Flower Adornment Sutra – Chapter 24

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 24 – Verses Praising Tuṣita Heaven

When Shakyamuni Buddha was in the Palace of Tusita Heaven, at the assembly in the Flower-Adorned Jeweled Hall, expounding the great Flower Garland Dharma to the assembly, Bodhisattvas came from worlds in the ten directions. In each direction, they selected a great Bodhisattva to serve as leader and used verses to praise the virtues of Shakyamuni Buddha. This is the twenty-fourth chapter.

At that time, by the Buddha’s spiritual power, a great Bodhisattva appeared in each of the ten directions. Each was accompanied by Bodhisattvas as numerous as the dust motes in ten thousand Buddha-lands, and they came from worlds beyond lands as numerous as the dust motes in ten thousand Buddha-lands to where the Buddha was.

Commentary: Shakyamuni Buddha was in Tusita Heaven. For the great Flower Adornment Dharma Assembly, before he was about to speak, he manifested all kinds of majestic adornments, all kinds of beautiful things, all kinds of music, all kinds of jeweled clouds, all kinds of jeweled flowers, and so on. At that time, through the Buddha’s great awesome spiritual power, in each of the ten directions there was a great Bodhisattva serving as the foremost and leader among the Bodhisattvas. Each great Bodhisattva, together with Bodhisattvas as numerous as the dust motes in ten thousand Buddha lands, came from worlds beyond the number of dust motes in ten thousand Buddha lands to the Buddha’s presence, to serve as the influential assembly.

Their names were: Diamond Banner Bodhisattva, Firm Banner Bodhisattva, Valiant Banner Bodhisattva, Radiant Banner Bodhisattva, Wisdom Banner Bodhisattva, Jewel Banner Bodhisattva, Diligence Banner Bodhisattva, Stainless Banner Bodhisattva, Star Banner Bodhisattva, and Dharma Banner Bodhisattva.

Commentary: The titles of these ten great Bodhisattvas all use the word “banner.” “Banner” has five meanings: The meaning of lofty transcendence: It represents the Three Jewels (the Ten Abodes, the Ten Practices, and the Ten Dedications).

The meaning of establishing: Great compassion and great wisdom establish sentient beings and bodhi.

The meaning of turning toward: Great compassion embraces sentient beings, while wisdom and vows embrace roots of goodness, directing them toward bodhi and ultimate reality.

The meaning of subduing: Like a mighty jeweled banner, it can subdue all ten great armies of Māra.

The meaning of dispelling fear: Like Indra’s jeweled net, it fears no delusive karma; hence it is called a banner.

The names of those ten great Bodhisattvas are:

In the east is the Bodhisattva Vajra Banner, who presides over the teaching in this assembly (the fifth assembly). Vajra represents firmness and sharpness. Firmness means that the Two Vehicles cannot destroy it in actuality; sharpness means that it can cut through doubts that are difficult to dispel. Thus, “Attachment and views cannot move it—this is called firm; there is nowhere it cannot reach to save beings—this is called sharp.”

In the south is the Bodhisattva Firm Banner. His bodhi mind is very firm, because his dedication is indestructible. Moreover, he contemplates and gazes upon the Buddha without weariness, and so he is called the Bodhisattva Firm Banner.

In the west is the Bodhisattva Valiant Banner. This Bodhisattva is valiant and diligent in teaching and transforming sentient beings. He never rests and never turns back. “Valiant” means valiant in correcting faults; “advancing” means advancing fiercely. Because he courageously corrects his faults and cherishes time, he is called the Bodhisattva Valiant Banner.

In the north is the Bodhisattva Light Banner. This Bodhisattva uses the power of great compassion to emit the great light of wisdom, illuminating and dispelling the darkness of ignorance. Within that light, he also manifests a jeweled banner, enabling all roots of goodness to reach everywhere. Therefore, he is called the Bodhisattva Light Banner.

In the northeast is the Bodhisattva Wisdom Banner. This Bodhisattva’s wisdom is lofty beyond comparison. He uses wisdom to guide the myriad practices, giving rise to them without end; therefore, he is called the Bodhisattva Wisdom Banner.

In the southeast is the Bodhisattva Jeweled Banner. This Bodhisattva’s compassionate heart is like a jeweled banner. With perfectly pure wisdom, he illuminates the principle of equality. Unhindered in manifesting himself, he accords with all things. His light is like a mani jewel; therefore, he is called the Bodhisattva Jeweled Banner.

In the southwest is the Bodhisattva Diligence Banner. This Bodhisattva is diligent in body and mind, diligent by day and diligent by night. He is never indolent or lax, and so he is called the Bodhisattva Diligence Banner.

In the northwest is the Bodhisattva Defilement-Free Banner. This Bodhisattva is free from all defilements. His mind is very pure, the essence of suchness is also pure, and he purifies the world as well. Therefore, he is called the Bodhisattva Defilement-Free Banner.

Below is the Bodhisattva Constellation Banner. This Bodhisattva’s wisdom is like the stars, shining in the sky; therefore, he is called the Bodhisattva Constellation Banner.

Above is the Bodhisattva Dharma Banner. This Bodhisattva establishes Dharma banners everywhere, breaks through the many layers of the net of doubt, knows the true Dharma, and enters the entire Dharma Realm. In his cultivation, he makes no distinctions; therefore, he is called the Bodhisattva Dharma Banner.

The lands from which they came were called the Wondrous Jewel World, the Wondrous Bliss World, the Wondrous Silver World, the Wondrous Gold World, the Wondrous Maṇi World, the Wondrous Vajra World, the Wondrous Padma World, the Wondrous Utpala World, the Wondrous Sandalwood World, and the Wondrous Fragrance World.

Commentary: Which worlds did these great Bodhisattvas come from? Some came from the world of Wondrous Jewels. Some came from the world of Wondrous Silver. Some came from the world of Wondrous Gold. Some came from the world of Wondrous Maṇi. Some came from the world of Wondrous Vajra. Some came from the world of Wondrous Padma (red lotus). Some came from the world of Wondrous Utpalā (blue lotus). Some came from the world of Wondrous Sandalwood. Some came from the world of Wondrous Fragrance. They all came from these worlds to the Flower Adornment Dharma Assembly in the Tuṣita Heaven of the Saha World, to listen as the Buddha Śākyamuni expounded the great Flower Adornment Dharma.

They cultivated pure conduct in the presence of various Buddhas, namely: Inexhaustible Banner Buddha, Wind Banner Buddha, Liberation Banner Buddha, Dignified Bearing Banner Buddha, Bright Mark Banner Buddha, Constant Banner Buddha, Supreme Banner Buddha, Sovereign Banner Buddha, Brahma Banner Buddha, and Contemplation Banner Buddha.

Commentary: Those ten great Bodhisattvas came from worlds in the ten directions. In those worlds, they constantly followed ten Buddhas, learning the Buddha Dharma and cultivating pure conduct (pure practices), remaining far from all defiled dharmas. Some came from the site of enlightenment of the Buddha Infinite Banner. Some came from the site of enlightenment of the Buddha Wind Banner. Some came from the site of enlightenment of the Buddha Liberation Banner. Some came from the site of enlightenment of the Buddha Majestic Conduct Banner. Some came from the site of enlightenment of the Buddha Luminous Sign Banner. Some came from the site of enlightenment of the Buddha Constant Banner. Some came from the site of enlightenment of the Buddha Supreme Victory Banner. Some came from the site of enlightenment of the Buddha Sovereign Banner. Some came from the site of enlightenment of the Buddha Brahma Banner. Some came from the site of enlightenment of the Buddha Contemplation Banner.

When those bodhisattvas had come before the Buddha, they bowed at his feet. By the Buddha’s spiritual power, wondrous lion seats made of treasured jewels immediately appeared, covered with jeweled nets and filling the entire area. The bodhisattvas, each according to the direction from which they had come, sat cross-legged upon one.

Commentary: When those great Bodhisattvas arrived before Shakyamuni Buddha, they reverently bowed to him in body and mind. Through the Buddha’s great awesome spiritual power, a wondrous jeweled-treasury lion throne instantly appeared before each Bodhisattva. Jeweled nets were spread over every throne, covering all the space around them. Each Bodhisattva sat in the full-lotus posture on a throne, according to the direction from which they had come.

His body emits hundreds of thousands of kotis of nayutas of asamkhyeyas of pure light. These immeasurable lights all arise from the Bodhisattva’s pure, jewel-like mind, free from all faults and evils, and from his great vows. They reveal the pure, sovereign Dharma of all Buddhas. Through the equal power of the Bodhisattvas’ vows, they can universally save and protect all sentient beings. They are what all the worlds delight to see; those who see them are not disappointed, and all are brought under their guidance.

Commentary: From the bodies of each of those great Bodhisattvas streamed hundreds of thousands of kotis, nayutas, and asamkhyeyas of pure light. All that immeasurable light arose from the Bodhisattvas’ pure jeweled minds and their great vows, free of every evil fault. What are evil faults? They are selfishness and self-interest, and not wanting others to see and know one’s faults. Bodhisattvas have no such evil faults. In lifetime after lifetime in the past, Bodhisattvas made every kind of great vow to save sentient beings, and so immeasurable light came forth.

Bodhisattvas clearly reveal and explain to all sentient beings how to cultivate the Buddhas’ pure and sovereign Dharma. Thus they reveal the Buddhas’ pure and sovereign Dharma, enabling all sentient beings to practice in accordance with it. Through the equal vows they have made, Bodhisattvas rescue and protect all sentient beings everywhere, without choosing or discriminating. All sentient beings in the world rejoice in seeing Buddhas and Bodhisattvas. Whoever sees them plants wholesome roots of bodhi. When all sentient beings who are stubborn and difficult to tame and subdue see Buddhas and Bodhisattvas, they are naturally tamed.

