundred trillion non-retrogressing Bodhisattvas purely cultivated every Bodhisattva ground; one hundred trillion childlike Bodhisattvas attained the light of all Bodhisattva samadhis; one hundred trillion Dharma-prince Bodhisattvas entered the inconceivable realms of the Buddhas; and one hundred trillion consecrated Bodhisattvas were able to manifest the ten powers of countless Tathagatas.
Commentary: There are a hundred myriad kotis of Bodhisattvas who have just brought forth the resolve for enlightenment. Suddenly seeing the lion throne, they further increase all their wisdom. This means that ignorance is diminished and there are no deluded, inverted thoughts.
There are also a hundred myriad kotis of Bodhisattvas at the Ground-Cleansing Abode. They have no deluded, inverted thoughts and have already attained purity. Because their bodies and minds are pure both within and without, they give rise to great joy.
There are also a hundred myriad kotis of Bodhisattvas at the Practice Abode. Once their minds are pure and joyful, they awaken and attain great liberation; all afflictions are gone. This is awakening to purity.
There are also a hundred myriad kotis of Bodhisattvas at the Birth into Nobility Abode. Abiding in the bliss of a superior resolve, they bring forth the great bodhi resolve and practice vigorously and diligently, never retreating from the vows they have made. At all times they give rise to joyful delight and have no sorrowful or anxious thoughts.
There are also a hundred myriad kotis of Bodhisattvas at the Abode of Perfecting Skillful Means. Although in the past they brought forth the bodhi resolve, their resolve for the Great Vehicle was still not firm. Once they attain this stage, they then give rise to the practices of the Great Vehicle.
There are also a hundred myriad kotis of Bodhisattvas at the Right Mind Abode, diligently and vigorously practicing all the Bodhisattva practices.
There are also a hundred myriad kotis of Bodhisattvas at the Nonretrogression Abode, purifying themselves as they practice the practices cultivated by Bodhisattvas of the Ten Grounds. Nonretrogression means the three kinds of nonretrogression:
- “Nonretrogression in position” means not regressing to the level of the Two Vehicles.
- “Nonretrogression in mindfulness” means not regressing from the practices cultivated by Bodhisattvas.
- “Nonretrogression in practice” means not regressing from the practice of the Bodhisattva path.
There were also hundreds of thousands of millions of Bodhisattvas abiding in the stage of pure youth, who had attained the right concentration and absorption, as well as the radiant wisdom of all Bodhisattvas. There were also hundreds of thousands of millions of Bodhisattvas abiding in the stage of Dharma King’s heirs. Although they had not yet realized Buddhahood, they had all entered the inconceivable realm of the Buddhas—that is, they also possessed the Buddhas’ wondrous spiritual powers and functions. There were also hundreds of thousands of millions of Bodhisattvas abiding in the stage of anointment, whose transformations arose according to their wishes, manifesting the Buddha’s wisdom of the Ten Powers and spiritual powers.
A hundred thousand kotis of Bodhisattvas attained sovereign supernatural powers; a hundred thousand kotis of Bodhisattvas gave rise to pure understanding; a hundred thousand kotis of Bodhisattvas’ minds gave rise to love and delight; a hundred thousand kotis of Bodhisattvas had deep, indestructible faith; a hundred thousand kotis of Bodhisattvas had great power; a hundred thousand kotis of Bodhisattvas’ renown increased; a hundred thousand kotis of Bodhisattvas expounded the meaning of the Dharma, bringing wisdom to certainty; a hundred thousand kotis of Bodhisattvas maintained right mindfulness without distraction; a hundred thousand kotis of Bodhisattvas gave rise to decisive wisdom; a hundred thousand kotis of Bodhisattvas attained the power of retention through hearing and retained all the Buddha’s teachings; a hundred thousand kotis of Bodhisattvas brought forth immeasurable, vast understanding; a hundred thousand kotis of Bodhisattvas abided in the faculty of faith.
Commentary: There are countless billions of Bodhisattvas who attain spiritual powers and freedom. Without needing to direct their thoughts or contemplate, they immediately know the causes and conditions of every realm. But an Arhat must direct his thoughts (reflect) and contemplate (enter meditation) before he can know the causes and conditions of every realm. There are countless billions of Bodhisattvas who give rise to pure wisdom and skillfully understand all dharmas. There are countless billions of Bodhisattvas who find joy in the dharma in their minds—that is, they take the dharma as their source of joy.
There are one hundred trillion Bodhisattvas who give rise to steadfast faith in all the Buddha’s teachings and cannot be corrupted by heterodox schools or deviant paths. The Bodhisattvas arouse the aspiration, have deep faith without doubt, and remain firm in their resolve. Therefore:
“Faith is the source of the Way, the mother of merit and virtue,
Nurturing and growing all wholesome dharmas.”
Only with firm faith can one avoid destroying the bodhi mind. There are hundreds of millions of Bodhisattvas, and their power is immense. Why must Bodhisattvas have power? Because only with great power can they subdue the heavenly demons and externalists. Take the Bodhisattva Mahāsthāmaprāpta, for example: whenever he raises a hand or moves a foot, the great earth trembles in six ways. From afar, the heavenly demons and externalists see him and flee; hence the saying, “At the sound of his name, they lose their nerve.” This is why Bodhisattvas have immense power—not to use it to oppress people, but to save them.
There are hundreds of millions of Bodhisattvas, and their fame grows greater day by day. Bodhisattvas do not seek fame or profit. Why, then, does their fame continue to grow? Because when Bodhisattvas are renowned, sentient beings can hear their names and bring forth the bodhi mind. Take the renown of the four great Bodhisattvas—Mañjuśrī, Samantabhadra, Avalokiteśvara, and Kṣitigarbha—as an example: everyone who hears their names gives rise to faith and reverence, and through faith, brings forth the resolve to cultivate the Way. Their renown also causes all heavenly demons and externalists to tremble when they hear their names, and not dare to cause trouble. This is why Bodhisattvas’ renown must grow. But Bodhisattvas do not cling to fame.
There are hundreds of thousands of millions of Bodhisattvas, who at every moment expound the principles of all wondrous Dharmas. Within a single principle, they can expound immeasurable principles; immeasurable principles do not depart from a single principle. Therefore:
“One gives rise to the infinite,
the infinite gives rise to one.”
Not only does this give rise to one’s own wisdom, it also enables sentient beings to hear the essential meaning of the Dharma. Wisdom can then be decisive and dispel all doubts.
There are a hundred trillion Bodhisattvas who attain right mindfulness, right concentration, and right thought. Once they have right mindfulness, right concentration manifests before them. When right concentration manifests before them, they are not scattered.
There are also a hundred trillion Bodhisattvas whose wisdom and radiance are exceedingly keen. They have no doubts about any of the Dharmas and give rise to decisive wisdom.
There are also a hundred trillion Bodhisattvas who attain hearing and retention, cultivate what they retain, and gain wisdom through cultivation, so that the wisdom of hearing manifests before them. Thus: “Once it enters the ear, it is forever a seed of the Way.” It cannot be changed—this is the power of hearing and retention. Nor can it be forgotten—this is the manifestation of the wisdom of hearing.
Once one has wisdom, matters and principles that were unclear become clear as soon as one reflects on them. Even after understanding, one must still practice. Only through practice can all the gates of conduct be perfected; this is the wisdom of cultivation perfected. Therefore, one must practice in accordance with the Dharma. To have wisdom without practicing is impossible—just like counting another person’s jewels, while in the end having nothing oneself.
There are a hundred trillion Bodhisattvas who give rise to immeasurable, boundless, broad awakening and understanding.
There are a hundred trillion Bodhisattvas who abide in the faculty of faith and have not the slightest doubt about the Buddhadharma. From the five faculties of faith, vigor, mindfulness, concentration, and wisdom arise the five powers of faith, vigor, mindfulness, concentration, and wisdom. With these five powers to nurture them, the faculty of faith grows, the faculty of vigor grows, the faculty of mindfulness grows, the faculty of concentration grows, and the faculty of wisdom grows.
Once one has wisdom, one single-mindedly practices; one becomes proficient in every gate. Thus: “Understand one thing, understand everything.”
A hundred trillion Bodhisattvas attain the pāramitā of giving and are able to give everything; a hundred trillion Bodhisattvas attain the pāramitā of precepts and fully uphold all the precepts; a hundred trillion Bodhisattvas attain the pāramitā of patience, their minds unmoved by delusion, and are able to endure all the Buddha’s Dharma; a hundred trillion Bodhisattvas attain the pāramitā of diligence and are able to practice immeasurable diligence in liberation; a hundred trillion Bodhisattvas attain the pāramitā of meditation and are fully endowed with the radiance of immeasurable meditative concentrations; a hundred trillion Bodhisattvas attain the pāramitā of wisdom, whose radiant wisdom is able to illuminate all; a hundred trillion Bodhisattvas fulfill great vows, all of them pure; a hundred trillion Bodhisattvas attain the lamp of wisdom, clearly illuminating the Dharma-gates; a hundred trillion Bodhisattvas are illumined by the light of the Dharma of the Buddhas of the ten directions; a hundred trillion Bodhisattvas pervade the ten directions, expounding the Dharma that dispels delusion.
Commentary: There are one hundred trillion Bodhisattvas who have attained the Perfection of Giving. “Paramita” means “reaching the other shore.” Through giving, one can reach the other shore. There are three kinds of giving:
- Giving of wealth: This is divided into inner wealth and outer wealth. Inner wealth means one’s head, eyes, marrow, and brain; outer wealth means one’s land, country, wife, and children. One must give everything to those in need.
- Giving of the Dharma: This means explaining the sutras and teaching the Dharma, printing and distributing sutras, translating and annotating sutras, or even dedicating oneself to Buddhism and using one’s labor to perform meritorious deeds—all of these fall within the scope of giving the Dharma.
- Giving fearlessness: If someone is frightened by something, one should find a way to rescue them or comfort them, so that they may be at peace.
If Bodhisattvas do not attain the Perfection of Diligence, they will not wish to give. Not only will they not give to others; instead, they will teach others to give to them. If they do not give outwardly, but instead turn the giving inward—from others to themselves—this cannot be called giving; it is greed. Giving everything means relinquishing both inner and outer possessions to others. One cannot say, “What possessions have I given? What good deeds have I done? What merits do I have?” To have such thoughts is to be attached to appearances. If one is attached to appearances, one will only gain the blessings of rebirth in the heavens. It is like shooting an arrow upward into the sky: when its force is spent, it still falls to the ground. Thus, when one’s heavenly blessings are exhausted, one will be born in the human realm, where one may suffer or enjoy blessings, and in the next life things will not go as one wishes.
Look at the wealthy people in the world. Most of them have already exhausted their blessings in heaven and are born again in the human realm, either as wealthy men or as paupers. Some get what they wish for, while others do not. If one is not attached to appearances, that is perfect giving. Dedicate the merit of this giving to the Buddha Path, and in the future one will become a Buddha.
Again, there were hundreds of trillions of Bodhisattvas who attained the Perfection of Upholding the Precepts. We must observe the precepts in order to reach the other shore. There are many kinds of precepts. Laypeople have the five precepts, the eight precepts, and the Bodhisattva precepts. Monastic novices have ten precepts, monks have 250 precepts, and nuns have 348 precepts. Those who receive the Bodhisattva precepts undertake ten major and forty-eight minor precepts. The five precepts are the fundamental major precepts. All Buddhists must observe them and not violate them. If everyone observes the five precepts, families will be harmonious, society will be secure, nations will be prosperous and strong, and the world will be at peace.
Again, there were hundreds of trillions of Bodhisattvas who attained the Perfection of Patience. They were able to practice the Dharma-door of patience; when their practice was perfected, they would reach the other shore. Practicing the virtue of patience is not easy. You may be able to endure once, twice, or at most three times, but by the fourth time, you can no longer endure. Some cannot even endure once. You should know that if you cannot endure, you cannot reach the other shore.
Why can’t one endure? Because one lacks the power of concentration; reason cannot control emotions, and when emotions are stirred, one cannot endure. To cultivate the Way is to cultivate patience. How should one cultivate the Dharma? First, one must uphold the precepts and guard against evil karma of body, speech, and mind. From precepts arises concentration; from concentration arises wisdom. Therefore:
“The eyes see forms, yet within there is nothing;
The ears hear worldly affairs, yet the mind takes no notice.”
To remain unmoved when facing circumstances is patience. The ancient sages said:
“When a thought arises, a hundred things exist;
when thought ceases, ten thousand things are gone.”
The world of physical phenomena (mountains, rivers, and the great earth) and the world of sentient beings are both formed by a single thought of ignorance. If that single thought of ignorance can be shattered, then all is empty.
Patience includes patience with living beings, patience with the Dharma, and the patience of non-arising Dharma. Someone respects you, yet you do not give rise to a mind of arrogance. Someone slanders you, yet you do not give rise to a mind of anger; this is patience with living beings. You must patiently endure cold and heat, hunger and thirst; you must calmly endure what you experience, without giving rise to worry or sorrow; this is patience with the Dharma. Bodhisattvas who have realized the patience of non-arising Dharma neither see the slightest Dharma arise nor see the slightest Dharma cease; this is patience in the mind. All dharmas have no mark of arising; all dharmas have no mark of ceasing. The Buddha-Dharma is as vast as the ocean, but do not look at it and sigh; instead, you must delight in it. This too is patience. Patience resides in the mind: do not see the Buddha-Dharma and give rise to a mind of retreat. The Buddha-Dharma is so abundant, yet you can patiently endure it. The Buddha-Dharma is profound, yet you can patiently endure it. The Buddha-Dharma is so wondrous, yet you can patiently endure it. In short, you can patiently endure it all. This is the Perfection of Patience. No matter what happens, your mind does not waver; you can patiently endure all the Buddha-Dharma.
There were also a hundred thousand myriad kotis of Bodhisattvas who attained the Perfection of Vigor. There are two kinds of vigor: bodily vigor and mental vigor. Diligently cultivating wholesome dharmas is bodily vigor; diligently cultivating the wholesome path is mental vigor. Through vigor, one can escape the Three Realms, transcend the six paths, end birth and death, and realize the Buddha Way. How should one cultivate? Do not be heedless; do not be lazy. Strive forward with courage and vigor—there is no other Dharma.
Again, there were a hundred trillion Bodhisattvas who attained the Dhyāna Pāramitā. Dhyāna means *dhyāna*, translated as “calm reflection.” It means sweeping away all deluded thoughts and focusing the mind on a single right thought. In this way, one will be endowed with immeasurable radiant meditative concentrations. With samādhi, the radiance of wisdom appears before one. Hence, “wisdom and liberation.” This wisdom is fundamental wisdom; it is also the accomplishment of the four kinds of wisdom: the wisdom of accomplishing tasks, the wondrous observing wisdom, the wisdom of equality, and the great perfect mirror wisdom.
Again, there were a hundred thousand kotis of Bodhisattvas who attained Prajñā Pāramitā. Prajñā is translated as “wisdom.” There are three kinds of Prajñā:
- Prajñā in written texts.
- Contemplative Prajñā.
- Prajñā of true reality.
This luminous wisdom can illuminate all of space throughout the Dharma Realm. This wisdom arises from meditative concentration. Therefore: Penetrating all dharmas is knowledge;
ending delusion and realizing the truth is wisdom.
There were also a million kotis of Bodhisattvas, all pure, who had perfected the power of the great vows they had made in the past. There are two kinds of vows:
– First is the vow to seek bodhi: above, seek the Buddha Way; below, liberate sentient beings.
– Second is the vow to benefit and bring joy to others: that is, to awaken oneself and awaken others, to liberate oneself and liberate others, and to benefit oneself and benefit others. Practicing without making vows is like a tree that blossoms but bears no fruit.
There were also hundreds of millions of Bodhisattvas who attained all the lamps of wisdom, whose radiance illuminated every Dharma-gate—that is, clearly revealing the true aspect of all dharmas. This wisdom is divided into true wisdom and deluded wisdom. When one encounters a realm and knows it without thinking, that is true wisdom. If one reflects and investigates, that is deluded wisdom.
There were also a hundred trillion Bodhisattvas, illuminated by the Dharma light of the Buddhas of the ten directions. Hence, “The Buddha’s light shines everywhere,” illuminating all sentient beings. Whoever is reached by the Buddha’s light will surely awaken wisdom. How can one be reached by the Buddha’s light? One must diligently cultivate the precepts, concentration, and wisdom, and eliminate greed, anger, and delusion. When one’s merits and virtues have been perfected, one will then be reached by the Dharma light of the Buddhas.
There were also a quadrillion Bodhisattvas who came throughout the worlds of the ten directions, expounding to all sentient beings the method for freeing themselves from ignorance. In other words, they expounded the Dharma-gate for attaining wisdom. Once one has wisdom, one clearly understands good and evil and does nothing deluded or inverted. That is, one does not give rise to delusion or create evil karma, and so will not undergo karmic retribution in the future. To leave ignorance and realize wisdom—this is the purpose of studying Buddhism.
Why do we have afflictions? Because of ignorance. Why is there ignorance? Because of ignorance. Why is there anger? Because of ignorance. Why is there delusion? Because of ignorance. Everything is created because of ignorance. We create inverted karma and cannot escape the Three Realms. If we want to escape the Three Realms, we must first learn the Buddha Dharma without ignorance. Only by diligently studying Prajna and diligently cultivating Prajna can we leave ignorance behind and be free of delusion. This is the fundamental Dharma door.
A million kotis of Bodhisattvas universally enter all the Buddha realms; a million kotis of Bodhisattvas, their Dharma bodies reaching every Buddha-land; a million kotis of Bodhisattvas attain the Buddha’s voice and are able to widely open up and enlighten; a million kotis of Bodhisattvas attain the skillful means for giving rise to all-knowledge; a million kotis of Bodhisattvas attain all Dharma gates; a million kotis of Bodhisattvas accomplish Dharma wisdom, like a jeweled banner, able to universally reveal all the Buddhadharma; a million kotis of Bodhisattvas are able to manifest fully the realm of the Tathāgata.
Commentary: There are hundreds of thousands of millions of Bodhisattvas who can enter all the lands of the Buddhas and help the Buddhas propagate the Dharma and teach and transform sentient beings. There are hundreds of thousands of millions of Bodhisattvas whose Dharma bodies, whenever and wherever the occasion arises, go to all the lands of the Buddhas to expound the wondrous Dharma, causing sentient beings to bring forth the bodhi mind. There are hundreds of thousands of millions of Bodhisattvas who hear the Buddhas’ voices teaching the Dharma and attain broad awakening; they also enable sentient beings to awaken. This is the Bodhisattvas’ spirit of compassion. There are hundreds of thousands of millions of Bodhisattvas who attain the skillful means of omniscience and use these skillful means to teach and transform sentient beings. There are hundreds of thousands of millions of Bodhisattvas who realize all the Dharma gates and have perfected them all—that is, the eighty-four thousand Dharma gates, each one successfully cultivated. There are hundreds of thousands of millions of Bodhisattvas who have perfected the wisdom of the Dharma, like a jeweled banner, which can reveal all the Buddha-Dharma everywhere, enabling all sentient beings to understand the true meaning of the Buddha-Dharma. There are hundreds of thousands of millions of Bodhisattvas who can manifest all the realms of the Tathagata.
One hundred trillion kings of the gods respectfully bowed in homage; one hundred trillion Dragon Kings gazed intently without weariness; one hundred trillion Yaksha Kings joined their palms above their heads; one hundred trillion Gandharva Kings aroused pure faith; one hundred trillion Asura Kings abandoned their pride; one hundred trillion Garuda Kings held silk ribbons in their mouths; one hundred trillion Kinnara Kings rejoiced and leaped for joy; one hundred trillion Mahoraga Kings joyfully gazed up; one hundred trillion lords of the worlds bowed their heads in homage; one hundred trillion kings of the Trāyastriṃśa Heaven gazed without blinking; one hundred trillion kings of the Yāma Heaven rejoiced and praised; one hundred trillion kings of the Tuṣita Heaven prostrated themselves in homage; one hundred trillion kings of the Nirmāṇarati Heaven bowed their heads in reverence; one hundred trillion kings of the Paranirmitavaśavartin Heaven respectfully joined their palms; one hundred trillion Brahmā Kings observed with single-minded attention; one hundred trillion Maheśvara Heaven Kings reverently made offerings; one hundred trillion Bodhisattvas raised their voices in praise.
Commentary: Hundreds of thousands of millions of Heavenly Kings, all at the same time, were in the Jeweled Adornment Hall, respectfully bowing to the Buddha. Hundreds of thousands of millions of Dragon Kings, all at the same time, were in the Hall of Universal Adornment, contemplating and listening to the Buddha expound the wondrous Dharma. Through this opportunity to behold the Buddha, they never grew weary.
Why are dragons born as dragons? In the past, they practiced the Great Vehicle Dharma with great diligence, but did not uphold the precepts. Thus, “their commitment to the Vehicle was urgent, while their observance of the precepts was lax.” Because their commitment to the Vehicle was urgent, they had spiritual powers. Because their observance of the precepts was lax, they became animals.
Dragons can transform themselves, growing large or small in countless ways. They can fly through the sky, travel through water, and move about on land; hence, they are said to have vast spiritual powers. When they make their bodies large, they fill the entire sky; when they make their bodies small, they are like specks of dust.
Although dragons have spiritual powers, many worms live inside their bodies, eating their flesh and drinking their blood. Why must they undergo such a karmic retribution? Because dragons are extremely prone to anger and often spew poison to harm living beings, they suffer the retribution of worms gnawing at their bodies.