Their assembly of Bodhisattvas has all attained immeasurable merit. That is to say, they roam throughout all the lands of the Buddhas without obstruction, behold the pure Dharma body that is without dependence, and, with bodies of wisdom, manifest innumerable bodies and go throughout the ten directions to serve the Buddhas.

Commentary: The Bodhisattvas who came from the worlds of the ten directions have all accomplished immeasurable and boundless merit and virtue. They hope that all sentient beings can also accomplish immeasurable and boundless merit and virtue. This is the spirit of the Bodhisattvas: they have no selfish thoughts of benefiting themselves. Therefore:

“Awaken oneself and awaken others, Liberate oneself and liberate others, Benefit oneself and benefit others”

Once a Bodhisattva has accomplished immeasurable and boundless merit and virtue, they can go throughout all the lands of the Buddhas without encountering any hindrance, and see the pure Dharma Body, which has no place of dependence. The Dharma Body extends to the ends of space and throughout the Dharma Realm; it is nowhere and yet everywhere. Therefore, it is called “the Pure Dharma Body, Vairocana Buddha.” Vairocana means “pervading everywhere.” Because it pervades everywhere, it has no place of dependence. Only that which depends on nothing is the pure Dharma Body. Using the body of wisdom to manifest immeasurable bodies, one goes throughout the worlds in the ten directions to serve and make offerings to all Buddhas. Only by drawing near to the Buddhas in this way can one realize their immeasurable and boundless, inconceivable Dharma that functions freely and spontaneously.

Abiding in the immeasurable gateways of omniscience, with the radiance of wisdom he thoroughly understands all dharmas. Among all dharmas he is fearless; whatever he expounds extends to the end of future time. His eloquence is inexhaustible. With great wisdom he opens the gateway of dhāraṇī; with the pure eye of wisdom he enters the profound Dharma realm. The sphere of wisdom has no bounds and is ultimately pure, like empty space.

Commentary: The Bodhisattva, having accomplished immeasurable virtues, can abide in the gateway of immeasurable all-knowing wisdom. With the light of wisdom, the Bodhisattva skillfully comprehends all dharmas. In all dharmas, the Bodhisattva attains fearlessness; whatever the Bodhisattva expounds, even throughout all future time, can never be fully spoken. Skillful eloquence in using expedient means is likewise unobstructed and inexhaustible. With vast wisdom, the Bodhisattva expounds the dharma-gates of dhāraṇī. The Bodhisattva has a pure eye of wisdom and enters deeply into the entire Dharma Realm. The Dharma Realm is the Bodhisattva’s mind, body, and nature. The highest realm of wisdom has no bounds. It is ultimately pure, like space, with nothing whatsoever in it.

Just as in this world, the assembly of bodhisattvas has gathered in the Tushita Heaven Palace, so too in all the Tushita Heaven palaces throughout the ten directions, bodhisattvas with these same names come together. The lands from which they come and the names of the Buddhas are likewise all the same, without any difference.

Commentary: Just as in the Saha World, at the Flower Adornment Dharma Assembly in the Palace of Tusita Heaven, all the Bodhisattvas gathered in this way to listen to Shakyamuni Buddha expound the great Flower Adornment Dharma, so too in all the Tusita heavenly palaces in the worlds of the ten directions, everything is exactly the same. Many Bodhisattvas with the same names gather there as well. They come from lands with the same names, and the Buddhas’ names are also the same. In short, absolutely everything is the same, with no difference at all. This is the realm of the unobstructed interpenetration of phenomena and phenomena: “The one is the infinite; the infinite is the one.” It is an inconceivable realm.

The pure Dharma Body pervades everywhere. In this place there is a Buddha, and in that place there is also a Buddha; all Buddhas follow the same path. In this place there are Bodhisattvas, and in that place there are Bodhisattvas too. The names of the Bodhisattvas are also the same. Are they one? In essence, there are not two.

It is like television: this scene appears in one household, and the same scene appears in another. Some people use science to broadcast this scene. When Shakyamuni Buddha expounded the great Flower Garland Dharma in Tusita Heaven in the Saha World, the same scene of the Buddha expounding the great Flower Garland Dharma appeared at the same time in the Tusita Heavens of worlds throughout the ten directions. This is also like the principle of television. Television is used as an example to make it easier for everyone to understand. However, the realm of the Buddhas and Bodhisattvas surpasses that of television and is wondrous beyond description.

At that time, the World-Honored One emitted from the wheel marks on both feet hundreds of thousands of kotis and nayutas of rays of light, universally illuminating all worlds throughout the ten directions, the entire Dharma Realm, and the realm of space.

Commentary: At that time, from both knees of the Bhagavan emanated hundreds of thousands of kotis of nayutas of rays of light, illuminating all the worlds in the ten directions—to the ends of the Dharma realm, to the ends of the realm of space, to the ends of all worlds.

Radiating light from both knees symbolizes the Bodhisattva gradually advancing to higher stages. It symbolizes turning causes toward their fruits. Aspiring upward while dedicating merit downward, one is free and unobstructed. Ascending to the palace in Tuṣita Heaven to expound the Dharma, one moves freely upward and downward. Therefore, at this assembly, the Dharma-gate of the Ten Dedications is expounded.

Those bodhisattvas all see here the Buddha’s miraculous manifestations. These bodhisattvas also see there the miraculous manifestations of all the Tathāgatas. All such bodhisattvas, together with Vairocana Tathāgata, planted wholesome roots together in times past and practiced the bodhisattva path.

Commentary: The Bodhisattvas in the worlds of the ten directions all see the miraculous transformations of Shakyamuni Buddha in this Saha World. The Bodhisattvas in the Saha World also all see the miraculous transformations of all the Tathagatas in the worlds of the ten directions, and they are entirely alike. In this world and in that world—in all the worlds of the ten directions—all the Bodhisattvas in former times planted wholesome roots together and practiced the Bodhisattva path together with Vairocana Tathagata (Shakyamuni Buddha).

They have all realized and entered the Buddhas’ profound,自在 liberation; attained the undifferentiated body of the Dharma realm; and entered all lands without abiding anywhere. They see immeasurable Buddhas and invariably go to attend upon and serve them. In a single moment of thought, they travel throughout the Dharma realm freely and without obstruction. Their minds and thoughts are pure, like priceless treasures. Immeasurable and innumerable Buddhas, the Tathāgatas, constantly protect and keep them in mind, together bestowing their power upon them, until they reach the ultimate, supreme other shore.

Commentary: These Bodhisattvas, having clearly understood the freedom and liberation of all Buddhas, attain the undifferentiated body of the Dharma-realm, which is also the Dharma body. This Dharma body enters all lands, abiding nowhere and not nowhere, being nowhere and not nowhere. Within all the lands of the Dharma-realm, it sees immeasurable and countless Buddhas. The Bodhisattvas all go before the Buddhas to serve them, make offerings to them, and draw near to them. In a single thought-moment, they travel throughout the Dharma-realm. Why are the Bodhisattvas able to attain such a state? Because they have attained unobstructed,自在 spiritual powers. The Bodhisattvas’ minds are pure like empty space, with nothing existing in them, and are revered like priceless treasures. They are constantly empowered, protected, and watched over by the immeasurable and countless Buddhas of the ten directions, who also grant them strength, enabling them to reach the supreme, ultimate other shore.

They constantly abide in unsurpassed enlightenment with pure mindfulness, and at every moment continually enter the realm of all-knowing wisdom. They enter the great with the small and the small with the great, attaining complete freedom and unobstructed understanding. Having attained the Buddha-body, they dwell together with the Buddhas. They attain all-knowledge, and their bodies are born from all-knowledge. They can enter wherever all the Tathāgatas have practiced. They expound immeasurable Dharma-gates of wisdom and reach the far shore of Vajradhvaja’s great wisdom.

Commentary: Bodhisattvas constantly maintain pure, undefiled mindfulness and abide in the ocean of unsurpassed awakening and wisdom. In every moment, they continually enter the realm of all wisdom. In this realm, a world can be contained within a speck of dust, and a speck of dust can enter a world. This is the realm where the small enters the large and the large enters the small, perfectly interpenetrating without obstruction, spontaneously and freely, and communicating without hindrance. Bodhisattvas have realized the Buddhas’ Dharma body; therefore, they dwell with the Buddhas and attain all wisdom. They constantly radiate the light of wisdom, with no ignorance. From within all wisdom, they give rise to bodies of wisdom. They can enter completely into all the Dharma gates practiced by all the Buddhas. Having entered the Dharma gate of wisdom, they can unfold immeasurable Dharma gates of wisdom. They attain the far shore of great wisdom and understanding, like a vajra banner.

They attain the Vajra Samādhi and cut off all doubts and delusions. Having attained the Buddhas’ sovereign spiritual powers, they teach and tame hundreds of thousands of millions of innumerable sentient beings throughout all the lands of the ten directions. Although unattached to any number, they skillfully cultivate and study, attain ultimate skillful means, and establish all the dharmas.

Commentary: Once the Bodhisattva has attained the vajra samādhi, they will completely eradicate all doubts and delusions. Having attained the Buddhas’ sovereign spiritual powers, they can go throughout the lands of the Buddhas in the ten directions to teach and transform all sentient beings, and to tame them all. Ultimately, how many sentient beings are taught, transformed, and tamed? Countless sentient beings—hundreds of thousands, tens of thousands, hundreds of millions. Although the Bodhisattva is not attached to any of these numbers (all conditioned phenomena of form and mind are called “numbers”), they skillfully cultivate and learn, bring their practice to full realization, and expediently establish all dharmas.