At Nam Hoa Temple in Guangdong Province, there was a pond inhabited by an evil dragon. A poisonous dragon lived in it and often spewed toxic fumes, leaving the monks at Nam Hoa Temple unable to live in peace and even causing all kinds of illnesses. One day, the dragon appeared in the pond again, baring its fangs and brandishing its claws, looking very imposing. Just then, the Sixth Patriarch Huineng went to the pond and said to the dragon, “You are quite capable! You can transform yourself to become this large, but you cannot transform yourself to become small.” – The venomous dragon heard this and immediately shrank its large body into a small one, about seven or eight tấc long, swimming back and forth in the pond, completely at ease.
– The Sixth Patriarch Huineng then said to it, “You have some skill, transforming from a large body into a small one, but you don’t dare jump into my bowl.” – Hearing this, the poisonous dragon immediately leapt into the Sixth Patriarch’s bowl.
At that time, the Sixth Patriarch preached the Dharma to the dragon, helping it transcend and be reborn. The dragon’s body is still kept in a pagoda at Nanhua Temple.
There are a hundred trillion Yaksha Heavenly Kings. They join their palms above their heads, as in the palms-together gesture of Esoteric Buddhism. “Yaksha” is translated as “swift demon.” There are three kinds: One is a demon walking in the air.
– Second are demons that walk in the sky.
– The third are ghosts that travel on the ground, moving as if flying, very swiftly; hence they are called swift ghosts.
Yakshas are one of the eight classes of devas and nāgas, and are also guardian deities. They delight in wearing tall hats; when someone bows to them and praises them, they become very pleased and feel very comfortable in their hearts. Anyone who likes wearing tall hats will certainly become a Yaksha demon in the future.
There were a hundred billion Càn Thát Bà Kings. They were in the Hall of Jeweled Adornments, listening to the Buddha expound the Dharma. They gave rise to pure faith and reverence, honored the Buddha, and made offerings to him. But their greed was great, and they were unwilling to give alms. Thus, “they had great wealth but gave sparingly.” Càn Thát Bà is translated as “scent-sniffing spirits”; they are very fond of smelling fragrances. Wherever there is a fragrance, they follow its scent and come. So when the Jade Emperor wishes to enjoy music, he burns a special kind of incense. Smelling its fragrance, they come to the palace of the god Indra and perform songs for the Jade Emperor. Although their appearance is ugly, their music is pleasant to the ear and delights those who listen, so they are called divine musicians.
There were a hundred trillion Asura kings, all of whom had eliminated thoughts of arrogance and conceit. “Asura” is translated as “not proper in appearance,” because their five facial features are not properly formed, and they are very ugly. Why is their appearance so unpleasant? Because they have a very fiery temper. Just look! What does someone’s face look like when they’re angry? Think about it and you’ll know. If you want to have a good-looking face, don’t get angry. Don’t get angry not only with your teachers and elders, but also with your fellow practitioners, senior and junior Dharma brothers and sisters. Everyone should live together in harmony. If you can’t hold back and get angry, then in the future you’ll certainly become an “ugly monster,” much uglier than Zhu Bajie. If you want the thirty-two major marks and eighty adornments, then, first of all, don’t get angry. The moment you get angry, you become like an Asura.
Asuras are fond of fighting and like to seek people out to bother and disturb. There are Asuras in heaven, among humans, among animals, and among hungry ghosts. Anyone who obstructs another’s freedom is an Asura.
The present is an age of intense strife, a time when asuras run rampant throughout the world. People therefore struggle against one another, families struggle against one another, and one country struggles against another. In the future, the Earth and other planets will struggle against one another. If no one had a proud or conceited mind, everyone would live in peace, and the world would be free of trouble.
There were one hundred trillion Garuda kings, holding silk cloth in their mouths as an adornment. Garuda means “golden-winged great bird”; they specialize in catching and eating dragons. They have an enormous appetite: each day, they must eat one large dragon and five hundred small dragons, making them the dragons’ natural enemy. Whenever a dragon is near death, they catch and eat it.
A hundred myriad kotis of Kinnara Kings were overjoyed and leaped about—that is, they danced, waving their arms and legs. “Kinnara” is translated as “doubtful deity,” because a horn grows on these beings’ heads. No one can tell whether they are human or divine. They are also the Jade Emperor’s musicians, specializing in playing solemn music that inspires listeners to recite the Buddha’s name and contemplate the Dharma and the Sangha—the Three Jewels. They dance with great dignity and have very beautiful appearances. They are all deities skilled in singing and dancing, and they are also Dharma protectors.
There are a hundred trillion Mahoraga Kings, who joyfully gaze upon the Buddha, their eyes never blinking, never growing weary. Mahoraga means “serpent deity”; it is also called “great belly-crawler” or “earth dragon,” but they have no supernatural powers. This is because they did not cultivate the Mahayana Dharma or observe the precepts. They were also very envious and often breathed poisonous fumes to harm others, and so they came to be born as this kind of being. Later, they were transformed by the Buddha Dharma and became Dharma protectors.
There are one hundred trillion world rulers, that is, Wheel-Turning Sage Kings. They bow before the Buddha with great reverence. There are one hundred trillion Trāyastriṃśa Heaven Kings, that is, Śakra Devānām Indra, or the Jade Emperor, or the Lord of Heaven, or God. In short, they are all one and the same person. They gaze upon the Buddha without blinking. There are one hundred trillion Yāma Heaven Kings; they joyfully praise and extol the Buddha. There are one hundred trillion Tuṣita Heaven Kings; they prostrate themselves before him—that is, they lie down on the ground and ask the Buddha to walk over their bodies—as an act of reverence. There are one hundred trillion Nirmāṇarati Heaven Kings; they touch the ground with all five limbs and pay homage to the Buddha. There are one hundred trillion Paranirmitavaśavartin Heaven Kings; they respectfully join their palms and face the Buddha. There are one hundred trillion Brahmā Heaven Kings; with single-minded devotion, they contemplate the Buddha as though entering a tranquil meditative absorption. They vow that whenever a Buddha attains Perfect Enlightenment, they will be the first to invite him to teach the Dharma. There are one hundred trillion Maheśvara Heaven Kings (Great Sovereignty Heaven Kings); they reverently honor and make offerings to the Buddha. They have three eyes and eight arms, hold a white fly whisk, and ride a great white ox; they are exceedingly sovereign. There are one hundred trillion Bodhisattvas; they praise the Buddha and serve him.
A hundred trillion heavenly maidens devotedly make offerings; a hundred trillion heavenly beings who share the same vows leap for joy; a hundred trillion heavenly beings who once dwelt together praise with wondrous voices; a hundred trillion Brahma-body devas prostrate themselves in reverence; a hundred trillion Brahma attendants join their palms above their heads; a hundred trillion Brahma-host devas surround and attend him; a hundred trillion Great Brahmas praise and proclaim his immeasurable merits and virtues.
Commentary: There are a hundred trillion heavenly maidens who wholeheartedly and extensively cultivate offerings. There are a hundred trillion gods who share the same vows. The heavenly beings of this heaven had long ago made a vow together to be born in heaven and meet the Buddha. They are so overjoyed at seeing the Buddha that they go wild with delight. Their excitement reaches its height, and, unable to contain themselves, they leap and dance, forgetting themselves.
There are a hundred trillion gods who dwell together. The heavenly beings of this heaven had long ago made a vow together to be born in heaven, and they all dwell together there. At the same time, they utter beautiful sounds in praise of the Buddha.
There are a hundred trillion Brahma-body gods. The heavenly beings of this heaven cultivate the practice of purity and thereby attain pure bodies. They manifest themselves to respectfully bow before the Buddha.
There are a hundred trillion Brahma-minister gods. The heavenly beings of this heaven join their palms above their heads and respectfully welcome the Buddha.
There are a hundred trillion Brahma-assembly gods. The heavenly beings of this heaven surround the bodhimaṇḍa on all four sides and protect it, keeping it quiet and free from commotion.
There are a hundred trillion Great Brahma gods. The heavenly beings of this heaven praise the Buddha and extol his immeasurable, boundless merit and virtue—merit and virtue that could never be fully described, even throughout all future ages.
The Chapter on Entering the Dharma Realm in this sutra says:
The dust motes and thoughts can be counted;
The waters of the ocean can be drunk dry;
The void can be measured, the wind can be bound;
But the Buddha’s merit and virtue cannot be fully expressed.
One hundred trillion devas of the Light Heaven touched the ground with all five limbs; one hundred trillion devas of the Lesser Light Heaven proclaimed and praised that a Buddha is rarely encountered in the world; one hundred trillion devas of the Immeasurable Light Heaven bowed from afar toward the Buddha; one hundred trillion devas of the Light-Sound Heaven praised the Tathāgata as exceedingly difficult to see; one hundred trillion devas of the Pure Heaven came here together with their palaces; one hundred trillion devas of the Lesser Pure Heaven bowed their heads in reverence with pure hearts; one hundred trillion devas of the Immeasurable Pure Heaven, wishing to see the Buddha, prostrated themselves; one hundred trillion devas of the Pervasive Pure Heaven respectfully and reverently drew near and made offerings.
Commentary: There are a hundred myriad kotis of Light Heavens. The heavenly beings of these heavens greatly revere the Buddha. They prostrate themselves with all five limbs touching the ground and bow to the Buddha, showing how warmly they welcome him as he teaches the Dharma to them.
There are a hundred myriad kotis of Lesser Light Heavens. The heavenly beings of these heavens proclaim the Buddha’s virtues and spiritual powers, praising him for his thirty-two marks of excellence and eighty auspicious characteristics. While the Buddha was still in the world, he was difficult to encounter and difficult to see. It was not easy to behold the Buddha’s golden countenance or hear him teach the Dharma.
There are a hundred myriad kotis of Immeasurable Light Heavens. The heavenly beings of these heavens bow and pay homage to the Buddha from afar. When Great Master Zhiyi heard that the Śūraṅgama Sūtra was in India, he regretted that it had not yet been brought to China. So he faced southwest and bowed in worship for eighteen years, yet still did not see the Śūraṅgama Sūtra. This is what is meant by “bowing from afar.”
There are a hundred myriad kotis of Light-Sound Heavens. The heavenly beings of these heavens praise the Buddha’s radiant, excellent marks and his majestic, dignified virtue, which is so difficult to encounter. If one is not born before the Buddha, then one is born after him; for hundreds of thousands of myriads of kotis of kalpas, it is difficult to encounter a Buddha.
There are a hundred myriad kotis of Pure Heavens. The heavenly beings of these heavens are not only pure in body but also pure in mind. They came here together with their palaces—to Tusita Heaven.
There are a hundred myriad kotis of Lesser Purity Heavens. The heavenly beings of these heavens wish to see the Buddha, so they lie prostrate on the ground and make obeisance.
There are a hundred myriad kotis of Universal Purity Heavens. The heavenly beings of these heavens reverence the Buddha, honor him, draw near to him, and make offerings to him, demonstrating their wholehearted devotion in bowing to the Buddha.
Ten quadrillion Vast Heaven devas contemplate their accumulated roots of goodness; ten quadrillion Lesser Vast Heaven devas, in the presence of the Tathagata, regard him as rare; ten quadrillion Immeasurable Vast Heaven devas firmly revere him and perform wholesome deeds; ten quadrillion Great Fruit Heaven devas bow respectfully; ten quadrillion No Affliction Heaven devas, with their roots of faith firm, respectfully bow and worship; ten quadrillion No Heat Heaven devas join their palms and remain mindful of the Buddha, their hearts never tiring or feeling satisfied; ten quadrillion Good Seeing Heaven devas pay homage with their heads; ten quadrillion Good Manifestation Heaven devas remain mindful of making offerings to the Buddha, their minds never slackening; ten quadrillion Akanistha Heaven devas respectfully bow with their heads; ten quadrillion devas of various kinds all rejoice greatly and raise their voices in praise; ten quadrillion devas each contemplate skillfully and thereby serve as adornment.
Commentary: There are a hundred trillion devas of the Broad Heaven. The heavenly beings of this realm attained the supernatural power of recollecting past lives, and remembered the roots of goodness and all the causes and conditions they had created in the past.
There are a hundred trillion devas of the Lesser Radiance Heaven. The heavenly beings of this realm were in the Buddha’s presence, saw the Buddha and heard the Dharma, and recognized that this was a rare opportunity. They thought in this way.
There are a hundred trillion devas of the Immeasurable Radiance Heaven. In the past, the heavenly beings of this realm did not honor the Buddha. Now that they had encountered the Buddha, they resolved to honor him and to “do no evil and practice all good,” thereby nurturing all the roots of goodness.
There are a hundred trillion devas of the Great Reward Heaven. The heavenly beings of this realm bowed in reverence to the Buddha and rejoiced at his coming to expound the wondrous Dharma and open up great wisdom.
There are one hundred trillion gods of the Heaven of No Affliction. The heavenly beings of this realm are very cool and refreshing, free from afflictions. They listen to the Buddha expound the great Avatamsaka Dharma, have very steadfast roots of faith, and respectfully bow to the Buddha.
There are one hundred trillion gods of the Heaven of No Heat. The heavenly beings of this realm have no afflictions of heat. When they see the Buddha come to expound the Dharma, they join their palms and recite, “Namo Fundamental Teacher Shakyamuni Buddha.” They are earnest and sincere, never growing weary or feeling that they have had enough.
There are one hundred trillion gods of the Heaven of Good Seeing. The heavenly beings of this heaven are mindful of the Buddha and make offerings to him with great sincerity. Their minds are never lax or at rest.
There are one hundred trillion gods of the Highest Heaven (the eighteenth heaven of the Form Realm). The heavenly beings of this realm see the Buddha come to hear the Dharma and respectfully bow to him.
There are one hundred trillion gods. All these heavenly beings greatly rejoice and, though speaking with different mouths, praise the Buddha in unison.
There are one hundred trillion gods—that is, the six heavens of the Desire Realm, the eighteen heavens of the Form Realm, and the four heavens of the Formless Realm, making twenty-eight heavens in all. The heavenly beings of all these realms each contemplate how to adorn and protect this Dharma assembly.
Hundreds of thousands of kotis of Bodhisattvas guarded and upheld the Buddha’s seat, adorning it without end. Hundreds of thousands of kotis of flower-handed Bodhisattvas showered every kind of flower; hundreds of thousands of kotis of incense-handed Bodhisattvas showered every kind of incense; hundreds of thousands of kotis of garland-handed Bodhisattvas showered every kind of garland; hundreds of thousands of kotis of powdered-incense-handed Bodhisattvas showered every kind of powdered incense; hundreds of thousands of kotis of paste-incense-handed Bodhisattvas showered every kind of paste incense; hundreds of thousands of kotis of garment-handed Bodhisattvas showered every kind of garment; hundreds of thousands of kotis of canopy-handed Bodhisattvas showered every kind of canopy; hundreds of thousands of kotis of banner-handed Bodhisattvas showered every kind of banner; hundreds of thousands of kotis of jeweled-handed Bodhisattvas showered every kind of pennant; hundreds of thousands of kotis of jeweled-handed Bodhisattvas showered every kind of jewel; hundreds of thousands of kotis of adornment-handed Bodhisattvas showered every kind of adornment.
Commentary: There are a hundred trillion Heavenly Bodhisattvas. They practiced the Bodhisattva Path in the heavens. Here, they protect the Buddha’s seat and adorn the Bodhimanda with all kinds of ornaments, doing so without interruption.
There are a hundred trillion Flower-Hand Bodhisattvas. They rain down all kinds of fragrant flowers to adorn the Flower Adornment Dharma Assembly’s Bodhimanda. In the past, the Flower-Hand Bodhisattvas practiced offering broadly, using all kinds of fragrant flowers to make offerings to the Buddhas. Therefore, their hands can rain down all kinds of precious flowers.
There are a hundred trillion Incense-Hand Bodhisattvas. In the past, while practicing the Bodhisattva Path, they made offerings of incense to the Three Jewels—the Buddha, Dharma, and Sangha. Therefore, they attained incense hands and can rain down all kinds of incense to adorn the Bodhimanda.
There are a hundred trillion Garland-Hand Bodhisattvas. In the past, they adorned the Bodhimanda before the Buddhas with all kinds of flower garlands. Therefore, they attained garland hands and can rain down all kinds of flower garlands to adorn the Bodhimanda.
There are a hundred trillion Powdered-Incense-Hand Bodhisattvas. In the past, they made offerings of powdered incense before the Buddhas. Therefore, they attained powdered-incense hands and can rain down all kinds of powdered incense to adorn the Bodhimanda.
There are a hundred trillion Paste-Incense-Hand Bodhisattvas. In the past, while practicing the Bodhisattva Path, they made offerings to the Three Jewels of incense paste to apply to the body. Therefore, they attained paste-incense hands and can rain down all kinds of incense paste to adorn the Bodhimanda.
There are a hundred trillion Robe-Hand Bodhisattvas. In the past, they made offerings to the Three Jewels of all kinds of robes. Therefore, they attained robe hands and can rain down all kinds of precious things to adorn the Bodhimanda.
Hundreds of thousands of billions of heavenly princes came out of the heavenly palaces and reached the place of the seat. Hundreds of thousands of billions of heavenly princes, with pure and faithful hearts, brought their palaces along as well. Hundreds of thousands of billions of nobly born heavenly princes supported the seat with their bodies.
Commentary: There were a hundred myriad kotis of Deva princes—that is, sons of heavenly kings. They left their palaces and residences and went to the place of the Buddha’s throne. There were a hundred myriad kotis of Deva princes who, with pure faith in their hearts, came together with their palaces and residences to the place of enlightenment. There were a hundred myriad kotis of Deva princes born of noble families who used their bodies to guard the Buddha’s Dharma throne. There were a hundred myriad kotis of consecrated Deva princes who used their whole bodies to guard the Buddha’s Dharma throne.
A hundred trillion Anointing Deva Princes raised their whole bodies and held their seats. A hundred trillion Bodhisattvas of the lineage reverenced the lineage; a hundred trillion Bodhisattvas of noble birth aroused pure minds; a hundred trillion Bodhisattvas delighted in all their faculties; a hundred trillion Bodhisattvas had purified profound minds; a hundred trillion Bodhisattvas had purified faith and understanding; a hundred trillion Bodhisattvas had purified all their actions; a hundred trillion Bodhisattvas were free in their choice of birth; a hundred trillion Bodhisattvas shone with the radiance of the Dharma; a hundred trillion Bodhisattvas attained accomplishment on the grounds; and a hundred trillion Bodhisattvas were skilled at teaching and transforming all sentient beings.
Commentary: There were a hundred trillion Bodhisattvas who contemplated. They reverently honored the Buddha, contemplated the Buddha, and entered the samadhi of contemplation. There were a hundred trillion Bodhisattvas of noble birth. They had aroused pure minds and left behind all defilements. There were a hundred trillion Bodhisattvas whose six faculties were all pure and who were exceedingly joyful. There were a hundred trillion Bodhisattvas whose minds were profoundly pure, without the slightest doubt. There were a hundred trillion Bodhisattvas whose faith was pure and whose understanding was pure. There were a hundred trillion Bodhisattvas whose three karmas of body, speech, and mind were all pure. There were a hundred trillion Bodhisattvas who took rebirth at will and were completely free; in whatever realm of sentient beings they were born, they were never afflicted. There were a hundred trillion Bodhisattvas who constantly expounded the Dharma for sentient beings. Their wisdom shone brightly, illuminating everywhere. All sentient beings touched by this radiance were freed from suffering and attained happiness. There were a hundred trillion Bodhisattvas who had all attained the tenth stage (the Dharma Cloud Ground). There were a hundred trillion Bodhisattvas who skillfully employed expedient means to teach and transform all sentient beings, enabling them to arouse the bodhi mind and cultivate the unsurpassed path.
Born from a million kotis of roots of goodness, protected by a million kotis of Buddhas, perfected through a million kotis of merits, purified by a million kotis of supreme minds, adorned by a million kotis of great vows, brought forth by a million kotis of wholesome deeds, made firm by a million kotis of wholesome Dharma, manifested through a million kotis of spiritual powers, accomplished through a million kotis of virtues, and praised with a million kotis of praises.
Commentary: Because of the roots of goodness of a hundred trillion Buddhas and Bodhisattvas, all kinds of adornments of the bodhimanda come into being. A hundred trillion Buddhas and Bodhisattvas come at the same time to protect and uphold this bodhimanda. Through the merit and virtue cultivated by a hundred trillion Buddhas and Bodhisattvas, this bodhimanda is brought to complete fulfillment. A hundred trillion Buddhas and Bodhisattvas with supreme aspirations come to purify and adorn this bodhimanda. Through the great vows made in the past by a hundred trillion Buddhas and Bodhisattvas, this bodhimanda is solemnly adorned. A hundred trillion Buddhas and Bodhisattvas who cultivated wholesome dharmas long ago come to make this bodhimanda firm. Through the spiritual powers of a hundred trillion Buddhas and Bodhisattvas, all kinds of adornments are manifested within the bodhimanda. The merit and virtue of a hundred trillion Buddhas and Bodhisattvas bring about the adornment of this bodhimanda. A hundred trillion Buddhas and Bodhisattvas use the Dharma of praise to praise the Buddha, praise the bodhimanda, and praise all realms.
In this world, the Tusita Heaven King respectfully prepared a lofty seat for the Tathagata. The Tusita Heaven Kings in all worlds likewise prepared seats for the Buddha, adorned them in the same way, observed the same rites, and had the same faith and delight, purity of mind, joy, gladness, reverence, sense of the rare and wondrous, exhilaration, and longing. All were alike.