Such and so forth were the assemblies of Bodhisattvas, numbering hundreds of thousands of koṭis of nayutas, inconceivable and inexhaustible, pure, and possessing all the immeasurable stores of merit of the three times. They all came and gathered in the presence of the Buddha. Whatever was seen by means of the light at every Buddha’s abode was likewise so.

Commentary: Like the countless, boundless purities of hundreds of thousands of millions of nayutas, innumerable and beyond description, the immeasurable storehouse of merits of all the Bodhisattva assemblies throughout the three periods of time all gathered at the Tuṣita Heaven in the Saha World. At the Buddha’s place of awakening, through Śākyamuni Buddha’s radiating hundreds of thousands of millions of nayutas of light from both knees, the places of awakening of all the Buddhas in the worlds of the ten directions could be seen, all just as they were in the Saha World. In the Buddha’s assembly, the great Flower Garland Dharma was expounded; immeasurable Bodhisattvas listened to the Buddha’s wondrous teaching and gained immeasurable benefits. Each of those ten Bodhisattvas spoke ten verses praising the Buddha’s merits.

At that time, Bodhisattva Vajra Banner, relying on the Buddha’s spiritual power, surveyed the ten directions and spoke these verses:

Commentary: At that time, in the east, Bodhisattva Vajra Banner, relying on the great majestic spiritual power and blessing of Shakyamuni Buddha, carefully observed the causes and conditions of all sentient beings throughout the lands of the ten directions. Whenever there were beings ready to be liberated, he would expound the Dharma for them. Now he uses a simple verse to expound the Dharma for sentient beings worthy of liberation and to praise the Buddha.

The Tathāgata does not appear in the world
Nor is there Nirvāṇa
By the power of the original great vows
The Dharma is freely manifested

Commentary: What is a Tathagata? “Thus” means to tread the path just as it truly is; “Come” means to come to attain perfect enlightenment. Since the path is just as it truly is, there is neither coming nor going. As for coming to attain perfect enlightenment, when speaking in relation to sentient beings, there is coming and going. In truth, there is originally neither coming nor going. The Diamond Sutra says:

“The Thus Come One
comes from nowhere,
nor goes anywhere;
therefore, he is called the Thus Come One.”

The Buddha in the Pure Land of Eternal Quiescent Light is ever unmoving in suchness, lucid and radiant. Therefore:

Neither big nor small
Neither inside nor outside
Neither coming nor going
Neither going nor coming

Because the Tathagata dwells in the realm of the Pure Land of Eternal Quiescent Light, it is said that the Tathagata does not appear in the world. If the Buddha does not appear in the world, why can sentient beings see him? When the conditions of sentient beings mature, a transformed body of the Buddha manifests and comes to this world to teach and guide all sentient beings. Hence: “Shakyamuni Buddha, with a thousand hundred million emanation bodies.” Because the Buddha does not appear in the world, there is likewise no sign of entering Nirvana. Originally, there is no Nirvana; appearing to enter Nirvana is also a response to the conditions of sentient beings—a manifestation that there is Nirvana. If the Buddha did not manifest entering Nirvana, all sentient beings would become dependent, waiting for the Buddha to help them attain awakening, waiting for the Buddha to help them become Buddhas. For this reason, when the Buddha manifests appearing in the world, he also manifests entering Nirvana.

Long ago, when the Buddha was cultivating the Path, he made a great vow: “When I become a Buddha, I will certainly guide all sentient beings so that they may all attain the Buddha Path together.” Because he made this great vow, he does not abandon a single sentient being. Manifesting this sovereign Dharma is also a realm in which one is born into the world yet not born into the world, and enters Nirvana yet does not enter Nirvana.

This Dharma is inconceivable
It is beyond the reach of the mind
Wisdom reaches the other shore
Only then does one see the realms of all Buddhas

Commentary: This manifestation of the Dharma’s sovereign freedom is not something that all sentient beings can express in words or conceive in thought. Therefore: “The path of words has ceased;
the place of mental activity has been extinguished.” This freedom in the Dharma is inconceivable; it is not something the mind can reach, even at its ultimate limit. Only through the Buddha’s wisdom can one reach the other shore and see the realms of the Buddhas of the ten directions.

The physical body is not the Buddha;
Sounds are likewise.
Yet the Buddha is not apart from form and sound;
See the Buddha’s miraculous powers.

Commentary: The Buddha has a beautiful physical body with 32 major marks and 80 minor characteristics. But this form body is not the true Buddha. The true Buddha has no physical form. The Diamond Sutra says: “All characteristics are illusory.
If you see that characteristics are not characteristics,
then you see the Tathagata.” This is to teach sentient beings to see marks while remaining free of them, and not to cling to marks. Then why does the Buddha manifest the 32 marks and 80 secondary characteristics? Because sentient beings cling to marks. If marks were absent, sentient beings would not recognize him. There must be marks for sentient beings to know that he is the Buddha.

Throughout empty space and the Dharma realm, all are Buddha’s bodies. Therefore: “If anyone wishes to know the realm of the Buddha,
Let them purify their mind like the void.” The void is free of all obstructions. When a practitioner cultivates to the level where nothing is an obstacle, that is the Buddha-body. Therefore:

The Buddha’s body neither comes nor goes.
The Buddha’s body neither arises nor ceases.
The Buddha’s body is neither defiled nor pure.
The Buddha’s body neither increases nor decreases.

The Buddha is not the body of form, nor is he sound. Yet one cannot separate from the body of form and sound. In the body of form and sound, one can perceive all the Buddha’s supernatural powers and miraculous transformations. But one should not cling to the characteristics of form and sound. The Diamond Sutra says:

“If one sees me through form,
Seeks me through sound,
That person follows a false path
And cannot see the Tathagata.”

Those of little wisdom cannot fathom,
the true realm of all Buddhas,
After long cultivating pure karma,
only then can it be understood

Commentary: Without great wisdom and insight, one cannot know the Buddhas’ true state. Since beginningless kalpas, cultivating the pure path means having no defiled mind. Only then can one clearly understand the principle: “The physical body is not the Buddha, and neither is sound; yet, without being apart from form and sound, one sees the Buddha’s miraculous powers.” If we cultivate the Way, then we must practice sincerely; we must not deceive ourselves. Ask yourself: ultimately, do you still have desires? Whether it is deluded thoughts about women or deluded thoughts about men; deluded thoughts about food and drink or about clothing; deluded thoughts about fame and gain or about winning and losing. In short, where there are deluded thoughts, there are desires, and where there are desires, they obstruct the practice of the Way.

You must understand that if you desire fame, you will be tainted by fame. If you desire gain, you will be tainted by gain. Once tainted, you are not pure; no matter how much you cultivate, you will achieve nothing. Now reflect and examine yourself thoroughly: Have you truly severed that desire? If the desire has not been eliminated, you must remain vigilant at all times. If you pursue your desires, you will not attain purity. Therefore: A mistake of an inch can take you a thousand miles off course.

At this point, you must make a diligent effort. Every day, turn the light inward and reflect: “Are my desires increasing or diminishing? Am I purifying my mind and reducing my desires? Or are deluded thoughts running rampant?” If you are not purifying your mind and reducing your desires, then deluded thoughts are running rampant. So quickly cultivate pure karma, sever desires, and cast off attachments. Otherwise, you will be 108,000 miles from the Way. You may even turn your back on the Way and run away, growing ever farther from your original home—the Buddha’s home.

Only by cultivating pure conduct can one attain true wisdom; this is also reaching the other shore of wisdom. If one does not cultivate pure conduct, one is foolish. At the sight of wealth, one goes mad; at the sight of beauty, one goes mad; at the sight of fame, one goes mad; at the sight of profit, one goes mad. This is the Dharma of defilement.

Good spiritual friends! You must apply yourself right here. If you do not apply yourself right here, then even if you cultivate for eighty thousand great kalpas, you will not accomplish your pure karma. Without accomplishing pure karma, you cannot clearly understand the realm of the Buddha.

Perfect awakening has no place of coming
Going, too, has no place from which to proceed
Pure, wondrous form-body
Manifests through spiritual power.

Right Enlightenment is Supreme, Right and Equal Enlightenment, and is also a title of the Buddha. It means that there is nowhere that is not awakened, nowhere that is not enlightened. It is also called Great Enlightenment and Wondrous Enlightenment. The Buddha has nowhere to come from and nowhere to go. Therefore: “Neither coming nor going.” The Buddha’s Dharma body extends throughout empty space and pervades the entire Dharma realm, filling all the lands of the Buddhas. All lands are places where the Buddha’s Dharma body is present. The Dharma body is neither present nor absent; where it is present is also where it is not present.

The Buddha’s wondrous form body is pure, which also means that the three karmas of body, speech, and mind are pure. The body does not kill, steal, or engage in sexual misconduct—the three bodily evils. The mouth does not lie, use frivolous speech, sow discord, or abuse others—the four verbal evils. The mind does not give rise to greed, anger, or delusion—the three mental evils. The Buddha does not have even these ten kinds of evil thoughts. Once the three karmas are pure, one can attain a pure, wondrous form body. The Buddha uses supernatural powers to manifest an adorned, wondrous form body with the thirty-two marks and eighty characteristics.

32 characteristics: That is:

A round radiance surrounds the head.
The head has an ushnisha.
A beam of white light shines between the eyebrows.
The eyes are deep blue.
The face is like the full moon.
White, even, closely set teeth.
Has 40 teeth.
Has two teeth.
A broad, long tongue.
Fragrance wafts from the mouth.
A voice like a Brahma conch.
A gentle voice.
The body is golden-purple in color.
The skin is smooth and glossy.
The body is full and rounded.
A swastika is on the chest.
The body is square and upright.
The body hair is beautiful.
The body hair curls to the right.
The elbows are slender and small.
Arms longer than the knees.
Long, slender fingers.
Webbed hands and feet.
Soft, supple hands and feet.
The mark of the concealed male organ.
The chest is like that of a king of deer.
The ankles are plump and full.
The soles are flat like the bottom of a box.
Beneath the soles are wheels with a thousand spokes.
The insteps are high and thick.
Seven places are level and full.
The collarbones are well-developed.

80 beauties: That is:

The crown mark cannot be seen.
The hair is long and beautiful.
The hair is not disheveled.
The hair curls toward the right—an auspicious sign.
The hair is the color of a blue jewel.
The eyebrows are like a new moon.
The eyes are broad and long.
The nose is high, with no visible nostrils.
The lips are red like the bimba fruit.
Four large, white, sharp teeth.
A red tongue.
The tongue extends past the nose.
The mouth emits a fragrant aroma.
Profound speech.
Pronunciation corresponding to the sounds.
In sequence, teaching the Dharma through causes and conditions.
Teaching the Dharma according to the languages of sentient beings.
Speaking according to the harmonious, pleasing minds of sentient beings.
According to the sounds of sentient beings, without increase or decrease.
All sounds are clearly distinguishable.
He expounds the Dharma without attachment.
Long ears.
A face radiant like the full moon.
A broad, handsome face.
A face that is neither long nor large.
A perfectly full face.
A complete and dignified bearing.
A bearing like a lion’s.
An expression that is not frowning.
His bearing is complete.
His head is like a Ma-dà-na fruit.
His hair curls to the right.
His hair is soft and clean.
His hair is red.
Fragrance emanates from his pores.
His body is firm and strong like Narayana’s.
His body is pure.
His body is smooth.
His body is supple.
The body is complete.
The body is not crooked.
The body is firm and weighty.
The body does not sway.
The body holds itself upright and does not stagger.
The body turns around all at once like a lordly elephant.
The body has a golden radiance.
The body is long.
The navel is deep and round.
The navel does not protrude.
The abdomen does not protrude.
The abdomen is small.
The fingers are small and round.
The fingerprints are concealed.
The fingerprints are clear and straight.
The fingerprints are long.
The fingerprints are unbroken.
The nails are copper-red in color, thin and glossy.
The bones interlock like hooked rings.
The kneecaps are firm, round, and beautiful.
The hands and feet are complete.
The hands and feet are well-formed.
The hands and feet are reddish-white, like the color of a lotus flower.
The hands and feet are soft, clean, smooth, and even.
The hands and feet bear auspicious marks.
The veins lie deep and do not show.
The ankles do not show.
When walking, the feet are four inches above the ground, yet footprints appear on the ground.
He walks like a noble goose.
He advances and withdraws like a king elephant.
His dwelling is peaceful; no one can move him.
His marks and features are complete.
His majesty shakes all.
All beings delight when they see him.
Even beings with evil intentions rejoice when they see him.
All beings can never exhaust contemplating his marks.
They never tire of looking at him.
His radiance extends one zhang in all four directions.
His radiance shines upon his body as he goes.
He regards all beings equally.
He does not despise sentient beings.

Within immeasurable worlds,
The Tathagata’s body is manifested;
The wondrous Dharma is widely expounded,
Its mind clinging to nothing.

Commentary: There are so many worlds that they cannot possibly all be spoken of. In each world, the Buddha manifests as a Tathāgata and widely expounds the supreme, profound, and wondrous Dharma. Yet the Buddha’s mind does not cling to anything: it clings neither to self nor to dharmas, and all attachment has ceased.

Boundless wisdom
Fully comprehends all dharmas
Enters everywhere throughout the Dharma Realm,
Manifests the power of mastery.

Commentary: The Buddha’s wisdom has no bounds, and thus fully comprehends and penetrates the true aspect of all dharmas. The Buddha’s Dharma body pervades the entire Dharma realm. Thus: “throughout empty space and the entire Dharma realm.” The Buddha manifests sovereign spiritual powers to teach and transform all sentient beings.

Sentient beings and all dharmas,
Fully understood, are all unobstructed;
Myriad forms are universally manifested,
Pervading every world.

Commentary: The Buddha understands all sentient beings and all dharmas without obstruction. In other words, his understanding is unobstructed, reaching the realm of perfect interpenetration. The Buddha can manifest all kinds of beautiful forms throughout all Buddha-lands.

Desiring to seek all-knowing wisdom,
Swiftly attain unsurpassed enlightenment,
One should use a pure, wondrous mind
To cultivate the practice of Bodhi

Commentary: If you wish to seek the highest, unsurpassed wisdom and swiftly attain the Buddhahood of Unsurpassed, Proper, and Complete Enlightenment, you should use the wondrous pure mind to cultivate the practices of the bodhi path. The wondrous pure mind has no defiled thoughts, inverted thoughts, or ignorance.

If one beholds the Tathāgata,
With such majestic spiritual power,
One should make offerings to the Most Victorious Lord
Without giving rise to doubt.

Commentary: If sentient beings are able to see the Buddha, it is due to the Buddha’s great awesome spiritual power. Therefore, before the Most Victorious One (the Buddha), they should make offerings extensively and not give rise to doubt. This is an exhortation to sentient beings to practice in accordance with the Dharma. If you do not harbor doubt, the Buddha’s supreme virtues will surely bless you, enabling you to attain great wisdom—that is, the state of enlightenment—and to attain the five eyes and six supernatural powers.

At that time, the Bodhisattva Firm Banner, by the Buddha’s spiritual power, surveyed the ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Firm Banner in the south, relying on the great majestic spiritual power and blessings of Shakyamuni Buddha, surveyed the causes and conditions of all sentient beings throughout the worlds of the ten directions and praised the Buddha in verse.

The Tathāgata is unsurpassed, with none his equal;
Profound beyond words;
Beyond the path of language
Pure as empty space.

Commentary: The Buddha is the most exalted person, with no one who can compare. That is to say: “Above heaven and below heaven, I alone am the honored one.” That is:
“Above heaven and below, among humankind,
I alone am the most exalted.”

One may also say:

“Above and below in heaven, none is like the Buddha;
In the worlds of the ten directions, none is His equal.
All that exists in the world, I have seen it all;
Among all things, there is none like the Buddha.”

That is to say:

“There is no one in heaven above or among humankind below like the Buddha.
In all the worlds of the ten directions, none can compare.
I have seen all the worlds,
And nowhere is there anyone like the Buddha.”

The wondrous realm of the Buddha is immeasurably profound, impossible to describe or speak of, and has transcended all paths of words and language. The Buddha’s realm is pure like empty space.

You behold the Lion of Men,
The power of his supernatural abilities is unhindered,
He has departed from discrimination,
Yet he causes distinctions to be seen

Commentary: All sentient beings, behold the Buddha, who possesses great,自在 spiritual powers. He has abandoned all discriminating thoughts and marks of discrimination, yet enables sentient beings with discriminating thoughts always to see the Lion of Men, who is the Buddha.

The Teacher expounds for our sake
The profoundly deep and wondrous Dharma;
Because of these causes and conditions,
He manifests this peerless body.

Commentary: The Buddha expounds all wondrous Dharma for sentient beings—that is, the unsurpassed, profound and wondrous Dharma. In order to expound this wondrous Dharma, he manifests this incomparable wondrous form-body.

This is great wisdom
The place where all Buddhas practice
If one wishes to understand clearly
One should always draw near to the Buddha

Commentary: The Avatamsaka Sutra is the great wisdom of all Buddhas. This wisdom is also the very ground on which the Buddhas cultivate their practice. If anyone wishes to attain great wisdom, they must read and recite the Avatamsaka Sutra and cultivate in accordance with its principles; this, too, is the practice cultivated by the Buddhas. To truly understand its principles thoroughly and clearly, one must always draw near to the Buddhas, never depart from the Buddhadharma, and diligently study the principles of the Avatamsaka Sutra. In short, draw near to all Buddhas, make offerings to all Buddhas, and cultivate the practices cultivated by the Buddhas.

Not only must one listen attentively to the Avatamsaka Sutra when hearing it expounded, but one must also diligently uphold it in everyday life—for example, by reading and reciting it, copying it, translating it, bowing to it, printing and distributing it, and spreading it, among other practices. In general, to see the Avatamsaka Sutra is to see the Buddhas. If you wish to see the Buddha, you must cultivate and uphold the Avatamsaka Sutra.

Mental karma is ever pure,
Making offerings to the Tathagatas
The mind never grows weary or disenchanted
One can enter the Buddha Way.

Commentary: When the mind is free of the three poisons—greed, anger, and delusion—it is pure. Use the three pure karmas of body, speech, and mind to make offerings to all Buddhas of the ten directions and the three times. Give rise to the bodhi mind and practice making offerings on a vast scale, never becoming weary or discouraged from beginning to end. In this way, over time, you will enter the Buddha Way and have the opportunity to become a Buddha.

Possessing inexhaustible merit
Steadfastly abiding in the Bodhi mind
Thereby dispelling the net of doubt
Contemplating the Buddha without weariness

Commentary: Only when one is fully endowed with immeasurable merits and virtues can one abide steadfastly in the mind of bodhi. Only then can one completely dispel the net of doubt, behold the Buddha, and never grow weary or feel that one has had enough. This is not a mind of greed, but a mind earnestly seeking the Dharma.

Those who cultivate the Way must, lifetime after lifetime, establish merit, virtue, and teachings. To establish merit is to accomplish deeds of merit. To establish virtue is to cultivate virtuous conduct. To establish teachings is to formulate and establish doctrines. From little, let much grow; from small, let it grow ever larger; let what is finite become infinite. Only after accumulating merit and virtue in this way can the Bodhi mind become firm. Otherwise, the Bodhi mind cannot endure. It is like a person whose mind is unsettled, with one foot in each of two boats: wanting to go to Jiangnan and also wanting to go to Jiangbei. This is a Bodhi mind that is not steadfast. One could also say: “One moment, the thought is to go west; the next, the thought is to go east.” Such thinking means one’s power of concentration is insufficient, and one cannot choose which path to take. This is an abiding in the Bodhi mind that is not steadfast.