Commentary: Just as the King of the Tushita Heaven in this Saha world, in order to make offerings to the Buddha, adorned and arranged a high seat and invited the Buddha to expound the Dharma for all sentient beings, so too did the Kings of the Tushita Heaven in all the worlds throughout the ten directions invite the Buddhas to expound the Dharma and adorn jeweled seats for them.
The King of the Tushita Heaven in this Saha world adorned the place of practice in this way, using various kinds of treasures, incense, flowers, canopies, banners, and streamers to decorate the Dharma assembly. Following these formal rites, when he saw the Buddha coming from afar, he bowed in reverence and invited the Buddha to ascend the seat and expound the Dharma.
With such faith and joy, he gave rise to a pure mind and a mind of delight. He showed such reverence for the Buddha, honored the Buddha, praised the Buddha, and extolled the Buddha. He gave rise to the thought that the Buddha was exceedingly rare, saying that the Buddha is difficult to encounter even in a hundred thousand kalpas. He was so overjoyed and so full of yearning and reverence.
In every world throughout the ten directions, each King of the Tushita Heaven acted just as in this Saha world.
At that time, the King of the Tuṣita Heaven, having prepared a seat for the Tathāgata, gave rise to reverence and, together with ten myriad kotis of asaṃkhyeya Tuṣita devas, respectfully welcomed the Tathāgata.
Commentary: At that time, the King of the Tusita Heaven had adorned and set out a lion throne for the Buddha. Filled with joy and reverence, he and ten myriad kotis of asamkhyeya Tusita devas came with utmost sincerity to welcome the Buddha and invite him into the Jeweled Adornment Hall to expound the Dharma to the assembly.
With pure minds, they showered clouds of flowers of an asamkhya variety of colors, clouds of fragrances of inconceivable colors, clouds of garlands of various colors, clouds of vast and pure sandalwood, clouds of canopies of innumerable kinds, clouds of fine and wondrous heavenly garments, clouds of boundless assemblies of wondrous jewels, clouds of heavenly adornments, clouds of incense of innumerable kinds, and clouds of powdered incense made from all kinds of sandalwood, aloeswood, and solid incense. When the hosts of heavenly sons each emitted these clouds from their bodies, a hundred thousand billion asamkhya Tushita heavenly sons, along with the other heavenly sons gathered there, were filled with great joy, reverently bowed in homage, and the asamkhya celestial maidens, leaping with delight and admiration, gazed intently at the Tathagata.
Commentary: One hundred thousand asamkhyeya Tuṣita devas, with single-minded and pure hearts, rained down asamkhyeya clouds of flowers in many colors. They also rained down inconceivable clouds of fragrances in many colors; clouds of garlands in all kinds of colors; vast, pure clouds of sandalwood; countless clouds of canopies of every kind; beautiful, soft clouds of heavenly garments; countless clouds of beautiful jewels of every kind; countless clouds of heavenly ornaments; countless clouds of incense of every kind; and clouds of powdered sandalwood, aloeswood, and solid incense. They used these various jeweled clouds to make offerings to the Buddha, expressing their reverence. All the assemblies of devas then each emitted all kinds of clouds from their bodies.
At that time, hundreds of thousands of kotis of asamkhya Deva princes, together with the other Deva princes in the Dharma assembly, were all greatly rejoicing in their hearts. They reverently honored the Buddha and bowed their heads to him. There were also asamkhya numbers of goddesses, overjoyed, dancing and cheering, admiring the Buddha and gazing intently at him.
In the Tuṣita Palace, an ineffable multitude of Bodhisattvas dwelt in midair, diligently and single-mindedly. They brought forth offerings surpassing those of all the gods, presented them to the Buddha, and reverently paid homage. Countless musical instruments played together all at once.
Commentary: In the Tuṣita Heaven, in the Jeweled Adornment Palace, there was an assembly of innumerable Bodhisattvas dwelling in space, single-mindedly facing the Buddha and making offerings to him. Those offerings were exceptionally wondrous and supreme, far surpassing the offerings made by the heavenly princes. They reverently honored the Buddha and bowed before him. Countless musical instruments also played together to make offerings to the Buddha.
At that time, through the Tathāgata’s awe-inspiring spiritual power, through the sustaining force of roots of goodness from the past, and through his inconceivable power of mastery, all the gods and goddesses in Tuṣita Palace saw the Buddha from afar, as though he were right before their eyes. They all thought at once: “It is difficult to encounter the Tathāgata when he appears in the world. Now I have been able to see the one endowed with all-knowing wisdom, unobstructed in all dharmas, and perfectly enlightened.” Thinking and contemplating thus, they joined the entire assembly in welcoming the Tathāgata, all at the same time.
Commentary: At that time, through the Buddha’s great spiritual power, great compassion, and great vows, and through the roots of goodness planted in the past, he possessed this power because he had practiced all kinds of paths in previous lives and attained inconceivable power of sovereign mastery. For these reasons, in the Tuṣita Heaven, all the devas and heavenly maidens saw the Buddha from afar, as though he were coming right before their eyes. They all thought at the same time: “The Buddha’s appearance in the world is exceedingly difficult to encounter. Now I have encountered the Buddha’s appearance in the world and have seen the Buddha. The Buddha is a sage endowed with all wisdom, sovereign in the Dharma, perfectly integrated and unobstructed, and has realized the fruit of Supreme Perfect Enlightenment.” Thinking and contemplating in this way, they all welcomed the Buddha together, prostrating with all five limbs touching the ground, and respectfully invited him to ascend the Dharma seat.
Each used celestial garments to hold every kind of flower, every kind of incense, every kind of jewel, every kind of adornment, every kind of heavenly sandalwood powder incense, every kind of heavenly agarwood powder incense, every kind of heavenly wondrous-jewel powder incense, every kind of heavenly fragrant flower, and every kind of heavenly mandārava flower. They offered them all to the Buddha by scattering them.
Commentary: All the devas, deva sons, and deva daughters each used celestial garments to hold all the flowers, all the incense, all the jewels, all the adornments, all the celestial agarwood-and-water incense, all the wondrous celestial jewel-powder incense, all the celestial floral incense, and all the celestial mandara flowers. They used all kinds of incense and flowers and scattered them above the Buddha as an offering to him.
Hundreds of thousands of kotis, nayutas, and asamkhyeyas of Tuṣita gods dwelt in the sky. All aroused, in the Buddha’s presence, minds of the realm of wisdom; they burned every kind of incense, whose fragrance formed clouds adorning the sky. Again, in the Buddha’s presence, they aroused joyful minds and rained down clouds of every kind of heavenly flower, adorning the sky. Again, in the Buddha’s presence, they aroused reverent minds and rained down clouds of every kind of heavenly canopy, adorning the sky.
Commentary: There are a million kotis of nayuta asamkhyeya devas from the Tusita Heaven. Through the power of the wholesome roots they cultivated in the past, they possess great spiritual powers and are therefore able to abide in the midst of space. In the past, they too had greed, hatred, and delusion; because of these, they had no wisdom. Now they have all come before the Buddha, and, empowered by the Buddha’s great majestic spiritual power, they have all given rise to minds of wisdom. They burn all kinds of fragrant incense as offerings to the Buddha. The incense smoke rises into the sky above the Tusita Heaven and gathers into jeweled clouds, adorning space.
These heavenly beings, too, gave rise to joyful minds in the presence of the Buddha, for in the past they also had afflictions. Why? Because they lacked wisdom. People who are prone to anger are generally foolish, with exceedingly deep ignorance and no practice of self-cultivation. If there is no ignorance, there are no afflictions; if there are no afflictions, one constantly gives rise to a joyful mind. Therefore:
“Since time immemorial, the immortals have followed no other way
Than to bring forth abundant joy and not sorrow.”
When the Buddha comes to Tushita Heaven, their greed also diminishes under his influence. They all give rise to joyful minds, and clouds of heavenly flowers rain down to adorn and purify the sky.
These heavenly beings, moreover, while in the presence of the Buddha, aroused reverence for him and rained down clouds of celestial canopies to adorn and purify the sky.
These celestial beings, moreover, in the Buddha’s presence, gave rise to the thought of making offerings to the Buddha and scattered clouds of heavenly flowers, adorning the expanse of space and purifying it.
Furthermore, with a mind aroused to make offerings to the Buddha, he scattered clouds of every kind of heavenly garland to adorn the sky. Furthermore, with a mind of faith and understanding toward the Buddha, he spread innumerable golden nets to cover the sky, with all the jeweled bells constantly sounding wondrous music. Furthermore, with a mind that regarded the Buddha as the supreme field of merit, he adorned the sky with innumerable canopies and rained down clouds of every kind of necklace without cease. Furthermore, with deep faith in the Buddha, he adorned the sky with innumerable celestial palaces, while all the heavenly music produced wondrous sounds.
Commentary: There are a hundred myriad kotis of asamkhyeya Tusita devas who, in the Buddha’s presence, gave rise to faith and understanding. In the past, their faculty of faith was incomplete, and they did not give rise to faith. Now, upon hearing the Buddha expound the Dharma, they give rise to faith. Therefore:
“The Buddha’s teachings are like the ocean; only those who believe can enter.”
Only with faith can one enter the vast ocean of the Buddha Dharma. Only by entering the ocean of the Buddha Dharma can one fully understand it. They spread out countless golden nets, covering the sky. Many precious bells are hung on the golden nets. When the wind blows, the bells ring with wondrous, subtle sounds, through which the sublime Dharma is expounded to teach all sentient beings.
Countless numbers of those devas, moreover, in the Buddha’s presence, gave rise to the thought that he was the supreme field of merit, saying that the Buddha is the most excellent field of merit. If sentient beings wish to cultivate a field of merit, they should make offerings to the Three Jewels. Therefore: The Sangha of sages and saints, a field of merit.
They use immeasurable numbers of jeweled canopies to adorn the sky. They also rain down all kinds of garland clouds. These clouds are beautiful and splendid, never ceasing for a moment. At all times they adorn the bodhimaṇḍa; at all times they purify the bodhimaṇḍa, inviting the Buddha to expound the great Dharma of the Flower Garland and enabling those who listen to awaken great wisdom.
These countless devas also gave rise to profound faith in the Buddha. Profound faith means being steadfast and free of doubt. They adorned the sky with countless celestial palaces. From each palace came every kind of heavenly music, and within that music arose wondrous, exquisite sounds, most pleasing to the ear. Whoever heard these sounds had all their afflictions swept away.
Moreover, in the presence of the Buddha, they gave rise to a mind of supreme joy at this rare encounter. They adorned the sky with clouds of heavenly garments of countless varieties and colors, and rained down incomparable, wondrous garments of every kind. Moreover, in the presence of the Buddha, they gave rise to immeasurable joy and exhilaration. They adorned the sky with the jeweled crowns of countless devas and rained down immeasurable heavenly crowns, forming vast clouds. Moreover, in the presence of the Buddha, they aroused a joyful mind. They adorned the sky with jewels of countless varieties and colors, and rained down clouds of every kind of necklace and ornament, without ceasing.
Commentary: Those innumerable devas, while in the presence of the Buddha, gave rise to the most supreme and rarefied aspiration. The Buddha appears in the world only once after countless years have passed. To meet the Buddha as he now teaches the Dharma is truly a rare opportunity, one that is hard to encounter even once in a thousand years. Therefore, they adorned the sky with immeasurable clouds of multicolored celestial garments. From those clouds rained all kinds of incomparable, beautiful garments.
Those innumerable devas, in the presence of the Buddha, gave rise to immeasurable, boundless joy. Unable to contain themselves, they leapt for joy, exuberant as though they had obtained precious jewels. They adorned the sky with innumerable celestial jeweled crowns. From among the jeweled crowns, innumerable celestial crowns of every kind and wondrous transformation rained down, forming clouds of celestial jeweled crowns.
An immeasurable number of those devas gave rise to joyful minds in the Buddha’s presence. Their joy came from seeking the Dharma, not from seeking sensual pleasures. Therefore, they used countless jewels of various colors to adorn the sky. From among the jeweled colors, all kinds of clouds of garlands rained down, constantly adorning the bodhimanda without interruption.
Hundreds of thousands of kotis of nayutas and asamkhyeyas of gods gave rise to pure faith in the Buddha and scattered countless kinds of heavenly flowers of every color, burned countless kinds of heavenly incense of every color, and made offerings to the Tathagata. Again, in the presence of the Buddha, they aroused a mind of great adornment and transformation, took countless kinds of powdered heavenly sandalwood incense of every color, and respectfully scattered it before the Tathagata. Again, in the presence of the Buddha, they aroused a mind of joy and exuberance, took countless kinds of canopies of every color, and followed behind the Tathagata. Again, in the presence of the Buddha, they aroused a mind of heightened devotion, took countless kinds of heavenly jeweled garments of every color, spread them over the road, and made offerings to the Tathagata. Again, in the presence of the Buddha, they aroused a pure mind, took countless kinds of heavenly jeweled banners of every color, and respectfully went out to welcome the Tathagata.
Commentary: There were a hundred thousand million asamkhyeya gods, all of whom gave rise to pure faith in the presence of the Buddha. They scattered countless heavenly flowers of various colors everywhere and burned countless kinds of heavenly incense in various colors as offerings to the Buddha.
Again, at the Buddha’s place, a great mind of adornment and transformation arose, adorning all the way to the ends of space and throughout the Dharma Realm. Why was there such a state? Because of the power of spiritual transformations. Just as the Saha World was adorned in this way, so too were the worlds in the ten directions. Hence, “Transformations beyond fathoming” describes an inconceivable state. They held immeasurable amounts of heavenly sandalwood incense powder in many different colors and scattered it over the Buddha as an offering.
Again, in the Buddha’s presence, they became joyful and leaped about. Why? Seeing the Buddha and hearing the Dharma was a once-in-a-thousand-years opportunity, so they were ecstatic with joy and could not control themselves; their hands danced and their feet leaped. This display arose from joy at its utmost. They carried countless jeweled parasols of every color and followed the Buddha. Wherever the Buddha went, they carried the jeweled parasols and followed him.
Again, in the presence of the Buddha, they aroused an intensified mind—that is, they made vigorous effort, without the slightest thought of slackness. They carried countless precious celestial garments of various colors. These garments were like carpets, spread along the road. (Nowadays, when welcoming heads of state at airports, people lay out red carpets to show them honor.) The sutra says that the gods invited the Buddha to walk on celestial garments. This signifies their reverence for the Buddha. It was an offering presented to the Buddha.
Again, at the Buddha’s place, they give rise to pure minds, pure as bright mirrors with no dust clinging to them. They hold countless heavenly jeweled banners of various colors, making offerings to and welcoming the Buddha. This signifies solemn adornment and communication, causing those who see it to arouse reverence and bow in homage to the Buddha.
Again, in the Buddha’s presence, they aroused minds of supreme joy, took innumerable kinds of heavenly adornments of various colors, and made offerings to the Tathagata. Again, in the Buddha’s presence, they gave rise to unwavering faith, took innumerable heavenly jeweled garlands, and made offerings to the Tathagata. Again, in the Buddha’s presence, they gave rise to incomparable joy, took innumerable heavenly jeweled banners of various kinds and colors, and made offerings to the Tathagata.
A hundred thousand kotis of nayutas of asamkhyeyas of gods’ sons, with disciplined, tranquil, and heedful minds, took innumerable kinds of heavenly musical instruments of various colors, produced wondrous sounds, and made offerings to the Tathagata.
Commentary: Hundreds of thousands of kotis, nayutas, and asamkhyeyas of heavenly beings also gave rise to supreme joy in the presence of the Buddha. That is, their joy increased still further. They carried countless celestial adornments of various colors—in other words, all kinds of adornments—to offer to the Buddha.
Once again, in the Buddha’s presence, they gave rise to unwavering faith. This faith is extremely firm and not easily destroyed. It can be said that they possess complete wisdom, right knowledge, and right views, and cannot be shaken by false knowledge or wrong views. They hold countless jeweled garlands of every kind of color from the heavens. These garlands are made of celestial flowers; not only are they fresh and beautiful, they also never wither. They use them to make offerings to the Buddha.
Once again, in the Buddha’s presence, they gave rise to incomparable joy. This joyful mind came from being filled with the Dharma of joy, and so no happiness could compare with it. They held countless heavenly jeweled banners of various colors to make offerings to the Buddha. With these banners, they adorned the bodhimanda and invited the Buddha to expound the great Dharma of the Flower Garland Sutra.
There were hundreds of thousands of kotis, nayutas, and asamkhyeyas of heavenly beings, whose minds were disciplined, compliant, tranquil, and free from heedlessness. “Disciplined” means regulated; “compliant” means pliant. Their dispositions were gentle and harmonious, their hearts willingly receptive, and they attained freedom. “Tranquil” means still and unmoving. Hence the saying: “When stillness reaches its utmost, light penetrates and pervades.” When tranquility reaches its utmost, luminous wisdom arises. Having attained this state, they were never heedless, at any time. To be heedless is to disregard the rules. Hence the saying: “Without rules, neither a square nor a circle can be made.” This means that without rules, one cannot make anything square or round. We who cultivate the Way must observe the rules in our practice; we must not be lax or heedless. They held countless celestial musical instruments of many kinds and colors, played all kinds of wondrous sounds, praised the Buddha’s merit, extolled the Buddha’s merit, and made offerings to the Buddha with this adornment.
Previously, they used all kinds of forms as offerings to the Buddha, all kinds of sounds as offerings to the Buddha, all kinds of fragrances as offerings to the Buddha, all kinds of tastes as offerings to the Buddha, and all kinds of adornments as offerings to the Buddha. Now they use all kinds of music as offerings to the Buddha. These heavenly beings have made great vows to practice offerings extensively, doing everything within their power to make offerings to the Buddha.
The assembly of hundreds of thousands of kotis and nayutas of innumerable bodhisattvas who had formerly dwelt in the Tusita Palace, born of the Dharma that transcends the three realms, born of conduct free from all afflictions, born of an all-pervading, unobstructed mind, born of the profound Dharma of skillful means, born of immeasurable, vast wisdom, born of inconceivable roots of goodness nurtured by firm, pure faith, accomplished through the arising of asamkhya skillful transformations, manifested by the mind of making offerings to the Buddhas, sealed by the Dharma-gate of non-action, and surpassing all the offerings of the gods, make offerings to the Buddhas.
Commentary: An ineffable number of assemblies of Bodhisattvas—hundreds of thousands of kotis and nayutas—were before the palace in the Tushita Heaven. Through the Dharma, they brought forth transcendence beyond the Three Realms (the six pāramitās and myriad practices). Practice arose from leaving behind all afflictions (destroying ignorance). Mind arose from being all-pervasive and unobstructed. The Dharma arose from profound skillful means. Vast, immeasurable wisdom arose. Pure and steadfast faith grew stronger. Inconceivable roots of goodness arose. Asankhya skillful transformations were accomplished. The mind of making offerings to the Buddha appeared. The Dharma gate of realization arose from non-doing (no cultivation, no realization). They prepared offerings surpassing those of the devas, to offer to the Buddha Shakyamuni.
All jeweled canopies born from the pāramitās; all flower canopies born from the pure understanding of all Buddha realms; all garments born from the patience of non-arising dharmas; all nets of bells born from the mind that enters the unobstructed Vajra Dharma; all steadfast incense born from the mind that understands all dharmas as illusory; all wondrous jeweled seats for the Buddha assemblies born from the mind of the Tathāgata’s seat pervading all Buddha realms; all jeweled banners born from the mind of making offerings to the Buddhas without weariness; and all jeweled palaces where the Buddhas dwell, born from the joyful mind that understands all dharmas as dreams.
Commentary: All jeweled canopies arise from the Pāramitās; all flower canopies arise from pure understanding of all Buddha realms; all celestial garments arise from the patience with the non-arising of dharmas; all nets of bells arise from entering the unobstructed mind of the vajra Dharma; all steadfast incense arises from a mind that clearly understands all dharmas as illusions; all wondrous jeweled seats for the Buddha assemblies arise from a mind that pervades all Buddha realms and the Tathāgata’s seats; all jeweled banners arise from a mind that never grows weary of making offerings to the Buddhas; and all jeweled palaces where the Buddhas dwell arise from a joyful mind that understands all dharmas as dreams.
All the clouds of precious lotus flowers, clouds of adamantine incense, clouds of flowers in boundless colors, clouds of exquisite garments in every color, clouds of boundless pure sandalwood incense, clouds of wondrously adorned jeweled canopies, clouds of incense, clouds of exquisite garlands, and clouds of pure ornaments—all produced from the roots of goodness of nonattachment and non-arising—pervade the Dharma Realm, surpass the offerings of all the heavens, and are offered to the Buddhas.
Commentary: Good roots arising from nonattachment, and good roots that are neither born nor extinguished, give rise to all clouds of precious lotus flowers, all clouds of solid incense, all clouds of flowers in boundless colors, all clouds of garments in various beautiful colors, all clouds of boundlessly pure sandalwood incense, all clouds of beautifully adorned jeweled canopies, all clouds of incense burners, all clouds of beautiful garlands, and all clouds of pure adornments. All these clouds pervade the entire Dharma Realm, surpass the offerings of the gods, and are all presented as offerings to the Buddha Shakyamuni.
Each of those Bodhisattvas’ bodies emitted inconceivable hundreds of thousands of kotis and nayutas of Bodhisattvas, all filling the Dharma realm and the realm of space. Their minds were equal to those of the Buddhas of the three times. They had arisen from the non-inverted Dharma and were empowered by the immeasurable strength of the Tathāgatas. They revealed to sentient beings the path to peace and security, were fully endowed with inconceivable names, terms, and phrases, and universally entered immeasurable Dharmas. From the seeds of all dhāraṇīs arose a treasury of inexhaustible eloquence. Their minds were without fear, and they gave rise to great joy. With inconceivable, immeasurable, inexhaustible means of praising things as they truly are, they praised the Tathāgata without ever growing weary.