What is a steadfast bodhi mind? It means vowing to cultivate the Way and, no matter what obstacles one encounters, being determined to continue cultivating the Way. No matter what hardship or calamity one faces, one remains determined to cultivate the Way. One absolutely does not abandon the original vow one made, nor have second thoughts or consider changing it. Whether circumstances are favorable or adverse, one must adapt to conditions without changing, and remain unwavering while adapting to conditions—steadfast in one’s bodhi mind.

If one firmly abides in the bodhi mind, one will absolutely never doubt whether Buddhas exist, whether there are Bodhisattvas and Arhats, or whether the Dharma spoken in the Buddhist sutras is true. One will believe deeply and resolutely, without doubt. This is not superstition, but right faith. The Buddha was a person of the past who transmitted the precious Dharma to all sentient beings, without omitting a single word. Sentient beings need only practice according to the Dharma, and they will certainly become Buddhas.

Some people often have doubts: Is there any disadvantage to practicing the Way? Is there hope of becoming a Buddha? Therefore:

“Breaking through the nets of doubt, layer upon layer; raising the banner of the Dharma everywhere.”

That means dispelling all doubts and establishing great Buddhist centers everywhere; do not establish small ones. I advocate that Buddhists unite as one and work together for Buddhism. Do not make distinctions between sects.

Penetrate all dharmas,
This indeed is a true Buddha disciple;
This person can clearly understand
The sovereign power of all Buddhas

Commentary: Only by frequently drawing near to the Three Jewels, making offerings to the Three Jewels, and bowing in reverence to the Three Jewels can one understand all dharmas. Only one who understands all dharmas is a true Buddhist disciple. Such a person will clearly understand that all the Buddhas’ supernatural powers and freedom are inconceivable.

What is taught by the great wisdom
Desire is the root of all dharmas
One should arouse a supreme aspiration
Aspiring to seek unsurpassed awakening.

Commentary: A person of great wisdom is a Buddha. The Buddha’s Dharma teaches that desire is the basis of all dharmas. Desire means hope; hence, “Desire has no end.” This means that desire never ceases. Craving wealth, beauty, fame, delicious food, plenty of sleep, and all kinds of pleasures is also desire. Craving spiritual cultivation, wisdom, enlightenment, and Buddhahood is also desire. There is a difference between striving upward and striving downward. Thus: “The noble person strives upward; the petty person strives downward.” In sum, seeking the Buddhadharma is striving upward, while seeking enjoyment is striving downward.

To become the source of all dharmas, one must give rise to a superior and pure aspiration, and resolve to attain the unsurpassed path of awakening. What is unsurpassed awakening? It is ultimate Nirvana; it is also Buddhahood. Only by firmly arousing the bodhicitta can one attain the fruit of unsurpassed awakening.

If anyone reveres the Buddha
And remembers to repay the Buddha’s kindness,
That person will never be apart
From the abode of all Buddhas.

Commentary: If someone reveres the Buddha, they must remember to repay the kindness of all the Buddhas. How should they repay it? They should always learn from the Buddha and, from beginning to end, never leave the Buddha’s place of enlightenment. What is a place of enlightenment? “An upright mind is the place of enlightenment.” Such a person will not leave the dwelling place of any of the Buddhas.

How could a person of wisdom,
Having seen and heard the Buddha,
Fail to cultivate pure vows
And tread the path the Buddha practiced?

Commentary: Why are people with wisdom often able to see the Buddha’s body and hear the Buddha’s Dharma? What is the reason? Because they cultivate pure vows. If they do not cultivate pure vows but continually give rise to defiled delusions, not only will they be unable to see the Buddha, they will also be unable to hear the Dharma. What should they do? They must follow the path of practice cultivated by all Buddhas, purifying the three karmas of body, speech, and mind.

At that time, the Courageous Banner Bodhisattva, through the Buddha’s spiritual power, surveyed all ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Dũng Mãnh Tràng in the west, acting as the representative, relied on the great majestic spiritual power and blessing of Shakyamuni Buddha, surveyed all the causes and conditions of sentient beings in the ten directions, expounded the Dharma in accordance with their capacities, and used verses to praise the Buddha’s virtues.

Just as a bright, pure eye
By the sun, it sees all forms
The pure mind is likewise
By the Buddha’s power, it sees the Tathāgata

Commentary: For example, if someone has clear and pure eyes, they can see all kinds of forms and colors by means of sunlight. The same is true of a clear and pure mind. However, even with eyes and a clear, pure mind, one still cannot see the Buddha without the Buddha’s empowering blessing. Only when the pure mind unites as one with the Buddha’s true-aspect principle-body can one see the Buddha.

If the minds of us who cultivate the Way are pure and unstained, we will receive the Buddha’s blessing and only then be able to see the Buddha. A pure mind is like clear water: from above, one can see what lies below. Thus: “Penetrate to the very source of the Dharma.” If the mind is not pure, it becomes muddy water, and nothing will appear. At that point, even the Buddha will have no way to help you. Your cultivation of the Way is the invocation; the Buddha’s manifestation of supernatural powers is the response. This is the principle of “the Way of invocation and response resonating with one another.” What is now called the efficacy of spiritual resonance is, in fact, much the same. The ancients said: A clear heart reflects the moon in water;
A settled mind leaves the sky without clouds.

It means:
“When the water of the mind settles and clears, the moon appears.
The mind’s intention is like a blue sky without clouds.”
That is the principle.

Just as by the power of diligence
one can reach the very bottom of the ocean
so too is the power of wisdom
one can behold immeasurable Buddhas.

Commentary: If one applies the power of courageous, vigorous effort to practicing the Dharma, one can reach the very depths of the ocean of Dharma—that is, attain the ultimate. The power of wisdom is likewise. With great wisdom, one will see immeasurable, boundless Buddhas.

Just as a fertile field,
whatever is sown will surely thrive;
so the pure ground of the mind
gives rise to all the Buddha-Dharmas.

Commentary: Just as grains planted in fertile, rich soil are sure to grow luxuriantly, so too can pure ground give rise to all the Buddhadharmas. In other words, if your mind is pure, all the Buddhadharmas will manifest. The eighty-four thousand Dharma gates are not separate from the one thought arising in your mind here and now. One pure thought is Buddha; one defiled thought is a sentient being. Do not seek the Buddhadharma outside yourself; it will manifest in your own nature.

Like one who discovers a treasure trove
Forever freed from the suffering of poverty
The Bodhisattva attains the Buddha-Dharma
Free from defilement, the mind is pure.

Commentary: For example, if someone were to find a treasure of the seven precious things buried in the ground, they would be free forever from poverty and hardship and become wealthy. A Bodhisattva who attains the Buddha-Dharma is likewise as though having found a treasure storehouse, forever freed from a defiled mind. Once their original purity is restored, wisdom will manifest.

Just as the Agada medicine
Can neutralize all poisons,
So too is the Buddha-Dharma:
It eradicates all afflictions.

Commentary: Like the medicine Già Đà, Già Đà is translated as “excellent medicine.” This excellent medicine cures all illnesses and dispels all poisons; its efficacy is like that of licorice. Hence: “Licorice combines with various medicines and can neutralize a hundred poisons.” Chinese herbal medicines are divided into four categories: sovereign, minister, assistant, and envoy. Licorice is the prime minister among them; it cures every kind of illness and eliminates every kind of poison. Licorice is very mild in nature. Whatever medicine it is combined with, it blends harmoniously with it, without causing any conflict.

The Dharma taught by the Buddha is like Agada medicine, which can eliminate the eighty-four thousand afflictions and illnesses of sentient beings. The Buddha taught eighty-four thousand Dharma-gates to counteract sentient beings’ illnesses of greed, anger, and ignorance. Therefore, the Buddha-Dharma is a good prescription that can eliminate all afflictions.

True and genuine spiritual friends
Praised by the Tathagata
By virtue of that divine power
One can hear the Dharma of all Buddhas.

Commentary: A good spiritual friend skillfully teaches living beings, enabling them to attain the knowledge of right understanding and right view. The only truly good spiritual friend is the Buddha. Although Bodhisattvas, Arhats, sages, and others are also called good spiritual friends, they do not attain the perfection of a truly good spiritual friend.

Here, the sutra says that a good spiritual friend speaks truthfully, factually, and as things are, and does not speak falsely. A good spiritual friend is free from the three poisons of greed, anger, and delusion, and diligently cultivates the three trainings of precepts, concentration, and wisdom. This is the kind of good spiritual friend praised by the Buddha, who can serve as a teacher and role model for gods and humans, and is worthy of receiving offerings from them. Through the great awe-inspiring spiritual power of the Buddhas, they are able to hear all the Dharma spoken by the Buddhas.

Even throughout countless kalpas,
One gives treasures to the Buddha;
If one does not know the Buddha’s true nature,
This, too, is not called giving.

Commentary: Suppose someone, throughout countless great kalpas, gives all their wealth and precious jewels to the Buddha. If they do not understand the principle of the Buddha’s true nature (no characteristics, yet nothing that is without characteristics), this cannot be considered giving. Why? Because they cling to the characteristic of giving, and receive only the karmic reward of being reborn in the heavens. Therefore:

Giving while attached to appearances brings blessings in the heavenly realms,
Like shooting an arrow upward into the sky.
When its force is spent, the arrow falls;
In the next life, the results will not be as one wishes.

If one realizes the Buddha’s true nature, then in the mind of giving there is neither a giver nor a receiver, nor any object given between them. This is the essence of the emptiness of the three aspects. In short, only giving without attachment to its marks is true giving. The merit of giving while attached to its marks is limited; the merit of giving without attachment to its marks is inexhaustible.

Countless forms and appearances,
Adorn the Buddha’s body,
Not within forms and appearances
Can one see the Buddha

Commentary: The Buddha’s body has thirty-two marks and eighty subsidiary characteristics, and so it is said that immeasurable forms and marks adorn the Buddha’s body. These auspicious marks that adorn him are merely one part of the Buddha’s body. The Buddha’s true nature is not the thirty-two marks and eighty subsidiary characteristics. Those who truly understand the Buddhadharma must seek to see the Buddha within the signless. The Diamond Sutra says:

“If one sees me through form,
or seeks me through sound,
that person follows a deviant path
and cannot see the Tathāgata.”

The Buddha takes the markless as his mark and the true mark as his mark. The true mark is precisely marklessness; therefore, one cannot see the Buddha through form or seek the Buddha through sound. If one clings to form and sound, one does not truly see the Buddha. If one seeks the Buddha through physical characteristics, then the Wheel-Turning Sage King would also be a Buddha. Since the Wheel-Turning Sage King also possesses all the physical characteristics of the Buddha, one cannot see the Buddha through physical characteristics.

The Tathagata, perfectly and equally enlightened
Serene and forever unmoving
Yet able to manifest throughout all bodies
Pervading the realms of the ten directions

Commentary: The Buddha has attained the fruition of Unsurpassed, Proper and Equal Enlightenment, and so is always quiescent and pure. Although the Buddha is quiescent and unmoving, he responds and communicates without obstruction. Although he responds and communicates without obstruction, he is quiescent and unmoving. This is the principle of adapting to conditions without changing, and remaining unchanged while adapting to conditions. Being able to manifest throughout all places is adapting to conditions; always remaining quiescent and unmoving is remaining unchanged. Pervading the realms of the ten directions is adapting to conditions without changing, and remaining unchanged while adapting to conditions.

Just as the realm of space
Neither arising nor ceasing
The Dharma of all Buddhas is thus
Ultimately, neither arising nor ceasing.

Commentary: The Buddha’s Dharma body pervades all of space. Of the particles of dust in space, there is not a single one that is not a place where the Buddha’s Dharma body is present, where the Buddha Dharma is present, and where the sages and worthy members of the Sangha of the ten directions are present. Therefore, space is pervaded by the Three Jewels: the Buddha, the Dharma, and the Sangha. Although they pervade all of space, it is still true emptiness. That is, within true emptiness there is wondrous existence, and within wondrous existence, true emptiness is fully present. Hence:

“True emptiness does not hinder wondrous existence;
wondrous existence does not hinder true emptiness.”

In sum, true emptiness is not emptiness, yet gives rise to wondrous existence; wondrous existence is not existence, yet gives rise to true emptiness. This is the Middle Way.

Like empty space, it neither arises nor ceases. No one knows when it comes into being; no one knows when it is destroyed. If empty space could be smashed to pieces, attachment would be shattered. If empty space cannot be smashed to pieces, then this “emptiness” still exists. Neither arising nor ceasing is the intrinsic nature of empty space. The Dharma spoken by the Buddhas is likewise like empty space: neither arising nor ceasing. Ultimately, there is neither arising nor ceasing.

At that time, Bodhisattva Banner of Light, relying on the Buddha’s spiritual power, gazed throughout the ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Radiant Banner, representing the northern direction, relied on the great majestic spiritual power and blessing of Shakyamuni Buddha to observe the causes and conditions of all sentient beings throughout the worlds of the ten directions, and praised the Buddha in verse.

In the human realm and the heavens
All the worlds
Universally behold the Tathagata
The pure, wondrous form-body.

Commentary: In the human realm and in heaven, as well as throughout all the worlds in the ten directions, all sentient beings can see the Buddha’s pure, wondrously beautiful body, adorned with the 32 auspicious marks and 80 minor characteristics.

For example, the power of one mind
Can give rise to various minds
Thus, one Buddha-body
Universally manifests all Buddhas

Commentary: The one mind is the mind king; the various minds are mental factors. One Buddha body is the Buddha’s true body, while all Buddhas are the Buddha’s transformation bodies. For example, a single mind king has the power to give rise to all kinds of mental-factor dharmas. Therefore, the Buddha’s true body (the Dharma body) can manifest all responsive transformation bodies of the Buddha.

Bodhi is the Dharma of nonduality
Nor are there any marks
Yet within the two Dharmas
The marks appear, adorning the body.

Commentary: Bodhi is not two dharmas; that is, not even a single dharma is established. It is merely a name. The name is inherently empty, and so it is said: Not one dharma is established;
all dharmas are empty.

For this reason, one does not cling to bodhi. One cannot seek bodhi within “existence and nonexistence.” Bodhi has no marks either, yet within the two dharmas of “existence and nonexistence,” one can manifest a body adorned with the 32 marks and 80 characteristics.

Having realized the empty quiescence of Dharma-nature
Arising like an illusion
The practices undertaken have no end
The spiritual teacher manifests thus.

If one understands the dharma-nature of all dharmas, which is inherently quiescent. Therefore: “The path of words has come to an end;
the place where mental activity ceases.” They are manifested through transformation because they are delusive, unreal, and like illusions. Yet from quiescence all dharmas appear—like illusions, like transformations—just as clouds appear in empty space, layer upon layer without end. The Buddha’s responsive emanation bodies, too, are layer upon layer without end, transforming without limit and appearing in response without ceasing.

All Buddhas of the three times,
Their Dharma bodies are entirely pure,
They transform in whatever way is appropriate,
They universally manifest wondrous forms

Commentary: All the Buddhas of the ten directions and three times, though their names differ, share the same essential nature. Therefore:

“All Buddhas of the ten directions and three times
Share one and the same Dharma body.” One Dharma Body, that is, the Pure Dharma Body. The relationship between Buddhas is:

“Mind to mind, mutually sealed;
body to body, one and the same substance.”

It may also be said that light shines upon light, and aperture opens onto aperture, with no distinction between here and there. When one Buddha is teaching sentient beings, all Buddhas are likewise teaching sentient beings. When all Buddhas are teaching sentient beings, one Buddha is likewise teaching sentient beings. The Buddha’s Dharma body, reward body, and transformation body are all of the same essence, with no difference between them. It may also be said that all Buddhas are one Buddha, and one Buddha is all Buddhas. They are distinct, yet not distinct; united, yet not united. Because there is no distinction between Buddha and Buddha, there are no boundaries between here and there.

What is a Buddha? Simply put, a Buddha is truth, and truth is a Buddha. To understand the truth is to clearly understand the Buddhadharma; not to understand the truth is not to clearly understand the Buddhadharma. Truth is cultivated through wisdom and entered through practice. In other words, once you have wisdom, if you practice in accordance with the Dharma, you will penetrate deeply into the Buddha’s essential nature. Without wisdom, you cannot practice and cannot enter the Buddha’s essential nature. Yet you are never apart from the Buddha’s essential nature; you are still within the truth.

It was said earlier that one cannot see the Buddha through form and appearance. Then what does one see? One sees the truth. The truth has no form or characteristics; this is the true aspect. The true aspect is no aspect. Since there are no characteristics, there is no discrimination.

Although it is without form, within true emptiness it does not obstruct wondrous existence. Thus, its fundamental nature does not change, yet it can accord with conditions. To accord with conditions means to manifest in response, manifesting in response to all sentient beings. Therefore: “For those who can be delivered by means of a Buddha’s body, it manifests as a Buddha’s body and teaches them the Dharma. For those who can be delivered by means of a Bodhisattva’s body, it manifests as a Bodhisattva’s body and teaches them the Dharma. For those who can be delivered by means of a Pratyekabuddha’s body, it manifests as a Pratyekabuddha’s body and teaches them the Dharma. For those who can be delivered by means of a Śrāvaka’s body, it manifests as a Śrāvaka’s body and teaches them the Dharma…” In short, for those who can be delivered by means of a particular body, it manifests as that body in order to teach them the Dharma. Thus it manifests everywhere in wondrous forms, in order to teach the Dharma to all sentient beings.

The Tathagata does not think of speaking,
I manifest a body such as this,
Naturally, it appears in this way,
Never has discrimination arisen

Commentary: The Buddha does not think, “I will manifest as a Buddha, a Bodhisattva, a Śrāvaka, and so on.” Without needing to think, the Buddha naturally manifests in all kinds of transformed bodies, never giving rise to a discriminating mind. Why? Because this was accomplished through the power of vows made long ago and the practices cultivated. No deliberate action is needed; whatever difficulties arise, they are met and resolved.

The Dharma realm is without distinction,
Nor is there anything on which to rely,
Yet within the world,
It manifests immeasurable bodies.

Commentary: The Buddha is in the Dharma Realm and perceives no distinctions among the worlds in the ten directions. He recognizes that one world is all worlds, and all worlds are one world. Among all the worlds throughout empty space and the Dharma Realm, there is no distinction between one and another. The Dharma Realm has no place to abide, and the Buddha’s Dharma Body likewise has no place to abide. Yet, though it has no place to abide, it still manifests immeasurable, boundless bodies in the world.

The Buddha’s body is not transformation
Nor is it not transformation
Within the dharma of non-transformation
There is a form of transformation

Commentary: The Buddha’s body cannot be sought through form, yet the Buddha’s body cannot exist apart from form. The Buddha’s body is not transformation, yet one cannot seek the Buddha apart from transformation. That which is not transformation is that which does not change—that is, suchness. Suchness is the Buddha’s Dharma-body. The Dharma-body does not change. Though it does not change, it can accord with conditions. Since it accords with conditions, one cannot say that it is not transformation. Within the unchanging Dharma, while following conditions, it manifests forms that transform in accordance with conditions.