Commentary: The Bodhisattvas emerged from Tuṣita Heaven. From the body of each Bodhisattva, in turn, manifested innumerable hundreds of thousands of kotis of nayutas of Bodhisattvas. These manifested Bodhisattvas filled the Dharma realm and all of space. The minds of the Bodhisattvas were one with the minds of all Buddhas throughout the ten directions and the three periods of time—that is, they united and became one. They arose from the non-deluded Dharma and received the empowering support of the immeasurable Buddhas of the ten directions. They revealed to all sentient beings the path to peace and security: how to escape the Three Realms and how to attain happiness. They were also fully endowed with the principles of innumerable names, words, and phrases, and entered into immeasurable Dharma teachings. From all the gates of dhāraṇī, they brought forth an inexhaustible treasury of Dharma and eloquence.
Because the Bodhisattvas received the empowering support of the Buddhas, no thought of fear of birth and death arose in their minds. Therefore, they returned aboard the vessel of compassion and continually came to the human realm, appearing in various forms to teach and transform sentient beings. With compassionate minds, they made no distinction between enemies and kin, regarding all equally, and so gave rise to great joy. They never grew weary of guiding and transforming sentient beings. With inconceivable, immeasurable, and inexhaustible truthful praise, they praised the Dharma and the Buddha’s virtues. At no time did they feel weary or think they had done enough.
At that time, all the gods and the assembly of bodhisattvas saw the Tathagata, the Worthy, Perfectly Enlightened One, the inconceivable hero among men.
Commentary: At that time, all the gods and all the Bodhisattvas saw the realm of Shakyamuni Buddha, the Unsurpassed, Right and Equal Enlightenment, and knew it was inconceivable. The Buddha is the great hero among humankind, which is why all temples have the inscription “Great Hero Treasure Hall.”
His body is immeasurable, beyond all counting; he manifests inconceivable and various miraculous transformations, bringing great joy to countless sentient beings; he pervades every realm of space and every Dharma-realm, taking the adornments of the Buddhas as his own adornment; he causes all sentient beings to abide in wholesome roots, manifests the immeasurable spiritual powers of all Buddhas, transcends every path of speech, and is revered and honored by all great Bodhisattvas; according to those who are to be transformed, he brings them all joy; he abides in the vast bodies of all Buddhas, with all merits and wholesome roots completely purified; his form and features are supreme, and none can outshine him.
Commentary: The Buddha’s emanations manifest in immeasurable and boundless number, beyond all counting. They also manifest every kind of inconceivable miraculous transformation, causing all sentient beings who see the Buddhas’ realms to rejoice greatly. The Buddhas’ Dharma bodies pervade all of space and all the Dharma realms. Thus it is said, “Throughout all of space, pervading all the Dharma realms.” These great Bodhisattvas take the adornments of the Buddhas as their own adornments. They cause all sentient beings to abide firmly in the roots of goodness they have planted and to attain the power of nonretrogressive diligence. They manifest the immeasurable spiritual powers of all the Buddhas, which surpass all that words can describe. All the great Bodhisattvas admire and revere them. In accordance with the sentient beings they teach, they cause them all to attain great joy and abide in the vast bodies of the Buddhas. The Buddhas’ Dharma bodies pervade everywhere; their merit is ultimately pure and complete; and their roots of goodness are wholly purified and brought to maturity. The Buddhas’ physical forms are supreme, endowed with the thirty-two marks and eighty characteristics. No one can surpass the Buddhas’ realms.
The realm of wisdom is inexhaustible, arising from the peerless samādhi. Its body is boundless, pervading and abiding within the bodies of all sentient beings, bringing great joy to immeasurable sentient beings and ensuring that the seed-nature of omniscience is never severed.
Commentary: The Buddha’s realm of wisdom is inexhaustible, arising from an incomparable samādhi. The Buddha’s Dharma body has no boundaries and abides throughout the bodies of all sentient beings, bringing immeasurable sentient beings great joy. It ensures that the seed-nature of all-encompassing wisdom is never severed.
Sentient beings and Buddhas are inseparably related: the Buddhas have attained Buddhahood, while sentient beings have not. The Buddha’s Dharma body pervades the bodies of sentient beings who have not yet attained Buddhahood. Therefore:
“Now I understand all the Tathāgatas;
The Tathāgata and I are no different.
The Tathāgata always dwells within my body;
The Tathāgata is my true-suchness self.”
The Buddhas are never separate from our bodies, so don’t go looking for the Buddha everywhere. Just turn back, and you may see the Buddha. Therefore:
“The sea of suffering has no shore;
turn back, and you’ll find the shore.”
If you awaken to all dharmas, you return to the source; you also understand the mind and see your true nature, which means realizing the essence of the Tathāgata.
We sentient beings are all living within the Tathagata’s Dharma Body. If we were not within the Tathagata’s Dharma Body, then all sentient beings would be dead. It is like how each of our bodies contains countless bacteria. These bacteria depend on the human body to exist. When a person dies, the bacteria die too. The Tathagata’s Dharma Body is like the human body, and sentient beings are like the bacteria. Our existence within the Tathagata’s Dharma Body is just like the bacteria’s existence within the human body—the principle is the same. The Tathagata’s Dharma Body cannot die, while we keep turning and turning through samsara, living within samsara. Our inherent nature is Buddha-nature. Therefore:
“All sentient beings
will become Buddhas.”
Unfortunately, we do not know how to cultivate spiritually, so we have not yet been able to attain Buddhahood.
Abide in the ultimate state in which all Buddhas abide, and be born into the family of the Buddhas of the three times; cause innumerable sentient beings to have pure faith and understanding, cause the wisdom of all Bodhisattvas to be perfected and their faculties to rejoice; as Dharma clouds, universally cover the expanse of space and the Dharma realm, teaching, transforming, and taming all beings without exception; according to the minds of sentient beings, fulfill them all, cause them to abide in non-discriminating wisdom, and rise above all sentient beings.
Commentary: Bodhisattvas abide in the ultimate abode of all Buddhas—the Pure Land of Eternally Still Light—which is also the fruit of Supreme, Perfect Enlightenment. Bodhisattvas are born into the household of all Buddhas throughout the ten directions and the three periods of time; this also means attaining ultimate, pure wisdom. They are always in the company of the Buddhas, listening to the Dharma and the sutras, and will soon become Buddhas. The Buddha is our kind father. He cares for us, teaches and transforms us, leads us to cultivate and realize the Way, and tirelessly instructs, admonishes, and guides us.
The Buddha can enable innumerable sentient beings to deeply believe in the pure Dharma—that is, to diligently cultivate precepts, concentration, and wisdom in order to eliminate defiled dharmas, namely greed, anger, and delusion. The Buddha can enable the wisdom of all Bodhisattvas to be perfected, so that they attain the Great Perfect Mirror Wisdom. The Bodhisattvas’ own awakening is complete, and their awakening of others is also complete. This wisdom will bring their own path and its fruition to fulfillment.
“The six sense faculties rejoice”: outwardly, a joyful appearance is manifest; inwardly, there is also a joyful mind. Clouds of Dharma teach and transform sentient beings, covering everywhere—that is, throughout all of empty space and the Dharma realm. Bodhisattvas teach and transform sentient beings, subduing them. Although sentient beings in the Saha World are difficult to tame and subdue, all stubborn sentient beings are subdued; there is not a single sentient being who is not subdued. Bodhisattvas accord with the minds and aspirations of sentient beings, enabling them to have their needs fulfilled. Whatever they seek, they are enabled to obtain; whatever they hope for, they are enabled to accomplish. They enable all sentient beings to abide in non-discriminating wisdom and to surpass all other sentient beings.
Attain all-wisdom and emit great light, causing all excellent roots of goodness to become manifest; universally cause all to arouse vast minds, and cause all sentient beings to abide in Samantabhadra’s indestructible wisdom; pervade all the lands of sentient beings, arise from the non-retrogressing True Dharma, abide in the universally equal Dharma Realm, clearly understand what is suited to the minds of sentient beings, and manifest inconceivable, innumerable distinct forms of the Tathāgata, which cannot be fully praised in worldly words; be able to cause all to constantly recollect the Buddha, fill the Dharma Realm, and broadly ferry sentient beings across; according to the benefits sought by those who have first aroused the mind, bestow the wisdom of the Dharma, causing them to be tamed and their faith and understanding to become pure; manifest inconceivable physical forms.
Commentary: May all sentient beings attain all-wisdom, emit great radiance, and illuminate the worlds in the ten directions. May all the wholesome karma that all sentient beings created in the past, and all the roots of goodness they planted, be made manifest. May all sentient beings clearly know what their roots of goodness were in previous lives. May all sentient beings everywhere give rise to vast aspirations.
Just as during the Great Compassion seven-day retreat we held this time, Guo Ting (Dharma Master Heng Chao) came to know his previous life (he was the reincarnation of Emperor Wu of Liang). That is why his Dharma name is Guo Ting and his title is Heng Chao. It means “the imperial court.” He knew what he had to do in this life, here and now, so he took refuge in the Triple Jewel. Having understood this, he made a vast resolve, inspiring many others to make vast resolves as well. (Note: In May 1977, in order to pray for world peace, Dharma Master Heng Shih made the resolve to undertake “three steps, one bow,” bowing from Gold Wheel Monastery in Los Angeles to the City of Ten Thousand Buddhas, a distance of more than seven hundred miles. Through his actions, he sought to influence people and turn them away from evil toward good. Moved by this, Dharma Master Heng Chao resolved to serve as Dharma protector for Dharma Master Heng Shih and look after him.) Enable all sentient beings to abide in the wisdom of Bodhisattva Samantabhadra, profound and firm, indestructible. Bodhisattvas abide everywhere in the lands of all sentient beings, arising from the irreversible True Dharma and always abiding in the equality of all Dharma realms. They thoroughly understand every wish in the minds of all sentient beings and manifest countless different Tathagata bodies beyond description. Their virtues cannot be fully praised in worldly speech or words.
Through their spiritual powers and responsive communion, Buddhas and Bodhisattvas enable all sentient beings to constantly recollect and contemplate the Buddha; in the future, they will surely meet the Buddha. The Tathagata’s body manifests throughout the Dharma realm and all Buddha lands, and can broadly liberate all sentient beings. In accordance with the aspirations of those who have just aroused their minds to seek, the Tathagata enables them all to gain benefit. That is, whoever aspires to become a Buddha is enabled to do so, and whoever aspires to attain spiritual powers is enabled to attain them.
The Buddha Dharma is bestowed upon sentient beings, enabling even the stubborn among them to be subdued, attain faith and understanding, and become pure. To manifest immeasurable forms—this is truly an inconceivable realm.
Equally contemplate sentient beings, with a mind attached to nothing; abide in unobstructed abiding, attain the Buddha’s ten powers, and be free of all hindrances; the mind is always tranquil and concentrated, never scattered; abide in all-knowing wisdom.
Commentary: Bodhisattvas regard all sentient beings equally, without a discriminating mind or a mind of attachment. Abiding in the realm of perfect interpenetration without obstruction, they attain the Buddha’s ten powers. They are free from all hindrances and function effortlessly without obstruction. The minds of Buddhas and Bodhisattvas are always in samadhi, never scattered, and abide in the wisdom of all-knowledge.
Able to skillfully expound the true meaning of diverse words and phrases, one can fully penetrate the boundless ocean of wisdom and bring forth immeasurable stores of merit and wisdom.
Commentary: The Bodhisattva skillfully reveals and expounds all kinds of words, all kinds of phrases, and all kinds of wondrous Dharma, all embodying the true meaning. The Bodhisattva can penetrate deeply into the Treasury of Sutras, attain boundless wisdom like the ocean, and bring forth immeasurable stores of merit and wisdom.
Ever illuminating the Dharma Realm universally with the Buddha-sun, in accordance with the power of their original vows, they continually manifest and never disappear; ever abiding in the Dharma Realm, abiding where the Buddhas abide, without change; having no attachment whatsoever to self or what belongs to self, they abide in supramundane Dharma, unstained by worldly dharmas.
Commentary: Bodhisattvas always use the Buddha’s sun to shine throughout the worlds. In accordance with the vows they made long ago, they continually appear in the world, yet do not enter Nirvana. They always abide in the Dharma Realm, dwelling where the Buddhas dwell, without ever changing. They are attached neither to the self nor to what belongs to the self.
We sentient beings cannot see through or let go of these two things—the self and what belongs to the self—and so we cling to them. We think, “This is my body; I must love it, protect and nourish it, and take care of it.” Thus, all day long we are busy on its behalf. Once there is a self, thoughts of ownership arise: “This belongs to me; that is mine.” Extending this further, we say, “This is my country; this is my home; this is my property.” Once there is a self, there is ownership—this is selfishness and self-interest. If there is no selfishness, there is no self. If there is no self-interest, there is nothing that belongs to the self. Thus, the absence of a self and of what belongs to the self is the Dharma transcending the world.
When one cultivates to this level, one attains liberation and is completely free and at ease. Though abiding in the Dharma transcending the world, one is not attached to worldly dharmas. In short, not being shaken by worldly dharmas and not being turned by circumstances—this is the key to the Dharma transcending the world.
He raises the banner of wisdom throughout all worlds. His wisdom is vast and surpasses the world, free from all attachment. He rescues sentient beings from the mire and places them on the ground of supreme wisdom. His merits and virtues benefit sentient beings without end. He fully understands the wisdom of all Bodhisattvas, whose faith and resolve are unwavering and who will attain perfect enlightenment. With great loving-kindness and compassion, he manifests countless inconceivable Buddha-bodies, adorned in various ways. With wondrous sounds, he expounds immeasurable Dharma and fulfills the wishes of sentient beings.
Commentary: In all worlds, establish a wisdom banner. The banner is square or round in form, symbolizing the use of the light of wisdom to shine everywhere upon all sentient beings. This wisdom is vast and incomparable; it transcends worldly dharmas and is free from defilement and attachment. Having already let go of attachment to the self and what belongs to the self, what is there left to cling to? It can save all sentient beings from suffering, helping them escape the mire and establish themselves in unsurpassed wisdom—that is, attain Buddhahood.
We sentient beings live in a muddy mire, as if in an illusion or a transformation, yet we are not aware of it. We are still dreaming, confused and muddled, taking suffering for joy. We cannot clearly distinguish right from wrong, good from evil; we take what is right to be wrong, what is wrong to be right, what is good to be evil, and what is evil to be good. We are utterly upside down, unable to distinguish right from wrong or good from evil. In short, we do not know what is straight or crooked, and cannot tell black from white. This is just like being stuck in a muddy mire.
Why are we in the muddy mire? Because of ignorance. People always turn their backs on enlightenment and align themselves with worldly defilements, instead of turning their backs on worldly defilements and aligning themselves with enlightenment. This is what it means to be in the mud. When we are unclear and cannot escape the Three Realms, it is because we have been stained and attached by the muddy mire of ignorance and afflictions. So how can we escape the muddy mire? We must study the Buddhadharma. The Buddhadharma points the way out of delusion; it is a lighthouse on the ocean, shining everywhere and enabling those who have lost their way in delusion to walk the right path.
Bodhisattvas use all kinds of merits and virtues they cultivated in the past to benefit sentient beings and enable them to obtain benefits, doing so continually without ever coming to an end. They clearly understand that the wisdom of all Bodhisattvas is profound and unsurpassed. Once their minds of faith and vows, and of turning from the Lesser toward the Greater, are firmly resolved, they will certainly become Buddhas in the future.
With the mind of great loving-kindness and great compassion, they manifest inconceivable, innumerable Buddha bodies, which are also transformation bodies. They adorn them with all kinds of merit and wisdom. With all kinds of wondrous sounds, they expound immeasurable Dharma teachings—that is, they expound immeasurable teachings from a single Dharma, and all immeasurable teachings return to a single Dharma. Therefore:
“One becomes infinite,
The infinite becomes one.”
This is the Dharma of perfect interfusion without obstruction. It accords with the minds and wishes of sentient beings, enabling all their desires to be fulfilled—that is, their aspiration to become Buddhas and patriarchs, not their craving for the pleasures of the five desires.
In the past, future, and present, the mind is always pure, causing all sentient beings not to cling to the realms. It continually gives all Bodhisattvas a prediction, enabling them all to enter the Buddha’s lineage, be born into the Buddha’s family, and receive the Buddha’s consecration.
Commentary: Bodhisattvas of the past, future, and present—the three periods of time—always keep their minds pure; not a single thought arises, and they are not stained by a speck of dust. Bodhisattvas not only do not cling to the self or what belongs to them, but also lead all sentient beings not to cling to the realm of self and mine. They constantly bestow predictions upon all Bodhisattvas for the sake of sentient beings, enabling all sentient beings to enter the lineage of the Buddhas and be born into the family of the Buddhas (that is, the Pure Land of Eternal Quiescent Light), where they will receive the anointing and prediction of Buddhahood from the Buddhas of the ten directions.
They constantly travel throughout the ten directions, never ceasing, yet are attached to nothing whatsoever. They can go everywhere throughout the Buddha-lands of the Dharma Realm and know clearly the minds of all sentient beings. All their merit and virtue is pure and free from the world. They do not abide in birth and death, yet appear everywhere in the world like reflections.
Commentary: Bodhisattvas constantly travel through the worlds in the ten directions, teaching and guiding all sentient beings, never ceasing for even a moment. Buddhas and Bodhisattvas teach and guide sentient beings without pause, whereas we often take breaks when studying the Buddha’s teachings. The habitual tendencies of sentient beings are completely different from those of Buddhas and Bodhisattvas. In the face of all the realms of the five desires and six sense objects, Buddhas and Bodhisattvas neither cling nor give rise to greed. Sentient beings, by contrast, covet the pleasures of the five desires and delight in the six sense objects.
In any Dharma realm or Buddha land, Bodhisattvas can go wherever they wish and travel freely without obstruction or restriction. Bodhisattvas fully understand the thoughts of all sentient beings. I, too, know that sentient beings are all afflicted by greed, anger, and delusion; from morning till night, they are deluded by these three poisons and are never clear-minded. If they were free of greed, anger, and delusion, they would diligently cultivate precepts, concentration, and wisdom.
All the merit and virtue of a Bodhisattva are purified through transcending the world. They neither cling to birth and death nor abide in Nirvana. Though born, they are not born; though they die, they do not die. Therefore: “Birth and death are Nirvana; afflictions are bodhi.”
Bodhisattvas in the world are like images, able to manifest everywhere in the minds of sentient beings.
With the moon of wisdom universally illuminating the Dharma realm, one fully understands that all things are ultimately unattainable. Constantly using wisdom, one knows that all the worlds are like illusions, shadows, dreams, and transformations; all have mind as their own nature. Thus one abides.
Commentary: A Bodhisattva uses the moonlight of wisdom to shine throughout the minds of all sentient beings in the Dharma realm, enabling them to clearly understand and thoroughly penetrate everything in the world: it is all like illusions, like transformations, and cannot be attained. Why? Because everything is false and has no real substance, so one does not cling to it. With true wisdom, a Bodhisattva knows that all worldly phenomena are illusory transformations, like things seen in a dream; they are all changing and impermanent. They are false and unreal, so one does not cling to them.
Human life is like watching a movie. All kinds of scenes appear on the screen, seeming real to the eye, but in fact they are false. Yet they still beguile sentient beings, making them confused and upside down, so that they follow the circumstances instead of being able to turn them around.
The Bodhisattva knows everything: all things take the mind as their own nature (the mind discriminates and is conditioned; nature does not discriminate and is unconditioned). Therefore, they abide in this way. The nature of sentient beings is Buddha-nature, but the mind of sentient beings is deluded; therefore, they do not become Buddhas. To practice the Way is to cultivate the mind, transforming the deluded mind into the true mind. The true mind is the nature of the Tathāgatagarbha, and is also the great treasury of light.
According to the differing karmic results of sentient beings, their divergent mental inclinations, and their different faculties, he manifests the body of a Buddha. The Tathāgata continually takes innumerable sentient beings as the objects of his contemplation and teaches that the world all arises from conditions. He knows that the characteristics of all dharmas are entirely without characteristics, and that this alone is the basis of the wisdom of the one mark. Wishing to free sentient beings from all conceptual attachments, he manifests the nature and characteristics of everything in the world and acts in the world, in order to reveal unsurpassed Bodhi to them.
Commentary: In accordance with the differing karmic retributions, preferences, and faculties of sentient beings, the Buddha manifests a Buddha-body. The Buddha constantly takes countless sentient beings as the objects of his concern, and so always wishes to liberate them from the sea of suffering. For the sake of sentient beings, he explains that all worldly dharmas arise from the principle of dependent origination. Hence: “Dependent origination is devoid of intrinsic nature.”
The Buddha knows that all dharmas are without characteristics. But because sentient beings have discriminating minds, there are characteristics of dharmas. In reality, they are ultimately without characteristics. This absence of characteristics is the root of wisdom, because all dharmas arise from wisdom. What is wisdom like? It is without characteristics! Hence it is said: “There is only one characteristic, the root of wisdom.” The *Mahāprajñāpāramitā Śāstra* says:
“Things that arise through causes and conditions,
I say, are emptiness.
They are also called provisional designations,
and also called the meaning of the Middle Way.”