For example, someone is walking along a road at night, and far ahead there is a piece of wood. Because they cannot clearly see what it is, doubt arises: “Oh! Is that a person?” A person of wisdom, whose eyes are very discerning, sees clearly and tells them, “That is not a person.” That foolish person asked again: “That isn’t a person, so it must be a demon.” It was originally just a log, but was mistakenly thought to be a demon. We have the nature of imagined discrimination and attachment, and the nature of dependent arising. Thus all kinds of deluded thoughts arise. If we understand this principle clearly, then we will understand that the Buddha’s body transforms in accordance with conditions, and transforms in accordance with conditions. Therefore, these four lines of verse say:

“The Buddha’s body does not transform,
nor is it that it does not transform.
Within the unchanging Dharma,
it manifests a transformed form.”

True awakening is immeasurable
The Dharma realm is equal to empty space
Deep and vast, without bounds or bottom
The path of speech is entirely cut off.

Commentary: Perfect Enlightenment is Buddhahood. Ultimately, how many Buddhas are there? There are infinitely many, beyond measure and without bounds. In short, there are as many Buddhas as there are sentient beings. Why? Because sentient beings are emanations of the Buddha, and the Buddha is the fundamental essence of sentient beings. When differentiated, they are infinite; when brought together, they are one. Thus, there is no distinction between sentient beings and Buddhas: the Buddha belongs to sentient beings, and sentient beings belong to the Buddha. So how can sentient beings become Buddhas? First, they must completely eliminate greed, anger, and delusion, and diligently cultivate precepts, concentration, and wisdom.

Everyone has a greedy mind, always craving and never knowing contentment. When one cannot obtain what one desires, ignorance arises. When ignorance arises, afflictions follow. Once afflictions take hold, reason can no longer control emotion; one may even lose wisdom and do foolish things. That is why greed, anger, and delusion are called the three poisons.

Greed encompasses all kinds of desires and hopes: greed for fame and gain, or greed for wealth and status. Greed never knows when enough is enough. Where does this desire come from? It arises from selfishness. If selfishness were not wreaking havoc, there would not be such powerful craving. Without powerful craving, there would not be great afflictions. Without afflictions, wisdom would manifest, and then ignorance would be no more.

What do we cultivate when we cultivate the Way? That is:

“Diligently cultivate precepts, concentration, and wisdom;
eliminate greed, anger, and delusion.”

Precepts mean preventing evil and guarding against wrongdoing; that is also:

“Do no evil,
Do all that is good.”

Furthermore, by frequently cultivating concentration, wisdom will arise. Therefore:

“From precepts arises concentration,
From concentration arises wisdom.”

Once you have wisdom, you will shatter ignorance and afflictions.

Why have we not become Buddhas? Because we have greed, hatred, and delusion, and have not yet been able to diligently cultivate morality, concentration, and wisdom. Over countless eons, the Buddha diligently cultivated morality, concentration, and wisdom, eradicated greed, hatred, and delusion, and practiced little by little. Only after three great asamkhya kalpas of diligent practice did he sit beneath the Bodhi tree and become a Buddha.

The Buddha and we sentient beings are alike. But the Buddha became a Buddha by completely eliminating all faults and being free of all habitual tendencies. If we who cultivate the Way completely eliminate our faults and have no habitual tendencies left, we too will soon become Buddhas.

What is the ultimate meaning of Buddha? A Buddha is one who has attained great enlightenment. He clearly understands the principle that everyone has Buddha-nature and can become a Buddha, so he strongly advocates spiritual cultivation: transforming ignorance into illumination and afflictions into bodhi. The Buddha painstakingly preached the Dharma for 49 years, teaching foolish sentient beings to let go of greed, anger, and delusion, so that they might have the hope of becoming Buddhas. The Buddha does not seek personal gain or claim exclusive rights; he teaches equality, because everyone can become a Buddha.

Beneath the bodhi tree, the Buddha attained enlightenment when he saw the morning star rise in the night sky. His first words were: “Excellent! Excellent! All sentient beings are fully endowed with the wisdom and virtuous marks of the Tathagata, but because of deluded thoughts and attachments, they do not realize it.” From this, we can know that we too are sentient beings, that we too are capable of becoming Buddhas, and that we too have the opportunity to attain Buddhahood.

Buddhas and sentient beings are equal; it is just that the Buddha has attained the great wisdom inherent in all, while we sentient beings have not. We remain so ignorant, so attached, and so deluded—truly deserving of compassion. If sentient beings turn back, they can be saved. Therefore:

“The sea of suffering has no shore;
Turn back, and you’ll find the shore.”

The Buddha originally cultivated the Way as a human being. He endured what others could not endure, bore what others could not bear, yielded what others could not yield, and ate what others could not eat. He practiced all kinds of austerities, and thus surpassed everyone, returned to the source, and restored his inherent wisdom.

In ancient times, when the Buddha was cultivating the Bodhisattva path, he sacrificed himself for others and compassionately rescued sentient beings in distress. He once gave up his body to save a starving tiger and cut flesh from his own body to save a hawk. He practiced austerities that are difficult for ordinary people to undertake. For the sake of others, he resolved to cultivate the path; later, he became an Arhat. He subsequently cultivated the Bodhisattva path of the six perfections and myriad practices, helping all sentient beings leave suffering and attain joy.

First, he attained self-awakening—that is, he himself attained great wisdom. Then he attained the awakening of others, enabling them, too, to attain great wisdom. When both self-awakening and awakening others have been cultivated to perfection, awakening and practice will both be complete. When these three kinds of awakening are perfected and every virtue is fully developed, one then becomes a Buddha.

A Buddha is one who has attained unsurpassed, proper and complete enlightenment, and is therefore called a great enlightened one—that is, one of great wisdom. Every Buddha is brought to fruition through sentient beings. Since sentient beings are immeasurably numerous, Buddhas too are beyond measure. A Buddha is simply a sentient being who has transformed himself. A Buddha clearly sees the nature of the mind and knows how birth takes place and how death takes place. Where does birth come from, and where does death go? This is where Buddhas and sentient beings differ.

Sentient beings are so foolish: when they are born, they do not know where they came from, and when they die, they do not know where they are going. They come in confusion and leave in confusion. In this world, they are always fighting for fame or profit, rushing about their whole lives, never knowing for whom they toil or for whom they keep so busy. Just when they finally want to understand, they die. How pitiful.

The Buddha’s Dharma body is the same as the realm of empty space. One could also say that however vast empty space and the Dharma realm are, the Buddha’s Dharma body is just as vast. Thus: “Permeating all of empty space and the entire Dharma realm.” The Buddha’s Dharma body has no bottom when spoken of in terms of depth, and no bounds when spoken of in terms of breadth. Ultimately, no matter how one describes the Buddha, one cannot express what he is like. The way of words has come to an end; there is no way to imagine it. Thus:

“The path of words has come to an end;
the realm of mental activity has ceased.”

In short, the Buddha’s Dharma body pervades everywhere.

The Tathagata thoroughly understands
The path practiced in every place
The many lands of the Dharma Realm
Wherever he goes, all is unobstructed.

Commentary: The Buddha skillfully understands all principles. The Buddha practices the Way everywhere and teaches and transforms all sentient beings. Throughout the Dharma Realm and all the lands of the Buddhas, the Buddha comes and goes freely, without restriction. Whichever land the Buddha wishes to visit, the Buddha goes there, entirely without obstruction. Why? Because the Buddha’s Dharma body is neither present everywhere nor absent anywhere. There is no place that is not where the Buddha is, and there is no place where the Buddha is. In all the dust particles throughout the worlds of the ten directions, there is not one particle that has not been a place where the Buddhas of the past, present, and future gave up their bodies to teach and transform sentient beings. To teach and transform sentient beings, the Buddha would rather give up a thousand bodies without regret. Such a compassionate heart moves sentient beings to tears.

Not only are we unwilling to sacrifice a thousand bodies; we are unwilling even to give up a finger to help someone. We would not even pluck out a single hair for the benefit of all people. This shows how selfish we are. If we were not selfish, we would awaken great wisdom. Why do we have no wisdom? Because we are selfish. When we are selfish, ignorance runs rampant and our minds grow dark. We cling to this and that, thinking everything belongs to us; we are unwilling to give or to help others. For people with this kind of mindset, their wisdom is obscured by ignorance and never manifests. They arrive in confusion and depart in confusion—what a wasted spring dream!

At that time, Bodhisattva Wisdom Banner, by the Buddha’s spiritual power, gazed throughout the ten directions and spoke these verses:

Commentary: At that time, in the south, Bodhisattva Wisdom Banner served as the representative. Relying on the blessing of the great majestic spiritual power of Buddha Shakyamuni, he surveyed the causes and conditions of all sentient beings throughout the worlds of the ten directions and used verses to praise the Buddha’s virtues.

Several students have come today, and I can teach you the method of studying. The method is very simple: it has three parts—eyes, mouth, and mind. Your eyes must look at the books you are studying, your mouth must recite what you are studying, and your mind must think about what you are studying. If you study this way, you will quickly remember the sentences you have learned, be able to recite the meaning of the books by heart, and bring your mind into harmony with what you are studying. This is the secret to studying.

There is also the “Three Arrivals” method: “the eyes arrive,” “the mouth arrives,” and “the mind arrives.” If one perfects the practice of these “three arrivals,” one will succeed. In learning, there is no need to fear being unintelligent or slow-witted; one need only fear failing to apply oneself. With sustained effort, success comes naturally. Learning and spiritual cultivation are alike; therefore:

“Cultivate part of it,
then harvest part of it.”

There is no such thing in this world as reaping a harvest without putting in the effort.