This clearly explains the principle of dependent arising. The Buddhas and Bodhisattvas wish to help all sentient beings become free from attachment to all forms, and so they manifest the nature and characteristics of all worldly phenomena and come into the world to teach and guide sentient beings. For the sake of all sentient beings, they reveal the unsurpassed path to awakening.
In order to save and protect all sentient beings, [they] appear in the world to reveal the Buddha’s path, enabling them to behold the Tathagata’s bodily features, bring them to mind, and diligently cultivate them; to eliminate the signs of worldly afflictions, practice the deeds of Bodhi, and keep the mind undistracted; to attain perfection in all the gates of the Great Vehicle and accomplish the aims and benefits of all the Buddhas.
Commentary: The Buddhas and Bodhisattvas appear in the world in order to save and protect all sentient beings. They reveal and teach the true path of practice followed by the Buddhas, thereby enabling sentient beings to attain Buddhahood. They enable sentient beings to see the Buddha’s thirty-two marks and eighty characteristics of excellence, and so to develop a mind that takes the Buddha as its object and recollects the Tathāgata’s majestic, splendid physical marks. They then practice diligently to eliminate every aspect of worldly afflictions, devote themselves to cultivating the bodhi path without their minds becoming scattered or disturbed, and abide in samādhi at all times. They bring all the Mahāyāna practices to completion and fulfill the beneficial aims of all Buddhas of the ten directions and the three times—that is, they attain perfect enlightenment.
All can observe the wholesome roots of sentient beings without allowing them to be destroyed; purify karmic retribution, make wisdom clear and lucid, and universally enter the three times.
Commentary: The Buddhas and Bodhisattvas can observe the roots of goodness of all sentient beings, enabling the pure karmic results of all sentient beings to be realized. Sentient beings with true wisdom, who thoroughly understand all the Buddha-Dharma, will enter all three times.
Forever free from all worldly distinctions; emitting nets of radiant light that universally illuminate the ten directions, pervading every world completely; with a wondrously beautiful form-body that those who see it never tire of; by means of great merit, wisdom, and supernatural powers, bringing forth the various practices of the Bodhisattvas; the realms of all faculties freely and perfectly complete; carrying out the works of the Buddhas, and, having done so, immediately disappearing.
Commentary: Buddhas and Bodhisattvas forever leave behind the discriminating mind toward all worldly things. They spread a net of the light of great wisdom, illuminating all worlds throughout the ten directions; there is no place it does not fill. The Buddha’s form is beautiful and majestic. When all living beings see this beautiful form, their eyes gaze upon it without turning away for even a moment, and they are never weary of it. Through great merit, great wisdom, and great spiritual powers, they bring forth all the various Six Perfections and myriad practices cultivated by Bodhisattvas. The states of all their faculties are perfectly fulfilled and freely at ease. Thus, in all that they do, they carry out every kind of Buddha-work. Once the Buddha-work is done, nothing remains. Bodhisattvas are not attached to doing Buddha-work. Hence: “Doing without doing, practicing without practicing.” That is why it says, “Once the work is done, nothing remains.”
Skillfully reveal the path of omniscience concerning the past, present, and future; universally shower the bodhisattvas with the rain of immeasurable dhāraṇīs, causing them to arouse vast aspiration and delight, receive and uphold them, and cultivate them.
Commentary: The Buddhas and Bodhisattvas skillfully employ expedient means to open, reveal, awaken, and guide beings to enter, enabling all sentient beings to clearly understand the path of the wisdom of all-knowledge throughout the past, present, and future. For all Bodhisattvas everywhere shower down immeasurable rains of Dharani Dharma, causing them to arouse vast bodhi minds, cultivate and uphold vast bodhi minds, take the bodhi mind as their delight, uphold this Dharani Dharma, and cultivate this Dharani Dharma.
He had attained all the virtues of all the Buddhas. His body was adorned with boundless wondrous forms, perfectly complete and brilliantly resplendent, so that there was no one in any world who did not behold him. He was forever free from all obstructing dharmas, had attained purity in the true meaning of all dharmas, and had gained mastery over the dharmas of virtue.
Commentary: The Bodhisattva perfects the merits attained by all the Buddhas. The merits are complete, the wisdom is complete, and the light is complete. Not only are they complete, they are also powerful—the light shines everywhere. The Bodhisattva has boundless wondrous forms to adorn the body. Throughout all the Buddha lands in the ten directions, there is no one who does not see that splendidly adorned body with its fine marks. And the Bodhisattva is forever free from all obstructing dharmas.
What are obstacles to the Dharma? Simply put, they are greed, anger, ignorance, arrogance, doubt, and wrong views—the six root afflictions. These six afflictions often disturb the purity of our own minds and those of others. Hence: “They afflict the body and trouble the mind.”
We cultivate the Way. When our cultivation reaches the point where we have no more afflictions, we will transcend the Three Realms. Therefore:
“Do not give rise to afflictions; let the mind harbor no doubts.
We should all look after ourselves and worry less about others.
To endure more is not to argue less over what is right.
In serene purity, wisdom arises.”
There are no afflictions, nor any doubts. Always be concerned with yourself; don’t concern yourself with other people’s affairs. Therefore:
“Often fretting over needless things,
You bring anguish upon yourself.”
Always acknowledge that you are in the wrong; don’t argue with others. Then you will be very peaceful and very tranquil, and wisdom will emerge.
When the mind is clear, there is nothing difficult to fear
When one sees one’s nature, there is no sorrow or worry
It is not that the Buddha’s light does not shine everywhere
Worry, resentment, and hatred confuse and delude the mind
Those who clearly see the mind encounter no obstacles or difficulties. Those who see their nature have no worries, sorrow, or grief. The Buddha’s radiance shines everywhere, like sunlight. So why can’t we see the Buddha’s radiance? Because worry and resentment cause the mind to become confused and deluded, and thus the radiance of wisdom cannot manifest.
I often say:
“When the mind is clear, the moon appears in the water;
when the will is settled, the sky is cloudless.” That is:
When the mind is still, the moon appears in the water;
When thought is quiet, the sky is cloudless.
“When the mind is calm, a hundred calamities disperse;
when one’s resolve is firm, all things turn auspicious.” Meaning:
A peaceful mind makes a hundred calamities vanish;
with firm resolve, myriad things are auspicious.
“When the mind is still and thoughts cease, that is true wealth and nobility;
when selfish desires are entirely severed, that is the true field of blessings.” That is:
When thoughts cease completely, that is true wealth;
When desires are cut off completely, that is a true field of merit.
A time of purity,
A time on Linh Sơn Mountain.
Time after time, purity,
Time after time, on Linh Sơn Mountain.
When no thought arises, the whole is manifest;
When the six faculties suddenly stir, clouds veil it.
That is:
When not a single thought arises, the whole is revealed;
When the six sense faculties are stirred, they are obscured by clouds.
These sentences are all maxims. With regard to all the true principles of the Dharma, attaining purity means having understood that the essential nature of the Dharma is quiescent and pure, and thus having no attachments. Bodhisattvas abide in forms yet are free of forms; they abide in the Dharma yet are free of the Dharma. They have no attachments, and are therefore pure. If there are attachments, purity cannot be attained. With regard to the wholesome, meritorious practices cultivated by all Buddhas of the three times and ten directions, complete freedom is attained.
As the great Dharma King, he shines everywhere like the sun; he is a field of merit for the world, endowed with great majesty and virtue. He manifests transformation bodies throughout all worlds, radiates the light of wisdom, and causes all to awaken. Wishing sentient beings to know that the Buddha possesses immeasurable virtues in full, he is crowned and installed by the unhindered Sangha, and skillfully guides them in ways suited to the world. With the hand of wisdom, he comforts sentient beings; as the great King of Physicians, he skillfully treats their many illnesses.
Commentary: The Buddha is the great Dharma King, like the sun shining over the earth and all its myriad things. He is the world’s field of merit, endowed with great awe-inspiring virtue. He gives rise to compassion toward all sentient beings, and therefore manifests transformation bodies throughout every world, radiating the light of wisdom to dispel darkness. When sentient beings are reached by the Buddha’s light, they are immediately awakened. He wishes sentient beings to know that the Buddha possesses boundless merits and virtues in full. With a piece of unobstructed silk tied upon his crown, he assumes the position of Dharma King. Adapting to worldly ways, he skillfully guides sentient beings. With the hand of wisdom, he touches the crowns of sentient beings; with words of compassion, he comforts their hearts. He is the great physician king who cures all the illnesses of sentient beings. Since sentient beings have eighty-four thousand afflictions, the Buddha uses eighty-four thousand Dharma practices to counter them.
The Three Jewels are the field of merit for sentient beings. Why should we make offerings to the Three Jewels? Because we want to cultivate the field of merit. But some people do not recognize the true nature of things or understand the truth, so they do not want to cultivate the field of merit before the Three Jewels. Some people pray before the Three Jewels for blessings, hoping for some kind of spiritual response or some kind of special state. These thoughts are mistaken. Some pray before the Three Jewels for children, wealth, good health, or good fortune. This is not right. So why should we make offerings to the Three Jewels? Because we want to cultivate merit and wisdom. When merit and wisdom are perfected, we will escape the Three Realms, end birth and death, and no longer remain in the Saha World suffering all kinds of hardships. We will be able to go to the Land of Ultimate Bliss and enjoy its happiness.
Cultivate the field of merit before the Three Jewels without a discriminating mind. Do not ask, “Is there a Buddha here? Is there a Sangha here?” If you have such a discriminating mind, there will be no merit, and you will not obtain the field of merit. You should know:
“Though the mud dragon cannot bring rain,
to pray for rain, one must pray to the mud dragon.
Though an ordinary monk cannot bestow blessings,
to cultivate blessings, one must turn to an ordinary monk.”
Therefore, it is said, “The Sangha of sages and worthy ones is a field of merit.” When you sincerely make offerings to the Triple Gem, you naturally sow seeds of merit and will surely attain wealth and prosperity in the future. Only when offerings are made without attachment are they truly offerings. If there is an ulterior motive, they are false offerings. Therefore, when “the three aspects are all empty,” merit will be immeasurable.
He can visit all the innumerable lands throughout the worlds, never ceasing; with a pure eye of wisdom, free from all obscuring veils, he can see clearly. He employs various means to subdue sentient beings who commit unwholesome and evil deeds and lead them onto the path. He skillfully seizes the opportune moment, never ceasing.
Commentary: Throughout all worlds, there are immeasurable and boundless lands. Bodhisattvas go to every land to teach and transform sentient beings, never ceasing for a moment. With their pure wisdom eyes, free from all obscurations, Bodhisattvas clearly see the minds and natures of all sentient beings. The Diamond Sutra says:
“Whatever kinds of minds sentient beings have, the Tathagata knows and sees them all.”
For sentient beings who commit evil and unwholesome deeds, the Bodhisattva uses all kinds of skillful means to tame those stubborn beings, leading them to abandon evil and turn toward goodness, arouse the mind of bodhi, and cultivate the unsurpassed path. The Bodhisattva skillfully seizes the opportunity and ceaselessly teaches and transforms them.
For beings with wholesome karma, cause their wholesome karma to grow. For beings with unwholesome karma, help them cultivate wholesome karma and refrain from creating evil karma. For beings who are neither wholesome nor unwholesome, help them learn to plant good roots and perform meritorious, wholesome deeds. Speak the Dharma for beings, choosing the right moment and not letting an opportunity pass. In short, when these beings can be delivered and are ready to receive the Dharma, speak the Dharma for them. Hence: “Observe their capacities and teach accordingly; speak the Dharma for each person.” For those whose conditions are ripe, speak the Dharma to them; for those whose conditions are not yet ripe, wait for the right moment and then speak the Dharma to them. This is called “skillfully seizing the opportunity.” The opportunity is the appropriate time to speak the Dharma. Therefore:
“Speak only at the proper time;
smile only when joyful;
take only what is right.”
That is: Speak only when it is time to speak. Laugh only when you are happy. You may take only what accords with righteousness; if something does not accord with righteousness, absolutely do not take it.
If sentient beings give rise to an impartial mind, then, through transformation, [he] manifests equal karmic retribution. In accordance with what delights their minds and with the results of their karma, [he] manifests the Buddha’s body and various miraculous transformations, and preaches the Dharma to them, enabling them to understand and awaken, attain wisdom of the Dharma, and rejoice greatly in their hearts. Their faculties become vigorous; they see immeasurable Buddhas, give rise to profound faith, produce wholesome roots, and forever remain on the path of non-retrogression.
Commentary: Suppose all sentient beings give rise to an impartial mind, with no discrimination, no affection or aversion, no sense of closeness or distance, and no sense of high or low. All have an impartial mind; that is, they manifest equal karmic retribution.
In accordance with what beings delight in, the karma they create, and the karmic results they experience, a Buddha body is manifested. Using all kinds of miraculous powers and transformations, the Dharma is expounded for them, enabling them to awaken and attain the Buddha Dharma, wisdom, and liberation. Once they have understood everything, great joy arises in their minds; their four limbs are filled with excitement and leap about. Thus: “Overcome with emotion, they cannot restrain themselves; their hands dance and their feet leap.” They also behold all the immeasurable Buddhas throughout the ten directions and the three times, give rise to deep faith, nurture all roots of goodness, never regress, and courageously advance with diligence.
All sentient beings, bound by karma, long slumber in birth and death. When the Tathāgata appears in the world, he can awaken them, comfort their minds, and free them from sorrow and fear. If they are able to see him, he will surely cause them to realize and enter the wisdom of meaning without dependence, and skillfully comprehend the wondrously adorned realm, which none can outshine. The tusks of the Dharma Mountain of Wisdom are all purified. Whether he manifests as a Bodhisattva or as a Buddha, he leads all sentient beings to a place free from affliction. Adorned with innumerable merits and brought about through the practice of karma, he appears in the world. The adornment and purity of all Buddhas are all accomplished through the activity of omniscience.
Commentary: All sentient beings give rise to delusion, create karma, and undergo retribution. Giving rise to delusion means a single thought of ignorance. Because they do not understand clearly, they become deluded. Because they are deluded, they create inverted karma. Having created inverted karma, they must undergo its retribution in the cycle of birth and death. Therefore:
“Sow good, reap good; sow evil, reap evil.”
If the cause is neither wholesome nor unwholesome, then naturally the result will be neither wholesome nor unwholesome. This is an unchanging law that has existed since time immemorial. Therefore, all sentient beings are bound by karma and trapped by karma. We create our own karma, and we ourselves must experience its results, revolving within samsara as if asleep within samsara, endlessly lost in a dream and never awakening, unable to put an end to birth and death. Therefore:
“Fame and gain are small matters everyone craves, Life and death are great matters no one gives thought to.”
People do not understand the great matter of birth and death. Ultimately, how did we come into being? Where will we go after we die? No one investigates! Where did we ultimately come from? Where will we go? We do not know! Everyone is born in confusion and dies in confusion. Hence: “Live drunkenly and die in a dream.” This means: “Born drunk, die dreaming.” When we are born, it is as though we are drunk; when we die, it is as though we are in a spring dream. All day long, confused and upside down, we are as useless as someone who has come back from the dead.
The Buddha contemplates all causes and conditions before appearing in the world. The Buddha appears in response to the conditions of sentient beings, enabling them to awaken, bring forth the mind of bodhi, abandon delusion and return to enlightenment, and put an end to birth and death. With kind words, he comforts sentient beings so that they are free from sorrow, worry, and fear, and leave behind inverted views and delusive thoughts. If sentient beings encounter the Buddha, they can all realize and enter the wisdom of non-reliance, which is also the four wisdoms: the wisdom of accomplishing what is to be done, the wondrous observing wisdom, the wisdom of the equality of nature, and the great perfect mirror wisdom. Once they have wisdom, they will use skillful means to teach and transform all sentient beings. Therefore: “Deeply enter the treasury of sutras; wisdom is as vast as the sea.” Only with wisdom like the ocean can one teach and transform sentient beings, enabling them to attain liberation and understand the realms. Once they understand the realms, they will not be swayed by them or deluded by them. Therefore:
“A person can change realms;
a realm cannot change a person.”
If, amid all the states that appear before you, Suchness remains unmoving, clear and luminous, then you can transform those states.
The Buddha’s body is pure and adorned, radiant and beautiful. Nothing is more splendidly adorned or beautiful, and so nothing can outshine it. The mountain of wisdom and the sprouts of the wondrous Dharma have all become pure and perfect. Sometimes he manifests as a Bodhisattva and expounds the Dharma for living beings; sometimes he manifests as a Buddha and expounds the Dharma for living beings. He enables all living beings to be free of any place of calamity. This also means dispelling ignorance and revealing the Dharma-nature. This is a place free of calamity. In short, ending birth and death is a place free of calamity. A place without calamity is the Land of Ultimate Bliss.
The Buddhas together adorn [it] through the immeasurable merits of their cultivation. This world appears in the world only after the practices of karmic cultivation have been perfected. They use the adornments of all the Buddhas to adorn themselves, and the purity of all the Buddhas to purify themselves. This adornment and purity are brought to completion through the past cultivation of the karma of omniscience.
Ever upholding the Original Vow and never abandoning the world, becoming a steadfast good friend to all sentient beings; supremely pure, radiant with light free from defilement, enabling all sentient beings to attain direct vision.
Commentary: Bodhisattvas always uphold their original vows and never abandon any sentient beings in the world. They vow to be steadfast good friends to all sentient beings, and, with the sincere and earnest power of their vows, to teach and transform these steadfast friends (sentient beings). They enable all sentient beings to attain the complete and wondrous fruit of Bodhi and to break through part of the final layer of ignorance regarding the mark of arising. This is supreme purity. Supreme purity means realizing the fruit of Unsurpassed, Proper and Equal, Right Enlightenment—the Buddhahood. In this way, they leave behind the afflictions of views and thoughts, the dust-and-sand afflictions, and the afflictions of ignorance. This is freedom from defilement. Once free from defilement, the light of wisdom naturally manifests. Its radiance shines everywhere, enabling sentient beings in a realm where response and resonance with the Way occur to all attain direct vision.
Sentient beings in the six realms are immeasurable and boundless. The Buddha uses spiritual power, always following them and never abandoning them. If there are people who in the past planted roots of goodness together, he causes them all to become pure. And with regard to all sentient beings in the six realms, he does not abandon his former vows or deceive them; he takes them all in with wholesome Dharma and skillful means, causing them to cultivate pure karma and shatter the conflicts of all Māras.
The sentient beings in the six destinies are immeasurable and boundless. By his spiritual power, the Buddha is always with them and never abandons them. If there are any who in the past planted the same wholesome roots, he causes them all to be purified. And he never abandons his Original Vow toward any sentient being in the six destinies, nor deceives or misleads them. He always gathers them in through skillful means of the wholesome Dharma, causing them to cultivate pure deeds and shatter all the conflicts of the demons.
Commentary: Suppose that in the past, people together aroused their aspirations and planted roots of goodness, causing those roots of goodness to grow, ripen, bring liberation, and thereafter become pure. They did not abandon their former vows toward all beings in the six realms, nor deceive sentient beings. They used truthful words to teach sentient beings and skillful expedient methods of every kind to gather them in. They enabled all sentient beings to cultivate pure karma, diligently practice precepts, concentration, and wisdom, and eliminate greed, anger, and delusion. They enabled them to purify the karma of body, speech, and mind: the body’s three evil deeds of killing, stealing, and sexual misconduct; the mouth’s four evil deeds of lying, embellishing speech, divisive speech, and abusive speech; and the mind’s three evil deeds of greed, anger, and delusion. To eradicate the ten evil deeds is to cultivate the ten wholesome deeds.
When the three non-outflow studies of precepts, concentration, and wisdom are perfected through cultivation, they can subdue the struggles of all demons and destroy the struggles of all demons. What is a demon? Anything that fails to recognize a realm is called a demon. There are many kinds of demons. One way of classifying them includes heavenly demons, earthly demons, human demons, ghost demons, spirit demons, affliction demons, sentient-being demons, illness demons, mind demons, and so on. The hardest demons to overcome are affliction demons and mind demons. Without true wisdom, these demons cannot be overcome.
What demons delight in most is fighting; hence: “They fear only that the world will not be in chaos.” The worse the world gets, the more chaotic it becomes, and the happier the demons will be. Why? Because a mindset of jealousy and obstruction is wreaking havoc. Anyone who thinks this way is a demon. Demons have no compassion; they want to argue with everyone and make fighting their life’s work.
We are now in the Dharma-ending age, a time when contention is firmly entrenched. Everyone likes to fight, and demons delight in fighting too. Asuras in the heavens, asuras among humans, asuras among animals, and asuras among the hungry ghosts fight from morning until night. Therefore, asuras belong to the class of demons. Simply put, anyone who likes to fight is an asura.
Asuras in the heavens have heavenly blessings but lack heavenly virtue, so they constantly fight with Heaven’s Lord, Śakra, to vie for the position of Lord of Heaven. Asuras among humans contend for fame and profit. Asuras among animals bully the weak. Thus, “the horse that harms the herd” represents the conduct of the Asuras. Asuras among the hungry ghosts delight in fighting over food, are selfish and self-serving, and have no sense of righteousness. In short, anyone who obstructs another’s freedom is an Asura.
The Asuras have the greatest anger and the most afflictions. Therefore, their appearance is extremely ugly (male Asuras are very ugly, but female Asuras are very beautiful). Ugliness represents afflictions and anger.
People today—why are they still fighting, and why do they still like to fight? Because the Asuras are stirring things up, directing the struggle and commanding it. All those who take part in the struggle are incarnations of the Asuras.
From the boundless realm of unobstructedness, he brings forth vast power, the supreme Sun Treasury, free of all hindrance. In the realm of pure mind, he manifests images that all the worlds behold. He widely bestows diverse teachings upon sentient beings. The Buddha is a treasury of boundless light, with all powers and wisdom fully perfected. Ever radiating great light throughout all sentient beings, he fulfills each according to their wishes, freeing them from every foe.
Commentary: From the realm of perfect, unobstructed interfusion arises the vast power of wisdom, subduing all heavenly demons and heretics. This wisdom is supreme, like the light of the sun, dispelling all darkness and meeting with no obstacles. Within the pure realm of the mind, all forms appear. Therefore: The Buddha is like the cool, clear moon,
Ever traversing the emptiness of ultimate reality.
When the defilements in sentient beings’ minds are purified,
The image of Bodhi appears within.
All sentient beings throughout the world can see the Buddha. The Buddha uses all kinds of skillful means and Dharma teachings, generously bestowing them upon sentient beings. Therefore,
“Among all forms of giving, the gift of Dharma is supreme.”
Giving the Dharma brings the greatest merit. Sentient beings who practice in accordance with the Dharma will attain Buddhahood in the future. The Dharma is the mother of all Buddhas. All Buddhas are born from the Dharma.
Someone entertains this deluded thought: “The Dharma was spoken by the Buddha, and the Buddha relied on the Buddha-Dharma in his cultivation. So which came first, the Buddha or the Dharma? If the Buddha came first, but no one had spoken the Dharma, how could the Buddha rely on it to cultivate? How could he become a Buddha? If the Dharma came first, where did it come from? The Dharma was spoken by the Buddha; if no Buddha had spoken it, how could there be any Dharma?” This kind of inquiry raises many questions! One might ask: “Which came first, the chicken or the egg? If there were no chicken, and chickens hatch from eggs, how could there be a chicken without an egg? If the egg came first and the chicken afterward, eggs are laid by chickens; without a chicken, how could there be an egg?” This kind of reasoning could go on endlessly! The Buddha is a treasury of immeasurable light, possesses the wisdom of the Ten Powers, and has cultivated all practices to purity and perfection. He constantly uses the great light of wisdom to illuminate all sentient beings. In accordance with the power of sentient beings’ vows, he enables them all to be fulfilled and satisfied as their hearts desire, and to be free from all enemies and adversaries.
A person who cultivates the Dao should repay resentment with virtue and turn enemies into friends, harboring resentment toward no one. If someone treats you badly, treat them even better. Use the Dao to guide and transform them, and virtue to move them; do not use power to oppress people or force to intimidate them. Mencius said:
“One who treats others with force
their hearts do not submit;
force is not enough to win them over.
One who treats others with virtue
they gladly submit from the heart.”
This means being free of enemies. Do not be hostile toward anyone; use virtue to transform them, not force to suppress them. If you use force to conquer people, they will submit outwardly but not in their hearts. It is like a powerful country using its military might to conquer a smaller one. Although the smaller country surrenders, it does not submit in its heart; only under duress does it surrender and acknowledge itself as a vassal. Once it gets the chance to counterattack, it will certainly seek revenge. But if you treat people with virtue, you will make your opponent submit both outwardly and in their heart. They will ardently revere you and sincerely admire you.
Being the supreme field of merit, the common support on which all sentient beings rely; whatever is given is thereby purified; through cultivating even a little wholesome conduct, one receives immeasurable merit and is surely enabled to enter the ground of inexhaustible wisdom; being the master who plants wholesome roots and purifies the minds of all sentient beings, the supreme fertile field that generates merit and virtue for all sentient beings; with profound wisdom and skillful means, able to rescue all from the suffering of the three evil destinies.
Commentary: Bodhisattvas are the supreme field of merit for sentient beings, enabling all sentient beings to attain great wisdom, develop great roots of goodness, arouse the mind of bodhi, and attain the unsurpassed Way. All sentient beings look to Bodhisattvas as a refuge and protector. Bodhisattvas purify every act of giving by sentient beings. Even a gift as small as a single hair can plant immeasurable roots of goodness. Giving involves not only material gifts and gifts of the Dharma, but also the practice of giving fearlessness. When people are frightened and confused, one should use words to comfort and guide them, so that they are no longer afraid, and even take action to resolve their difficulties. In short, saving them from suffering and bringing them happiness, willingly sacrificing oneself—even leaping into boiling oil or flames without hesitation—that is the conduct of one who practices the Bodhisattva path.
When the Buddha was still alive, there was an old man who was 88 years old. Feeling that human life was impermanent, he wanted to renounce the world and practice the Way. So he went to Jetavana Monastery and asked the Buddha to shave his head, allow him to renounce the world, and accept him as a disciple.
At that time, the Buddha was not at the monastery; he had gone out to teach the Dharma. Venerable Śāriputra, foremost in wisdom, was the senior monk and received the old man. After learning why he had come, he entered meditation to observe the old man’s karmic conditions. He could not find even the slightest wholesome root in the old man’s past 80,000 great kalpas. The man had also accumulated no merit through giving, so he was not qualified to become a bhikkhu.
Venerable Śāriputra then said to the old man, “You cannot go forth! In the past, you never planted any roots of goodness, nor did you ever give alms. Please go back!” – When the old man heard Venerable Śāriputra say that he would not allow him to be ordained, he left the monastery deeply disappointed.
The sages of old once said: Do not say that leaving home is easily attained; it is all because one has sown the seeds of bodhi over many lifetimes.
It means:
Renouncing worldly life is no easy undertaking;
It is all due to having sown the seeds of bodhi over many lifetimes.
Because in many lifetimes long ago, you had already planted good roots, you now have the opportunity to leave home and cultivate the Way. Otherwise, even if you wished to leave home, you would not come to the monastery. Thus: “You would not see the Buddha, hear the Dharma, or encounter the Sangha.” Today, you are able to study the Buddhadharma because in the past you planted great good roots, and only then did you come to have this opportunity to hear the great Dharma of the Avatamsaka Sutra, the Great and Vast Buddha Flower Garland Sutra. Those without good roots would not even hear the name of this sutra, let alone study it! I hope you will all concentrate your minds and spirits as you listen to the sutra, and devote yourselves to studying it. This is a rare opportunity. You must not enter a mountain of treasures and come away empty-handed, gaining nothing at all in the end—that would truly be a pity.
The old man lowered his head sadly and left the monastery, thinking as he walked: “I am a poor old man with no children, alone and unmarried, living a wretched life. How will I survive from now on? The future seems so uncertain, and I have nowhere to turn or stay.” He had reached the end of his rope, and the thought of suicide arose in his mind. So he went to the edge of a precipice, resolved to jump into the river and kill himself. As he was jumping into the river, he felt someone catch him by the shoulder. He turned around and saw an old bhikkhu, so he asked: “Why did you pull me back and stop me from killing myself?” – The elderly bhikkhu asked, “Why do you want to jump into the river? Is there a problem that cannot be solved?” The old man replied, “I wish to leave home and cultivate the Way. I have just come to the Buddha, asking him in his compassion to accept me as a disciple. Unfortunately, the Buddha was not at the monastery, and a senior monk would not take me in. He said that I had planted no roots of goodness in eighty thousand great kalpas. So I feel that life has no meaning anymore; I might as well kill myself and be done with it.” – The old monk said, “If you want to become a monk, then come with me and be ordained.” — The old man said, “Who are you?” —The old bhikshu said, “I am Shakyamuni Buddha.”
When the old man heard this, he was overjoyed and bowed to the Buddha. He followed the Buddha to the monastery, where the Buddha immediately performed the ordination ceremony, shaving his head and sending him forth into the monastic life. The Buddha said, “Welcome, Bhikshu! Your hair has fallen away of itself, and you are wearing the kasaya robe.” As soon as he finished speaking, the old man took on the appearance of a bhikshu. The Buddha expounded the Dharma to him and instructed him. Hearing the Dharma, the old man awakened and immediately attained the first fruit.
All the senior bhikshus at the monastery grew doubtful. They thought to themselves, “This old man had no roots of goodness at all. Why did the Buddha allow him to enter the monastic life? And why did the Buddha expound the Dharma to him, enabling him to attain the first fruit? What is the cause and condition behind this?” — Venerable Shariputra then asked the Buddha to explain: “World-Honored One, what wholesome roots does this old man have that he was able to renounce the household life and attain the first fruit? I truly do not understand these causes and effects. I beg the World-Honored One, in his compassion, to explain them so that I may understand.” Then the Buddha said, “Śāriputra! You can observe causes and conditions only within eighty thousand great kalpas, but you cannot observe them beyond eighty thousand great kalpas. Therefore, you do not know the causes and conditions of this old man.” The Buddha said with a warm, smiling expression, “The circumstances that led this old man to renounce the household life are as follows: About ninety thousand great kalpas ago, he was a woodcutter. Every day he went up into the mountains to gather firewood, carried it to the market and sold it for rice, which he brought home to eat and sustain his family.” One day, while gathering firewood, he encountered a ferocious tiger. It bared its fangs, brandished its claws, and charged at him, intending to eat him. In his peril, the woodcutter climbed a tree, but the tiger would not let him go. It bit and clawed at the trunk, making the tree seem about to fall. Terrified up in the tree, the woodcutter cried out, “Namo Buddha!” The ferocious tiger heard him; the words sounded like thunder, and it ran far away. The woodcutter escaped danger and his life was saved. “Long ago, he merely recited the Buddha’s name once, and in this life he had the wholesome roots to leave home and become a monk.” Venerable Śāriputra and the other monks listened to the Buddha’s teaching, said nothing, and withdrew.
Why am I telling this story today (May 1, 1976)? Because just a few days ago, on the eighth day of the fourth lunar month—the Buddha’s Birthday—an elderly lay Buddhist surnamed Wu at the Kim Sơn Monastery’s Institute for Translating Sutras in San Francisco wished to become a monastic. This date was chosen for his ordination. In the course of eighty thousand great kalpas, this elderly lay Buddhist had planted wholesome roots. In this life, the conditions had ripened, and so his aspiration was fulfilled.
Just by reciting the phrase “Namo Buddha,” one accrues immeasurable merit and plants the causes and conditions for leaving the household life. Those who leave the household life are pure, so the Sangha is called a pure field of merit. After leaving the household life, even if one cultivates a very small wholesome practice, one will gain immeasurable blessings and attain immeasurable grounds of wisdom.
For the sake of all sentient beings, Buddhas and Bodhisattvas widely plant roots of goodness and become masters of purified minds; this, too, is becoming a Buddha. Buddhas and Bodhisattvas are the supreme field of merit for sentient beings. Therefore, they cause sentient beings who lack merit to generate merit, plant seeds of merit, increase their merit, and obtain a good field of merit. Buddhas and Bodhisattvas all attain profound wisdom and can employ skillful means to teach and transform sentient beings. They can rescue all sentient beings in the three evil paths, help them escape the sea of suffering, and attain liberation.
Sentient beings in the three evil realms suffer because their greed, anger, and ignorance are so deeply ingrained that they fall into those realms. What method can be used to save them from suffering and bring them peace and happiness? There is only one method: help them develop faith and reverence for the Buddha’s teachings, and diligently cultivate the Dharma practices of precepts, concentration, and wisdom. Sentient beings who are greedy will no longer be greedy; those who are angry will no longer be angry; and those who are deluded will no longer be deluded. Being free of greed, anger, and delusion is the best way to leave the three evil realms.
In the three evil paths, each path contains immeasurable, boundless sentient beings. Each sentient being has countless, inexhaustible karmic offenses. Out of compassion, the Buddhas and Bodhisattvas expound the Dharma for all sentient beings who are suffering: on the one hand, they save sentient beings from the sea of suffering; on the other, they eradicate the karmic hindrances of all sentient beings. When the karmic hindrances are eradicated, suffering will end. When the suffering of the three evil paths has been completely extinguished, one leaves suffering and attains joy. In cultivating the Way, one must diligently cultivate precepts, concentration, and wisdom. When cultivation reaches perfection, greed, hatred, and delusion will naturally be eradicated. When greed, hatred, and delusion no longer take effect, one will naturally attain liberation. Liberation is the goal toward which the cultivation of the Way progresses.
Thus having faith and understanding, thus observing, thus entering the abyss of wisdom, thus roaming in the ocean of merit, thus universally reaching the wisdom of space, thus knowing the field of merit of sentient beings, thus observing what is present with right mindfulness, thus contemplating the Buddha’s various karmic signs and excellent features, thus contemplating the Buddha manifesting throughout the world, thus contemplating the Buddha’s supernatural powers
Commentary: The principles just discussed above are how one should believe and understand. The realms just discussed above are how one should contemplate and accept with faith. If one can practice in accordance with the Dharma, one will attain profound wisdom. If one can rely on the Dharma of the Ten Faiths, Ten Abidings, Ten Practices, and Ten Dedications, and cultivate the myriad practices, one will be able to roam in the ocean of merit. If one practices in this way, one will have no attachments and will break through all attachments. When one can fully realize one’s own nature, which is like space, one will attain space-like wisdom and be free of the afflictions of greed, anger, and delusion.
By contemplating in this way, one will know how to help sentient beings plant fields of merit and how to help them increase their fields of merit. In contemplating this way, one must have right knowledge and right view, with no wrong knowledge or wrong view. Then right mindfulness will be present, and one will be able to contemplate all principles. Therefore:
A person who rightly practices a wrong teaching
makes even the wrong teaching right.
A person who wrongly practices the right teaching
makes even the right teaching wrong.
When the True Dharma is present, false dharma is extinguished; when false dharma is present, the True Dharma disappears. Therefore, right and wrong cannot both stand. What is right? It is to have no greed. What is wrong? It is to have greed. In short, whatever involves seeking or wanting is not right; having no mind that clings to conditions is right.
Use mindfulness to contemplate all causes and effects and all karmic retribution: they all follow a cycle of retribution. Thus, “Whatever the cause, that will be the result”—not the slightest error, unchanged throughout the ages. Those who study Buddhism must first have deep faith in cause and effect. Do not deny cause and effect, much less believe in it only half-heartedly. Such thinking is unacceptable; it is like a stone tied to the feet of your spiritual cultivation. If you are not careful, you will encounter obstacles along the way and find it difficult to climb back up (your resolve to cultivate the Way will falter). You will simply stand still, wasting a great deal of time. If you think this way, then quickly arouse a great resolve and go beyond the very tip of the pole. Otherwise, you will be 108,000 miles from the Buddha Way.
Contemplate all the activities of the Buddhas: they are pure and adorned with excellent marks. Contemplate the Buddhas’ Dharma bodies: they extend throughout empty space and the entire Dharma realm, filling every place. Contemplate the Buddhas’ spiritual powers: their wondrous functions are freely exercised, within a realm that cannot be conceived. Once you clearly understand this principle, you will diligently cultivate the six perfections and myriad practices, and diligently follow the Bodhisattva path. In the future, when your merits and virtues are complete, you will surely become a Buddha.
At that time, that great assembly beheld the Tathagata’s body. From each and every pore emerged hundreds of thousands of kotis of nayutas of asamkhyeyas of rays of light. Each ray of light had asamkhyeyas of colors, asamkhyeyas of purity, and asamkhyeyas of radiance, causing asamkhyeyas of beings to gaze upon them, asamkhyeyas of beings to rejoice, asamkhyeyas of beings to delight, the deep faith of asamkhyeyas of beings to increase, the aspirations of asamkhyeyas of beings to become pure, the faculties of asamkhyeyas of beings to become cool and peaceful, and asamkhyeyas of beings to become reverent and respectful.
Commentary: At that time, at the Flower Adornment Dharma Assembly in the Jeweled Adornment Hall in the Tuṣita Heaven palace, the entire great assembly—Bodhisattvas, Heavenly Kings, heavenly sons, heavenly daughters, and heavenly beings—saw hundreds of thousands of kotis of nayutas of asamkhyeyas (innumerable numbers of) rays of light radiating from every pore on Shakyamuni Buddha’s body. Within each ray of light were innumerable colors, innumerable degrees of purity, and innumerable illuminations, filling the entire Dharma realm. These lights caused innumerable sentient beings to contemplate them; caused innumerable sentient beings to feel great joy, believe, accept, and practice accordingly; and caused innumerable sentient beings to experience great bliss and cultivate in accordance with the Dharma. They caused the faith of innumerable sentient beings to grow—from having no faith to having faith, and from faith to deep faith. They caused innumerable sentient beings to aspire to cultivate pure practices, attain pure fruition, and obtain pure wisdom. They caused innumerable sentient beings to purify their six faculties and attain freedom and coolness. They caused innumerable sentient beings to give rise to reverence for the Buddha and respect for the Dharma. Purity of the three karmas is reverence and respect.
At that time, the entire great assembly saw the Buddha’s body emit a hundred thousand kotis of nayutas of inconceivable great lights. Each light had an inconceivable color and inconceivable radiance, illuminating the inconceivable, boundless Dharma realm.
Commentary: At that time, everyone in the Dharma assembly saw the Buddha’s majestic, adorned body, with its excellent marks, emit hundreds of thousands of kotis of nayutas of great, inconceivable radiance. Within each ray of light were many inconceivable colors, as well as many inconceivable rays of light. That radiance illuminated the boundless, inconceivable Dharma Realm—that is, it filled all of space and pervaded the Dharma Realm, shining everywhere.
By the Buddha’s spiritual power, the Great Wondrous Sound was emitted. Its sound proclaimed and expounded hundreds of thousands of kotis and nayutas of inconceivable praises, surpassing all words found in the worlds and accomplished through supramundane roots of goodness.
Commentary: Through the Buddha’s spiritual powers and transformations, transformed Buddhas and Bodhisattvas appeared within the radiance, and a great, wondrous sound rang out. That wondrous sound spread throughout the ten directions, and all sentient beings could hear it. Within that wondrous sound, hundreds of thousands of kotis of nayutas of inconceivable verses were sung, all praising and extolling the Buddha’s virtues. Those verses surpassed all worldly speech. This was when the Buddha, at the causal stage, cultivated the Dharma that transcends the world—the Dharma that surpasses the three realms—and through those roots of goodness attained the great, wondrous sound.
Moreover, it manifests hundreds of thousands of millions of nayutas of inconceivable, wondrous adornments, which cannot be fully praised even over hundreds of thousands of millions of nayutas of inconceivable kalpas. All arise from the Tathagata’s inexhaustible sovereign power. It also manifests innumerable Buddhas, Tathagatas, appearing in the world.
Commentary: Within the radiant light, there again appear hundreds of thousands of kotis of nayutas of wondrous, inconceivable adornments. Even over inconceivable kalpas numbering hundreds of thousands of kotis of nayutas, one could not finish praising and extolling the Buddha’s virtues. Therefore:
The thoughts of dust motes can be counted and known;
The waters of the great ocean can be drunk dry;
Space can be measured, and the wind can be bound;
No one can fully proclaim the Buddha’s virtues.
It means:
The grains of dust and thoughts of the mind can be counted;
The waters of the ocean can be drunk dry;
The void can be measured, the wind can be bound;
But the Buddha’s merits cannot be fully expressed.
This is the inconceivable, wondrous adornment that came about because the Buddha cultivated all kinds of inexhaustible Dharma practices in the past; it arose from a realm of boundless freedom.
Cause all sentient beings to enter the gate of wisdom and understand profound meanings.
Commentary: Within the radiant light, innumerable Buddhas appear in the world, causing all sentient beings to enter deeply into the gateway of wisdom and understand profound meanings—that is, to clearly understand the true meaning of the Prajñā Dharma-door taught by the Buddhas.
They also manifest all the inconceivable transformations possessed by the Buddhas, the Tathagatas, throughout the Dharma realm and the realm of space, causing all worlds to be equally pure. All these arise from the unobstructed omniscience in which the Tathagata abides, and also from the inconceivable excellent virtues cultivated by the Tathagata.
Commentary: Within the light appear all the Buddhas’ inconceivable spiritual powers and transformations, filling all of space and pervading the entire Dharma Realm. They cause all worlds to be equally pure. That realm arises from the Buddha’s abiding in unobstructed omniscience, and also from the Tathāgata’s inconceivable practice of supreme virtues.
Again manifesting hundreds of thousands of millions of nayutas of inconceivable wondrous jeweled flames of light, arising from the wholesome roots of great vows made in the past; because of having made offerings to immeasurable Tathagatas, cultivated pure conduct without heedlessness, and generated wholesome roots with an unobstructed omniscient mind.
Commentary: Within the light appear hundreds of thousands of kotis of nayutas of brilliantly radiant, wondrous precious lights, inconceivable to the mind. These lights arose from the roots of goodness of great vows made in the past. We who cultivate the Way must make great vows as steadfast as diamond. The sea may dry up and stone may wear away, but those great vows must never change. We must not only make vows; we must also keep them in mind every day. Just as we recite the Sutras, each day we must act in accordance with the vows we have made. Otherwise, it is like wildflowers blooming—of no use at all.
Those Bodhisattvas had made offerings to all the Buddhas of the ten directions and constantly practiced the pure Dharma gates of morality, concentration, and wisdom, thereby purifying the three karmas of body, speech, and mind until not the slightest trace of distracting thought remained. Therefore: “One inch off, a thousand miles away.” Why do we fail to make progress in our spiritual practice? Because we do not cultivate pure conduct.
What is pure conduct? It means not fighting, not being greedy, not seeking, not being selfish, not pursuing one’s own benefit, and not lying—the Six Guiding Principles of the City of Ten Thousand Buddhas. It can also be described as not being greedy, not being angry, and not being deluded. Pure conduct is not some especially wondrous Dharma door; rather, it teaches people to eliminate the three poisons of greed, anger, and delusion. If you completely eliminate the three poisons from your mind, you are cultivating pure conduct. In short, pure conduct means having no defiled thoughts or actions. If you have greed, anger, and delusion, you are not pure. If you have no anger, afflictions, or ignorance, then you are pure. Those who cultivate pure conduct are absolutely never lax.
What is heedlessness? Simply put, it means not observing the rules. For example, a Buddhist disciple may have undertaken the five precepts—not to kill—yet still cause ants and insects to die. They may vow not to steal, yet take things from others without permission. They may vow not to engage in sexual misconduct, yet seek out people of the opposite sex and engage in physical relations. They may vow not to lie, yet make a habit of saying untruthful things or gossiping. They may vow not to drink alcohol, yet go to a liquor store to buy and drink alcohol, smoke tobacco, or take drugs. When someone knows that a habit is bad or harmful to body and mind, but deliberately does it anyway, that is heedlessness.
In Bodhisattva Samantabhadra’s verse exhorting the assembly, it says:
“The day has passed;
Life, too, is gradually waning.
Like fish without water,
What joy can there be?” Everyone!
Strive diligently,
As if your head were on fire.
Remember impermanence alone;
Do not be heedless!
That is to say: A day has passed, and with the passage of time, one’s lifespan has diminished a little. It is like a fish without water: day by day, the water dwindles. What is there to rejoice in? You should understand this! Therefore, diligently cultivate and courageously press forward. Diligence is like urgently putting out a fire burning on your own head: not a single minute or second can be delayed. Always reflect: Impermanence will soon arrive; there is not much time left. You must strive diligently and not be heedless. Always observe the rules and regulations; whether walking, standing, sitting, or lying down, do not violate the precepts. That is the duty of those who cultivate the Way.
Because there is no negligence, the mind of Sarvajña (omniscience) is present, all obstructions disappear, and wholesome roots arise. With wholesome roots, all will attain liberation. Therefore: “Because there are no obstructions, there is no fear; one is far removed from inverted views and delusive imaginings, and ultimately reaches Nirvana.” This means: Because there are no obstructions, there is no fear; one is far removed from inverted views and delusive imaginings, and ultimately reaches Nirvana. This is the final destination of those who cultivate the Way.
In order to manifest the Tathagata’s all-pervasive power; to dispel the doubts of all beings; to enable all beings to see the Tathagata; to cause countless beings to abide in roots of goodness; to demonstrate the unmatched power of the Tathagata’s miraculous manifestations; to enable beings everywhere to enter the ocean of ultimate realization; to bring together the great assemblies of Bodhisattvas from all Buddha-lands; and to reveal the inconceivable gateways of the Buddha-Dharma.
Commentary: Because it manifests the Buddha’s ten powers, it is vast and pervasive throughout all. It is to dispel the doubts and confusion of all sentient beings; to enable immeasurable sentient beings to see the Buddha; and to enable immeasurable sentient beings to cultivate wholesome Dharma and firmly abide in their roots of goodness. Because it manifests the Buddha’s spiritual powers, neither heavenly demons nor heretical paths can outshine or overpower it. It is to enable all sentient beings everywhere to enter the ultimate ocean of wisdom, and to enable all the Bodhisattvas in all the lands of all Buddhas to gather at the palace in the Tusita Heaven. It is to reveal to all sentient beings the inconceivable Dharma-gate of the Buddha’s practice and the attainment of inconceivable enlightenment. Therefore, before Śākyamuni Buddha expounds the Dharma, he must emit all kinds of light, display all kinds of colors, and illuminate immeasurable worlds. Why? He emits light for all the various reasons given above. There is also one more reason: with these colors of light, he invites the great Bodhisattvas to attend the Dharma assembly, either as the principal audience or as an influential audience.
At that time, the Tathagata’s great compassion universally bestowed blessings and was the adornment of omniscience, wishing to cause the beings in an inexpressible number of hundreds of thousands of millions of nayutas of asamkhyeya worlds to believe if they had not yet believed, to grow if they already believed, to become pure if they had already grown, to mature if they had already become pure, and to have their minds subdued if they had already matured.
Commentary: At that time, Shakyamuni Buddha, with great compassion, covered and protected all sentient beings, clearly revealing and demonstrating the adornment of all wisdom to them. This was also a manifestation of wisdom. Sentient beings originally possess the Buddha’s wisdom in full as well. However, they simply cannot make use of it, and so they have no adornment. If they could make use of it, they too would have adornment.
The Buddha wishes to cause all sentient beings in worlds numbering inconceivable, inconceivable hundreds of thousands of kotis of nayutas of asamkhyeyas—those who do not believe in the Buddha—to arouse the aspiration for bodhi and give rise to the faculty of faith. Those who already possess the faculty of faith are to be made to increase it. Those whose wholesome roots and faith have increased are to be made pure (free of greed, anger, and delusion, possessing only precepts, concentration, and wisdom). Those who have cultivated pure conduct are to be made to bring their wholesome roots to maturity. Those whose wholesome roots have matured are to be made to have their minds subdued and realize the fruition of unsurpassed, complete, perfect enlightenment.
Contemplate the profound Dharma, be endowed with immeasurable radiance of wisdom, bring forth immeasurably vast thoughts, and never regress from the mind of Sarvajñā. Do not contravene the nature of Dharma or fear ultimate reality; realize the true principle, fulfill all the practices of the pāramitās, and purify all roots of goodness that transcend the world. Be like Samantabhadra and attain the freedom of a Buddha,
Commentary: Contemplate the unsurpassed, profound, wondrous Dharma; only then will immeasurable wisdom and radiance be fully attained, and vast, boundless bodhicitta and the mind of Sarvajña (omniscience) arise. Within this wisdom, further wisdom manifests. This wisdom is inexhaustible and endless: it only grows and never regresses. It does not contradict the true nature of the Dharma. The true nature of the Dharma is emptiness. The Buddha radiates light to empower sentient beings, so that they will not become afraid of the true underlying principle merely because the true nature of the Dharma and empty space are of one substance. When sentient beings hear of this true underlying principle and that, in ultimate reality, there is nothing at all, they become even more afraid and retreat. If they are not afraid of ultimate reality, they will realize the true underlying principle. If they are afraid, they cannot realize it. Why? Because just as they are about to realize it, their fear obscures them.
Having fully perfected all the pāramitā practices (the ten pāramitās), one attains supramundane wholesome roots, all of which are pure. Just like the Great-Practice Bodhisattva Samantabhadra, who cultivated Samantabhadra’s practices and vows and thereby attained the Buddha’s power of sovereign spiritual abilities.
The Ten Pāramitās are the Dharma-door of the Ten Perfections, the path of practice for Bodhisattvas. I will now give a brief explanation. Those who have heard this before need not mind hearing it once more. As the saying goes, “Review the old to learn the new.” What is new comes about through developing what one already knows. Listening once more will bring benefit. Those who have not heard this before should pay close attention and study it carefully; they will surely attain inconceivable wondrous benefits.
What are the ten pāramitās? Pāramitā is translated as “reaching the other shore.” The other shore is Nirvāṇa, where there is neither birth nor death. At present, we dwell in the Saha World, which is this shore. The Land of Ultimate Bliss is the other shore. We must cross the river of afflictions to reach the other shore. This shore has all kinds of suffering; the other shore has all kinds of joy. How can we reach the other shore? We must study the Buddhadharma. The Buddhadharma is a “treasure raft” that can carry us from this shore of birth and death across the sea of birth and death to the other shore, where birth and death have ceased. The purpose of our studying the Buddhadharma is to put an end to birth and death. In order to seek an end to birth and death, Śākyamuni Buddha renounced his throne and went to the Snow Mountains to study the great Dharma that ends birth and death. Beneath the Bodhi tree, he realized the Dharma that ends birth and death—the Dharma of the Twelve Causes and Conditions. Out of compassion for living beings, the Buddha transmitted the Dharma he had realized to later generations without omitting a single word. We are very fortunate to encounter the compass of the Buddhadharma—the Great and Vast Buddha Flower Adornment Sutra. This sutra is the king of all sutras. The meaning of this sutra is that it expounds for Bodhisattvas how to cultivate the Bodhisattva path and how to save living beings from suffering and bring them happiness, doing everything for others and nothing for oneself. If we wish the Great Vehicle Dharma to endure, we must recite the Flower Adornment Sutra, bow to the Flower Adornment Sutra, cultivate and uphold the Flower Adornment Sutra, and print and distribute the Flower Adornment Sutra. Only in this way can we ensure that the Proper Dharma remains in the world for a long time. Otherwise, we will be in the Dharma-ending Age. Now I will explain the ten pāramitās as follows: – First is the Perfection of Giving: Giving includes the giving of material goods, the giving of Dharma, and the giving of fearlessness. When these three forms of giving are cultivated to completion, they all reach the other shore.
– Second is the Perfection of Precepts. The main principle of observing precepts is: “Do no evil; do all that is good,” cultivating purity in the three karmas of body, speech, and mind.
– Third is the Perfection of Patience. There are three kinds of patience: patience with beings, patience with the Dharma, and patience with the non-arising of dharmas. In other words, even what cannot be endured must be endured; even what cannot be borne must be borne. In short: endure, endure, endure! When you endure to the utmost, you will realize the state of patience with the non-arising of dharmas. You will see not even the slightest dharma arise, nor the slightest dharma cease, and you will patiently accept this in your mind. You may wish to describe this state, but you cannot put it into words; you may wish to contemplate it, but you cannot think it through.
– Fourth is the Perfection of Diligence: One must be diligent not only day and night, but also in body and mind. Diligence must have three qualities: steadfastness, sincerity, and constancy—a steadfast mind, a sincere mind, and a constant mind.
– Fifth is the Perfection of Meditation. In Sanskrit, it is called *dhyāna*, translated as “cultivating contemplation.” One must not only contemplate but also practice. Contemplating without being able to practice is like “mouth-only meditation.” Practicing without contemplation is like blindly training in the dark, making it easy to go astray and enter demonic states. Therefore, both contemplation and practice are necessary for success. *Dhyāna* is also translated as “calm reflection.” “Calm” means pure and still; “reflection” means contemplation—contemplating with a pure mind and consciousness. When stillness reaches its utmost, wisdom appears. Hence: In perfect stillness, radiance shines through unobstructed.
— The sixth is Prajñāpāramitā: Prajñā means “wisdom.” There is the Prajñā of words and letters, the Prajñā of contemplation, and the Prajñā of true reality. Through the Prajñā of words and letters, one gives rise to the Prajñā of contemplation; through the Prajñā of contemplation, one attains the Prajñā of true reality.
– The seventh is the Pāramitā of Skillful Means: By using all kinds of means, such as the means of great loving-kindness, great compassion, enlightenment, and the Dharma wheel, etc., one can also reach the other shore.
The eighth is the Perfection of Vows: Vow to diligently cultivate precepts, concentration, and wisdom; vow to eliminate greed, anger, and ignorance; vow to cultivate and uphold the practices of all Buddhas; vow to attain the fruition of Buddhahood; vow to follow the Bodhisattva path; and vow to cultivate the various Dharma practices. Practicing without making vows is like a flower that blooms but bears no fruit.
– The ninth consciousness is the power of the Pāramitās. You must have the strength to practice and uphold the Buddhadharma. What kind of strength? The power of discernment, the power of cultivation, the power of transformation, and so on…
— Tenth is the Perfection of Wisdom: This wisdom is supramundane wisdom, not worldly cleverness and eloquence. Whatever Dharma practice one undertakes, without wisdom, one cannot attain accomplishment. These Ten Perfections are practices that Bodhisattvas must cultivate; they are also the fundamental teachings of the Mahayana.
Transcending Māra’s realms and entering the realms of all Buddhas, understanding the profound Dharma and attaining inconceivable wisdom, the Mahāyāna vow never to regress; always seeing all Buddhas and never leaving them; accomplishing the wisdom of realization and realizing immeasurable Dharma, fully endowed with the power of the boundless treasury of merit and virtue, arousing a joyful mind and entering the stage free from doubt; free from evil and pure, relying on omniscience, seeing the Dharma as unmoving, entering the assemblies of all Bodhisattvas, and always being born into the family of the Tathāgatas of the three times.
Commentary: Having departed from all the realms of Māras and entered the realm of the Buddhas, they thoroughly understand the profound, wondrous Dharma and obtain inconceivable wisdom. They also make the great-vehicle vows:
- Sentient beings are boundless; I vow to liberate them all.
- Afflictions are inexhaustible; I vow to eradicate them all.
- Dharma gates are immeasurable; I vow to learn them all.
- The Buddha’s path is unsurpassed; I vow to attain it.
Forever diligent and never regressing. If one is able to cultivate in this way, one will see the Buddhas of the ten directions come to bestow their blessings, never abandoning one at any time. Thus one will attain omniscience, realize all dharmas, and be endowed with the power of the treasury of boundless merit and virtue. Giving rise to great joy and having entered the stage free from doubt also means breaking through ignorance and revealing the Dharma-nature that has always been present. One leaves behind the three evil destinies and attains purity, contemplating in accordance with the wisdom of omniscience; with regard to all dharmas, one is tranquil and unmoving. One enters all the assemblies of Bodhisattvas and becomes a good friend to the Bodhisattvas. One always dwells in the home of the Buddhas of the three times and ten directions, becoming a child of the Dharma King.
The World-Honored One manifested such adornments, all of which were brought about by roots of goodness accumulated in the past, in order to tame all sentient beings.
Commentary: The Buddha manifested all kinds of splendid realms like these because, throughout countless past lives, he cultivated and accumulated all kinds of wholesome roots, bringing them to fruition. Why did he manifest such realms? Because sentient beings in the Saha World are extremely stubborn and difficult to guide and tame. Though they are not easy to tame, the Buddha still seeks to tame them. These sentient beings are like wild horses, not easy to tame, but the Buddhas and Bodhisattvas use all kinds of skillful methods to guide them, enabling them to bring forth the bodhi mind and cultivate the unsurpassed Way. Sentient beings are like young students who are willful and refuse to listen to their teachers. Yet teachers do everything they can to find ways to teach and guide them; they cannot refuse to educate them just because they are difficult to teach. The Buddhas and Bodhisattvas treat sentient beings in the same way. Although sentient beings are stubborn, do not heed the Buddhas and Bodhisattvas, and do not believe in the truth, the Buddhas and Bodhisattvas still strive to find ways to advise them, tirelessly teaching and transforming them, so that these difficult-to-guide and difficult-to-tame sentient beings will faithfully practice in accordance with the Dharma.
Because he reveals the Tathāgata’s great majesty and virtue; because he illuminates the unobstructed treasury of wisdom; because he manifests the Tathāgata’s boundless supreme virtues, blazing with utmost brilliance; because he displays the Tathāgata’s inconceivable great spiritual transformations; because, through the power of his spiritual abilities, he manifests the Buddha’s body in every realm of existence; because he manifests the Tathāgata’s boundless spiritual powers and transformations; because all the vows he originally made are completely fulfilled; because he reveals the Tathāgata’s courageous wisdom, able to reach everywhere; because he is sovereign in the Dharma and has become the Dharma King; because he brings forth every gateway to wisdom; because he manifests the Tathāgata’s pure body; because he also manifests that body’s utmost wondrousness; because he reveals the realization of the equal Dharma of the Buddhas of the three times; because he reveals the pure treasury of roots of goodness; because he displays a supreme, wondrous form that nothing in the world can compare to; because he displays the marks of fully possessing the Ten Powers, so that those who see him never tire of looking; because he is the sun of the world, illuminating the three times.
Commentary: Because sentient beings do not know the Buddha’s great majestic virtue, the Bodhisattva wishes to reveal and explain it; this is also the Buddha’s fearlessness. The Buddha has four great fearlessnesses:
- Fearlessness in regard to all-knowledge.
- Fearlessness in regard to the destruction of the outflows.
- Fearlessness in proclaiming what obstructs the path.
- Fearlessness in proclaiming the path that ends suffering.
No one possesses awe-inspiring virtue greater than the Buddha; the Buddha is the sage of the greatest majesty and virtue. The radiance of the Buddha’s wisdom illuminates the treasury of unobstructed wisdom. The Buddha manifests boundless supreme virtues, like fiercely blazing flames. The Buddha reveals inconceivable great spiritual powers and transformations. Through the power of great spiritual powers, the Buddha manifests the bodies of all Buddhas throughout the six realms. The Buddha also manifests spiritual powers and transformations without end.
The Bodhisattvas of the past, through the power of their vows, all fulfilled their aspirations. In short, one who vows to become a Buddha will fulfill that aspiration and become a Buddha. One who vows to become a Bodhisattva will become a Bodhisattva. One who vows to become a sentient being will become a sentient being.
This reveals the Buddha’s mighty wisdom, which is also the wondrous function of spiritual powers. This wisdom can reach throughout the worlds in the ten directions to teach and transform all sentient beings. The Buddha’s spiritual powers and wisdom are perfectly integrated and unobstructed. He is utterly at ease with all dharmas, has realized all-wisdom, and clearly illuminates the true aspect of all dharmas; therefore, he becomes the Dharma King.
He gives rise to the gateway to all-wisdom. The Buddha possesses all-wisdom. We must rely on the treasury of the Buddha’s Dharma before we can enter the gateway of wisdom. He manifests the Buddha’s pure Dharma body and the Buddha’s sublime, wondrous body. The Dharma body is formless: it extends throughout all space and the entire Dharma realm, filling every place. The wondrous body has form: it is the adorned body with the thirty-two marks and eighty characteristics.
He reveals and instructs sentient beings to realize the equal Dharma of the Buddhas of the three times. Thus: “This is the equal Dharma; there is no high or low. It is called Anuttara-samyak-sambodhi.” That is, it is the realization of the Dharma of Supreme, Perfect Enlightenment.
He opens and shows sentient beings that they all possess the roots of goodness for becoming Buddhas and the pure treasury of their original nature. He reveals the most beautiful form body, incomparable in the world; the beautiful form bodies of the Buddhas are inconceivable. He shows sentient beings that the Buddha is endowed with the marks of the Ten Powers, enabling all sentient beings to behold his adorned, auspicious marks without ever tiring of looking or feeling that they have seen enough.
The Buddha is the sun of the world, illuminating the three times. In truth, the sun can illuminate only one side, not the other. But the Buddha’s radiance not only illuminates all things; it can also illuminate the mind-consciousness.
All the virtues of the Sovereign Dharma King are manifested from roots of goodness cultivated in the past. All the Bodhisattvas, throughout all kalpas, praise and proclaim them without end.
Commentary: Why did the sovereign Dharma King attain Buddhahood? Because he possesses all merits and virtues. These merits and virtues all manifested from the roots of goodness accumulated and perfected while practicing the Bodhisattva path at the causal stage. All Bodhisattvas praise the Buddhas’ merits and virtues throughout immeasurable kalpas, yet could never exhaust them.
At that time, the King of the Tuṣita Heaven had reverently adorned and prepared all these furnishings for the Tathāgata. Together with hundreds of thousands of kotis, nayutas, and asamkhyeyas of Tuṣita devas, he faced the Buddha with palms joined and said: “Welcome, World-Honored One! Welcome, Well-Gone One! Welcome, Tathāgata, Arhat, Perfectly Enlightened One! We beseech you to show us compassion and dwell in this palace.”
Commentary: At that time, the King of the Tusita Heaven made offerings of all kinds to the Buddha, in great splendor. Having prepared all the adornments, he then joined his palms respectfully toward the Buddha together with hundreds of thousands of kotis, nayutas, and asamkhyeyas of Tusita heavenly beings, signifying that their bodily karma was pure. In addressing the Buddha, they signified that their verbal karma was pure, and said: “Welcome, World-Honored One! Your coming is truly timely. Welcome, Well-Gone One! The place you have come to is also a beautiful place. Welcome, Tathagata! (One who has come by the true path and attained perfect enlightenment.) Tathagata, Worthy of Offerings, Rightly and Universally Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Men, Buddha, World-Honored One. These are the Buddha’s ten titles. We beseech the Buddha alone: have compassion for us! Take pity on us! Be merciful to us! We hope the Buddha will accept our offerings, come and reside in our palace, and expound the Dharma for us.”
At that time, the World-Honored One adorned himself with the adornments of a Buddha and possessed great majesty and virtue. In order to bring great joy to all sentient beings; because all Bodhisattvas had attained profound understanding; to increase the desires and pleasures of all the gods of the Tuṣita Heaven; because the Lord of the Tuṣita Heaven made offerings and attended upon him without weariness or satisfaction; because immeasurable sentient beings, mindful of the Buddha, aroused the aspiration for enlightenment; because the roots of goodness and merit planted by immeasurable sentient beings upon seeing the Buddha were inexhaustible; because they were always able to arouse pure faith; because they saw the Buddha and made offerings without seeking anything in return; because all their aspirations were pure; because they diligently cultivated roots of goodness without pause; and because they made great vows to seek all-knowledge—he accepted the invitation of the Lord of the Tuṣita Heaven and entered the Hall Adorned with All Treasures. Just as in this world, so too in all the worlds throughout the ten directions.
Commentary: : At that time, Shakyamuni Buddha took the adornments of all the Buddhas of the ten directions as his own adornments, fully endowed with spiritual powers and great majestic virtue. This was to cause all beings to give rise to great joy; to cause all Bodhisattvas to arouse faith, awakening, and profound understanding; to increase the delight of all the devas in Tusita Heaven; to cause the King of Tusita Heaven to make offerings to and attend upon the Buddha without ever growing weary or feeling that enough had been done; to cause immeasurable beings to be mindful of the Buddha, follow the Buddha’s teaching and guidance, and arouse the bodhi mind; and to cause immeasurable beings who had planted wholesome roots to encounter the Buddha and attain immeasurable merit and virtue.
The Buddha enables all sentient beings to plant roots of goodness, the very foundation for becoming Buddhas. If they continually give rise to pure faith and seek the unsurpassed path, they will in the future attain the fruit of bodhi. Sentient beings who cultivate the bodhi path continually make offerings to the Buddhas and continually see the Buddhas. Yet when making offerings to the Buddhas, they must not seek anything in return. Bodhisattvas make great vows:
“Sentient beings are boundless; I vow to liberate them.
Afflictions are inexhaustible; I vow to eradicate them.
Dharma gates are immeasurable; I vow to study them.
The Buddha Way is unsurpassed; I vow to attain it.”
By making this firm vow, they all attain purity. For they seek unsurpassed Bodhi, the path to awakening, and the true Buddha—the pure original source of their own nature. Bodhisattvas cultivate merit and diligently accumulate roots of goodness. Whether a good deed is great or small, they undertake it, never becoming indolent. Therefore:
“Do not fail to do a good deed just because it is small; do not commit an evil deed just because it is small.”
One must know that many good deeds come from accumulating small good deeds, and great evil comes from accumulating small evils.
Those who cultivate the Way must accumulate roots of goodness and understand things thoroughly, from beginning to end. They must know that roots of goodness grow from few to many. Thus: “Mount Tai is made of grains of dust, and so becomes great; the vast ocean is made of individual drops of water, and so becomes broad and deep.” Whatever Dharma practice one undertakes, if one practices it earnestly, then when one’s efforts mature, one will naturally succeed. The greatest taboo in cultivation is being fervent one day and slack for ten (practicing for one day and resting for ten), or failing to remain single-minded. For example, one practices the exoteric teachings today and the esoteric teachings tomorrow; in the end, one accomplishes nothing. If one focuses on a single practice—reciting the Buddha’s name, chanting and upholding the sutras, or meditating in seated meditation—then when one’s efforts come to fruition, success will naturally follow. One must make all kinds of great vows. Why? To seek omniscient wisdom.
Shakyamuni Buddha accepted the sincere invitation of the Tusita Heavenly King and came to the Palace of All Jewels Adorned. There, for the assembled devas, he expounded the Flower Garland Sutra, the Great and Vast Buddha Sutra—the unsurpassed, profound and wondrous Dharma. This is how things are in the Saha world, and so it is in every world throughout the ten directions. This realm is truly inconceivable.
At that time, all the halls adorned with jewels spontaneously manifested wondrous and splendid adornments, surpassing the adornments of the gods. Jeweled nets spread all around and covered them. They rained down clouds of every kind of supreme, wondrous jewel; clouds of every kind of ornament; clouds of jeweled garments; clouds of sandalwood incense; clouds of every kind of solid incense; clouds of jeweled canopies; and clouds of inconceivable heaps of flowers. Inconceivable sounds of music arose everywhere, praising the Thus Come One’s omniscient wisdom, all in harmony with the wondrous Dharma. All such offerings surpassed those made by the gods.
Commentary: At that time, the palace in the Tusita Heaven was adorned with every kind of treasure. When Shakyamuni Buddha arrived, the palace hall naturally manifested every kind of wondrous and beautiful adornment. Its splendor surpassed that of all the heavenly beings. Precious nets were spread everywhere, covering the space above the palace. Clouds of every kind of supreme, wondrous treasure rained down everywhere. Clouds of every kind of ornament rained down everywhere. Clouds of precious garments rained down everywhere. Clouds of sandalwood incense rained down everywhere; when this incense is burned, its fragrance spreads for about forty yojanas. Clouds of firm incense rained down everywhere; when this incense is burned, it lasts a very long time, and its fragrance spreads throughout all of space and the Dharma realm. Clouds of precious, ornamental canopies also rained down everywhere. Inconceivable masses of flowers rained down everywhere. Inconceivable musical sounds resounded everywhere, praising and extolling the Buddha’s wisdom of all modes and the wondrous Dharma that is perfectly in accord with it. All the various spectacles described above were brought to completion through the merits the Buddha had accumulated in past lives. These varied offerings adorned the Dharma assembly’s place of practice, surpassing the ornate offerings of the heavenly beings.
At that time, within the Tuṣita Palace, music and songs of praise blazed without ceasing. Through the Buddha’s spiritual power, the King of Tuṣita’s mind was freed from agitation and confusion; all the wholesome roots he had planted in the past attained perfection; immeasurable benefits of wholesome Dharma became ever more firmly established; pure faith grew, great diligence arose, great joy was born, pure and profound aspiration and delight arose, the aspiration for Bodhi was awakened, mindfulness of the Dharma continued without interruption, and the dhāraṇīs were retained without being forgotten.
Commentary: At that time, in the palace of Tusita Heaven, all kinds of instrumental music, singing, and performances were presented without interruption. Through the Buddha’s blessing, the King of Tusita Heaven was able to enjoy this realm with a mind endowed with concentration, undisturbed and unshaken by it. The roots of goodness the King of Tusita Heaven had cultivated in the past had become fully perfected and mature, and so he elicited the response of the Buddha coming to teach them the Dharma.
Everyone! You have come to Gold Mountain Monastery to listen to the Sutras and hear the Dharma because you planted wholesome roots in the past, and they have now come to maturity. That is why you are able to come to Gold Mountain Monastery. If your wholesome roots had not matured, you would not have been able to come here. Why? Because they had not matured! Your wholesome roots were not complete!
A few days ago, a monk came here. One of his disciples had cancer and wanted to come to Gold Mountain Monastery to receive the Bhikshu precepts. He asked the assembly to help the disciple fulfill his wish. Unfortunately, the disciple passed away last night. It is regrettable that he had not yet received the full precepts. This proves that those whose wholesome roots have not matured cannot enter the gates of Gold Mountain Monastery.
The King of Tusita Heaven develops a steadfast mind toward all eighty-four thousand wholesome teachings, and his pure faith grows. He arouses great diligence and great joy, makes a profound and pure vow, and attains unsurpassed bliss. He arouses the steadfast great mind of bodhicitta, aspiring to attain the unsurpassed path of enlightenment. His mindfulness of the Dharma is never interrupted; his dhāraṇī never forgotten.
We who cultivate the Way must be diligent at all times and apply ourselves at every moment, never becoming complacent, even for a single moment. We must not be “hot for one day and cold for ten.” If we strive diligently for one day and rest for ten, we can never succeed. Most important of all, we must endure: endure hunger and thirst, cold and heat, wind and rain, and so on. In short, we must endure what others cannot. If we cannot endure, we cannot pass the barriers; our practice of meditation and sitting in Chan will not be in accord, and wisdom will not manifest. Therefore, forbearance is the most important Dharma practice. Without a mind of forbearance, we cannot attain the Way.
Everyone, remember this: When anger arises, you must practice patience. When afflictions arise, you must also practice patience. If you can endure them, there will be no ignorance. Therefore, at all times and in all places, you must practice patience. The ancients said: “If you cannot endure small things, great plans will be thrown into disarray.” When so many people lack the discipline of self-cultivation (patience), the whole world falls into great chaos. Therefore:
“Endure for a moment,
avoid a day of sorrow.”
This is about experience; it can serve as a motto.
At that time, the King of the Tuṣita Heaven, through the Buddha’s power, recalled the roots of goodness he had planted in the presence of Buddhas in the past and spoke in verse:
Commentary: At that time, the Heaven King of Tuṣita, through the blessings of the Buddhas’ great and awe-inspiring spiritual power, immediately recollected the roots of goodness he had planted in the past at the bodhimandas of the Buddhas. He remembered all the offerings he had made to that Buddha, and even to the Buddhas in that world. He also remembered every Buddha who had come to the Tuṣita Heaven palace to preach the Dharma. Then the Heaven King of Tuṣita used verses to make clear the names of the Buddhas who had come to preach the Dharma.
In the past there was the Tathagata Unobstructed Moon,
The most excellent among all that is auspicious.
He once entered this Hall of Adornment;
Therefore, this place is the most auspicious.
Commentary: In the past, there was a Buddha named Buddha Unobstructed Moon. Among all auspicious things, that Buddha was the most supremely auspicious. That Buddha once entered this Adorned Palace and expounded the wondrous Flower Adornment Dharma to the assembly. For this reason, this Adorned Palace is the most auspicious site of practice of all.
I remember that at Mount Dai Tu in Hong Kong, when Cixing Chan Temple was established, the statue of Shakyamuni Buddha, the Original Teacher, was consecrated at the completion ceremony (on the 16th day of the third lunar month). They also held three days of Great Compassion Repentance ceremonies and prepared one hundred tables, with twelve people at each table, to host the lay devotees. But the weather was poor: it rained every day, making it inconvenient to get around.
On the evening of March 15, someone said to me: “Master! It’s raining heavily. There won’t be many people coming tomorrow. You’ve prepared so many tables—what should we do?” I told him, “Don’t worry, people will come and join in on their own. Don’t worry about having too many tables.” As soon as I’d finished speaking, a little while later the rain stopped. Looking at the waterlogged ground, I could see it would dry soon.
The following morning (March 16), the Buddha statue was consecrated. Although the sky was overcast, it did not rain. From early morning, devotees from Hong Kong came by boat to Mount Da Ci to attend the Dharma assembly. By noon, there were estimated to be more than a thousand people. One hundred rows of tables had been set out, and ninety-six rows were filled. Four rows remained empty. The next day, the many people at the temple finished all the food, leaving nothing over. Why? Because I had done this work with my own hands and would not allow any food to be left over. That is why this kind of response came about.
Why am I talking about this today? Because yesterday was Buddha’s Birthday. You prepared far too much food, couldn’t finish it, and threw it in the trash—that diminishes your blessings. If I were doing this, there wouldn’t be so much left over; there might be neither too much nor too little, just the right amount, and everyone would be happy. So today, remembering what happened at Mount Da Si, I’m telling you about it.
Once there was a Tathagata named Broad Wisdom
Supreme among all that is auspicious
He once entered this Golden-Colored Hall
Therefore this place is the most auspicious
Commentary: In ancient times, there was a Buddha named Buddha Vast Wisdom. Of all auspicious things, that Buddha was the most supremely auspicious. That Buddha once came to this Golden-Hued Hall and expounded the wondrous Flower Adornment Dharma to the assembly. For this reason, this hall is the most auspicious place of practice.
In the past there was a Tathāgata named Universal Eye,
Supreme among all that is auspicious.
He once entered this Lotus Hall;
Therefore, this place is most auspicious.
Commentary: Long ago, there was a Buddha named the Buddha of Universal Eyes. Among all things that are auspicious, this Buddha was the most supremely auspicious. This Buddha once came to this Lotus Hall and expounded the wondrous Dharma of the Flower Adornment Sutra to the assembly. For this reason, this hall is the most auspicious place of enlightenment.
In the past, there was a Tathagata named Coral;
Among all auspicious things, the most supreme.
He once entered this Treasure-Trove Hall;
Therefore, this place is the most auspicious.
Commentary: Long ago, there was a Buddha named Coral Buddha. Among all that is auspicious, this Buddha was the most supremely auspicious. This Buddha once came to this Jewel Treasury Hall and expounded the wondrous Dharma of the Flower Adornment Sutra to the assembly. For this reason, this hall is the most auspicious place of practice.
Once there was the Tathagata Wheel-Lion,
Foremost among all auspicious things.
He once entered this palace of the Mountain King;
Therefore, this place is most auspicious.
Commentary: Long ago, there was a Buddha named Lion Wheel Buddha. Of all that is auspicious, that Buddha was the most supremely auspicious. That Buddha once came to this Mountain King Hall and expounded the wondrous Avatamsaka Dharma to the assembly. For this reason, this hall is the most auspicious place of practice.
In the past there was a Tathagata named Sun Radiance,
Foremost among all auspicious things,
He once entered this Hall of Many Flowers,
Therefore this place is most auspicious,
Commentary: In ancient times, there was a Buddha named Buddha Sunlight. Of all auspicious things, this Buddha was the most supremely auspicious. He once came to this Hall of Multitudes of Flowers and expounded the wondrous Dharma of the Flower Adornment Sutra to the assembly. For this reason, this hall is the most auspicious place of practice.
Long ago there was a Buddha named Boundless Light,
The most supreme among all that is auspicious.
He once entered this Tree-Adornment Hall;
Therefore, this place is most auspicious.
Commentary: Long ago, there was a Buddha named Buddha Boundless Light. Among all auspicious things, the auspiciousness of a Buddha is supreme. That Buddha once came to this Hall of Shouyan and expounded the wondrous Dharma of the Flower Garland to the assembly. For this reason, this hall is the most auspicious bodhimanda.
Long ago, there was a Tathāgata named Dharma Banner,
The most excellent among all auspicious things.
He once entered this jeweled palace;
Therefore, this place is the most auspicious.
Commentary: In ancient times, there was a Buddha named Buddha Dharma Banner. Of all auspicious things, the Buddha is the most supremely auspicious. That Buddha once came to this Jeweled Palace Hall and expounded the wondrous Flower Garland Dharma to the great assembly. For this reason, this hall is the most auspicious place of practice.
In the past there was a Tathāgata named Wisdom Lamp.
Foremost among all auspicious things.
He once entered this Huong Son Hall.
Therefore, this place is most auspicious.
Commentary: Long ago, there was a Buddha named Buddha Wisdom Lamp. Of all auspicious things, that Buddha was the most supremely auspicious. That Buddha once came to this Fragrant Mountain Hall and expounded the wondrous Flower Adornment Dharma to the assembly. For this reason, this hall is the most auspicious place of practice.
Long ago, there was a Buddha named Merit Light,
The most supreme among all auspicious things.
That Buddha once entered this Maṇi Hall;
Therefore, this place is most auspicious.
Commentary: Long ago, there was a Buddha named Buddha Meritorious Light. Of all that is auspicious, that Buddha was the most supremely auspicious. That Buddha once came to this Maṇi Hall and expounded the wondrous Flower Adornment Dharma to the assembly. For this reason, this hall is the most auspicious bodhimanda.
Just as the Tuṣita Heaven Kings in this world, relying on the Buddha’s spiritual power, chanted praises of the Buddhas of the past, so too do all the Tuṣita Heaven Kings in all the worlds of the ten directions praise the virtues of the Buddhas in this way.
Commentary: Just as in the Saha world, the Tuṣita Heavenly King, relying on the Buddha’s great majestic spiritual power and blessing, uses verses to praise and extol the Buddhas of the past and expounds the Dharma in this Jeweled Adornment Hall, so too, in all the worlds throughout the ten directions, all the Tuṣita Heavenly Kings make offerings to the Buddhas, attend upon them, and praise their virtues.
At that time, the World-Honored One sat in the full-lotus posture upon the lion throne of the Maṇi Treasure Storehouse in the Hall Adorned with All Treasures.
Commentary: At that time, Shakyamuni Buddha was in the Hall of All Jeweled Adornments, seated in full lotus on the Lion Throne of the Mani Jewel Treasury. The full-lotus posture can subdue demons, makes it very easy to enter samadhi, and gives rise to all the powers of samadhi. When the Buddhas teach the Dharma, they all sit in full lotus, also called the auspicious posture.
His pure Dharma body, with wondrous and自在 function, shares the same realm as the Buddhas of the three times. Abiding in all-knowing wisdom, he enters the same nature together with all Buddhas. His Buddha eye is clear and discerning, seeing all dharmas without obstruction. He possesses great might and power, traveling throughout the Dharma Realm without ever stopping. He possesses great supernatural powers and can go wherever there are beings who can be transformed. He adorns his body with the unobstructed adornments of all Buddhas, knows well the right time, and expounds the Dharma for the assembly.
Commentary: The Buddha’s Dharma body is very pure, like empty space. All its wondrous functions and spiritual powers operate spontaneously and freely, in common with the Buddhas of the three times, sharing a single realm and abiding in the state of omniscient wisdom in order to teach and transform sentient beings. It enters into the one Buddha-nature shared by all Buddhas. Therefore: “The Buddhas of the three times and ten directions
all share the same Dharma body.” All Buddhas are one Buddha, and one Buddha is all Buddhas. Why? Because all Buddhas share the same essence, follow the same path, and are equal. The Buddha’s eyes are like a thousand suns, clearly perceiving the true aspect, underlying principle, and essence of all dharmas; therefore, they see that all dharmas are without obstruction.
We sentient beings also possess all five eyes: the heavenly eye, the physical eye, the Dharma eye, the wisdom eye, and the Buddha eye. But because they are obscured by ignorance and afflictions, they do not manifest. Only through genuine cultivation can one realize the state of the five eyes. Those who have opened the five eyes still have afflictions: above, they see the bliss of the heavenly beings; below, they see the suffering in hell. If they lack sufficient meditative concentration, their minds can easily be disturbed by these states, causing them to lose time that could be spent cultivating the Way.
A verse about the five eyes goes as follows:
The heavenly eye penetrates without obstruction;
The fleshly eye is obstructed and does not penetrate.
The Dharma eye only contemplates the conventional;
The wisdom eye comprehends true emptiness.
The Buddha’s eye is like the sun in heaven,
illuminating diverse forms and making them one.
The Dharma realm shines perfectly bright;
there is no place it does not contain and embrace.
That is why it is said that the Buddha’s eyes see with perfect clarity, like the light of a thousand suns. Though the places they illuminate are different, their essence is one. When the Buddha’s eye of wisdom is opened, one can see all dharmas, with no obstruction whatsoever. Those who open the Dharma eye can observe everywhere; they can understand the entire Tripiṭaka and the twelve divisions of the scriptures at a glance.
Buddhas recite the scriptures of Buddhas, Bodhisattvas recite the scriptures of Bodhisattvas, Pratyekabuddhas recite the scriptures of Pratyekabuddhas, and Śrāvakas recite the scriptures of Śrāvakas. Each has what they cultivate and what they study. It is not that once one attains Buddhahood, one no longer cultivates or realizes anything. Buddhas still recite scriptures regularly; it is simply that their method of reciting them differs from ours. When a Buddha looks with the Buddha eye, he can immediately recite from “Thus have I heard” all the way to “faithfully receive and put into practice.” In the blink of an eye, he can finish reciting an entire scripture.
The Buddhas possess the full power of great majesty and virtue and can travel throughout the Dharma Realm. Why? To rescue sentient beings from the sea of suffering. The Buddhas have compassionate hearts and therefore never cease. The Buddhas and Bodhisattvas all use their powers of spiritual transformation to go everywhere, enabling sentient beings to be delivered, leave suffering, and attain joy.
Bodhisattvas use the unobstructed adornments of all Buddhas to adorn themselves. In guiding sentient beings, Bodhisattvas skillfully observe the right occasion, understand it well, and make skillful use of it, never missing an opportunity to expound the Dharma. This also means observing beings’ capacities and teaching the Dharma accordingly. When they see someone whose capacity is suited to the Mahayana, they teach the Mahayana Dharma—the six perfections and myriad practices. When they see someone whose capacity is suited to the Hinayana, they teach that person the Hinayana Dharma: the Four Noble Truths or the Twelve Links of Dependent Origination. These three kinds of Dharma are the foundation of cultivating the Way, like a three-legged vessel: not one can be missing.
In cultivating the Way, one must not act out of emotion, much less out of pride or stubbornness. They are all words from the Buddha’s golden mouth, so why distinguish between the Mahayana and the Hinayana? In cultivating the Way, one must choose the Dharma suited to oneself and practice it. Do not discriminate between this and that; otherwise, you will lose the true spirit of cultivation: seeking the Buddha’s wisdom and continuing the Buddha’s wisdom-life.
An innumerable host of Bodhisattvas, each coming together from various lands in other directions; the assembly was pure, their Dharma bodies nondual, dependent on nothing, yet able to manifest freely the activities of the Buddha’s body.
Commentary: There are ineffable, ineffable multitudes of Bodhisattvas. Each Bodhisattva came from another direction, from a different land, and gathered in the Tusita Heaven of the Saha World at the Avatamsaka Dharma assembly, listening to Shakyamuni Buddha expound the great Avatamsaka Dharma. The assembly was utterly pure. The Dharma body is nondual, of the same essence as the Buddha. With nothing to rely upon, yet attaining freedom, it gives rise to all the practice-gates cultivated by the Buddhas.
Having sat upon this seat, immeasurable, innumerable, exceptionally wondrous and exquisite offerings spontaneously appeared in the hall, surpassing those provided in the palaces of the gods—namely, flower garlands, garments, incense, powdered incense, jeweled canopies, banners and streamers, music, and songs of praise. Each and every one of these things was beyond counting. With expansive minds, they respectfully honored and made offerings to the Buddha.
Commentary: Once the Buddha Shakyamuni had taken his seat upon the lion throne, in the Jeweled Adornment Hall there spontaneously appeared immeasurable, countless offerings of surpassing excellence and extraordinary beauty. These offerings far surpassed those made by the gods. They included precious flowers, jeweled garlands, precious garments, fragrant ointments, powdered incense, jeweled canopies, jeweled banners, jeweled pennants, instrumental music, songs of praise, eulogies, and so on. Such things were of every kind, so numerous they could not all be described. Every sentient being, with a vast mind, reverently respected the Buddha and made offerings to him.
All the Tusita Heaven devas in the ten directions are likewise so.
Commentary: Not only is the Jeweled Adornment Hall in Tusita Heaven in the Saha World like this, but all the Jeweled Adornment Halls in Tusita Heaven throughout the ten directions are likewise extremely magnificent and pure.
END OF CHAPTER 23