There is also the “Three On” method: “on the road,” “on the toilet,” and “on the pillow.” “On the road” means that while traveling, you can read the lessons you have studied. “On the toilet” means that while using the toilet, you should also reflect on the lessons you have studied. “On the pillow” means that when you go to sleep, with your head resting on the pillow, do not entertain distracting thoughts about boys or girls, or about friends. At that time, let your thoughts settle and reflect on the main points of the lessons you have studied; then they are very easy to commit to memory. This is the third method of studying.

Why must we study? Simply put, we study in pursuit of wisdom and knowledge. While you are still in school, devote yourself wholeheartedly to your studies. If you study diligently and perseveringly, you will surely achieve success and very soon awaken great wisdom. Otherwise, if you keep indulging in deluded, upside-down thoughts, you will waste your time and accomplish absolutely nothing. Fellow students! You must apply yourselves right here.

You have all come to Kim Son Temple today with sincere hearts to listen to the Sutra, so I will share some simple methods for studying for you to consider. This is not only true of studying; it is also how one must be as a person. One must have guiding principles, a compassionate heart for Heaven and concern for others, and a spirit of self-sacrifice for the sake of others. Ask yourself: “Do I study for myself, or do I study for everyone?” If you study for yourself, that is selfish; if you study for everyone, that is benefiting others. You need only broaden your thinking, and your future prospects will be limitless. The great figures of the world all strive to bring happiness to everyone; therefore:

“Sacrifice the smaller self
to fulfill the greater self!”

If a person is able to believe and accept
The unobstructed omniscience,
And cultivate the practices of Bodhi,
Their mind is beyond measure.

Commentary: If there is someone who can believe in and receive the Dharma spoken by the Buddha, that Dharma is perfectly interfused and unobstructed. Thus, all wisdom will be unobstructed. When one practices and learns the conduct of bodhi, that mind has no limits; therefore: “The mind encompasses the Great Void,
Its capacity pervades the entire Dharma Realm.”
That is, it extends throughout all of empty space and the entire Dharma Realm.

Within all lands
Manifesting immeasurable bodies everywhere
Yet the body is nowhere
Nor does it abide in the Dharma.

Commentary: The Buddhas in all the lands throughout the ten directions universally manifest immeasurable wondrous form bodies. Though immeasurable, these bodies abide neither in any place nor in any dharma. This means that both persons and dharmas are empty. Because persons are empty, they do not abide in any place; because dharmas are empty, they do not abide in any dharma. When the two attachments—to self and to dharmas—are gone, one is free of all clinging. This is the realm of being nowhere and yet everywhere.

Each and every Tathagata
Manifests a body through spiritual powers
For inconceivable kalpas
No calculation can ever exhaust them

Commentary: All the Buddhas of the ten directions and the three periods of time each have hundreds of thousands of millions of emanation bodies. This is the great awesome spiritual power by which the Buddhas manifest bodies; every body they manifest is different. Throughout inconceivable kalpas, even with arithmetic, one could not calculate or count exactly how many Buddha bodies there are.

All sentient beings of the three times
Their number can be known
What the Tathagata manifests
Their number cannot be reckoned

Commentary: There are Buddhas of the three times, and sentient beings of the three times as well. Within the three times, the total number of all sentient beings can ultimately be known. But how many manifestations of the Buddha are there in all? This number cannot be counted, so it is said to be unknowable.

Sometimes manifesting one or two bodies,
up to immeasurable numbers of bodies;
universally appearing in the lands of the ten directions
in truth, there are not two kinds.

Commentary: At times, the Buddha manifests one Buddha body, or two Buddha bodies, and even immeasurable Buddha bodies, appearing everywhere throughout the Buddha lands in the ten directions. In reality, the Buddha does not have two bodies; even when manifesting immeasurable bodies, they are still one Dharma body. Therefore:

“One Dharma body manifests innumerable bodies;
innumerable bodies return to one Dharma body.”
Therefore, it is said, “In reality, they are not two things.”

Just as the pure full moon
Universally appears in all waters
Though its reflected images are countless
The original moon has never been two.

Commentary: The realm of the Buddha is like the full, luminous moon. The moon appears everywhere there is water. It is not that the moon’s essence divides and enters the water; there are only countless reflections, while the original moon is one, not two.

The Buddha is like the bright full moon. All sentient beings feel that they are face-to-face with the Buddha, yet the Buddha has only one Dharma body. This is the principle:

“A thousand ponds with water, a thousand ponds with the moon;
Ten thousand miles without clouds, ten thousand miles of sky.” It means:
“A thousand ponds have water, a thousand ponds have the moon;
Ten thousand miles without clouds, ten thousand miles of blue sky.”

Such unobstructed wisdom
Attains perfect enlightenment
Universally manifests in all realms
The Buddha’s essence is also nondual.

Commentary: The Buddha possesses perfect, unobstructed wisdom. Only with such wisdom can one attain Supreme Perfect Enlightenment. After becoming a Buddha, the Buddha manifests Buddhahood in this world, in other worlds, and in countless worlds. No matter which world the Buddha manifests Buddhahood in, the Buddha’s fundamental essence remains one, never two.

Neither one nor two
Nor is it immeasurable
According to the transformations appropriate to each
Manifesting immeasurable bodies.

Commentary: The true nature of the Buddha is not only not two; it is neither one nor countless. It is simply a matter of manifesting in response to circumstances. The Buddha observes the capacities of sentient beings and teaches them the Dharma, coming to guide them in accordance with their innate dispositions. Those who have not planted wholesome roots are led to plant them. Those who have planted wholesome roots are led to nurture them. Those whose wholesome roots have grown are led to bring them to maturity. Those who have reached maturity are led to attain liberation. At the appropriate time, the Buddha teaches the sentient beings who are ready to be taught, manifesting countless bodies. This is done to break through their attachments and lead them back to their source, so that ultimately they may become Buddhas. This is the Buddha’s original vow.

The Buddha’s body is not of the past
Nor is it of the future
In a single thought, it manifests and arises
Attaining the Way and Nirvana

Commentary: The verse above is intended to break sentient beings’ attachments. Do not give rise to deluded thoughts, calculating how many bodies the Buddha has. That is making work where there is none, adding afflictions to yourself. Now we speak again of the Buddha’s body, which is indeed immeasurable. So, what of the Buddha’s body in the past—did the past have a Buddha-body? No. The Buddha’s body has no past and no future. Then, does the present have a Buddha-body? No, either. In a single thought-moment, the Buddha can manifest birth, manifest attaining the Way, and manifest Nirvana. In short, the Buddha manifests the eight signs of attaining Buddhahood without ever departing from the present thought-moment.

What are the eight events in the Buddha’s path to enlightenment?

Descent from the Tusita Heaven: The Bodhisattva, one lifetime away from Buddhahood, dwelt in the inner court of Tusita, waiting until the causes and conditions had ripened. Then he rode a great white elephant down into the human realm.

Entry into the Womb: Shakyamuni Buddha chose King Śuddhodana as his father and Queen Māyā as his mother.

Birth: After Queen Māyā conceived the sacred child, her body was healthy and her spirit at ease. When ten months had passed, the Buddha was born beneath an Aśoka tree. Seven days later, Queen Māyā died.

Leaving Home: To overcome the four great sufferings of birth, old age, sickness, and death, he left the palace and went to the Snow Mountains to cultivate the Way. He sought the Way for six years and practiced asceticism for six years, but was unable to resolve birth and death. He then sat in meditation beneath a Bodhi tree, contemplating the Dharma that leads beyond birth and death.

Subduing the Demons: The Demon King knew that the Buddha was about to become a Buddha, so he sent demonesses to disturb his mind and cause him to lose his spiritual attainment. But the Buddha’s vajra-like power of concentration was unshakable, and his mind did not waver. The demonesses realized that it would be difficult to make him turn back.

Attaining Perfect Enlightenment: The Buddha was neither intimidated by the Demon King’s force nor tempted by the demonesses’ beauty. He then vowed, “If I do not attain Perfect Enlightenment, I vow that I will not rise.” At night, he saw the morning star rise and awakened to the Way, thereby attaining Perfect Enlightenment.

Turning the Wheel of the Dharma: After awakening to the Way, he immediately preached the Great Expansive Buddha Flower Garland Sutra. Later, at Deer Park, he expounded the Four Noble Truths to the five brothers, including Kauṇḍinya. In the years that followed, he taught the Dharma for forty-nine years in more than three hundred assemblies. He left behind the Tripitaka and the twelve divisions of the scriptures.

Entering Nirvana: At the age of eighty, in the grove of twin Śāla trees, he peacefully manifested his entry into Nirvana.

Like forms conjured by illusion
Neither born nor arising
The Buddha’s body is likewise
Manifesting, yet having no birth.

Just as an illusion produces colors, ultimately speaking, there is neither birth nor arising. The Buddha’s body is likewise: there is no birth or arising. The Buddha merely manifests, and so there is no birth. Since there is no birth, naturally there is no cessation. Therefore:

“Neither arising nor ceasing,
Neither defiled nor pure,
Neither increasing nor decreasing.”

This is the Buddha’s essential nature, having attained the state of “suchness, unmoving, clear and lucid.”

At that time, Bodhisattva Jewel Banner, through the Buddha’s spiritual power, surveyed all ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Jewel Banner, representing the southeast, relied on the great awe-inspiring spiritual power of Shakyamuni Buddha’s blessing, surveyed the causes and conditions of all sentient beings in the worlds of the ten directions, and spoke verses praising the Buddha’s virtues.

The Buddha’s body is immeasurable
Can manifest a body with measure
According to what each is suited to see
The Guide manifests thus

Commentary: The Buddha’s true body pervades everywhere; it cannot be said to have any measure. The Buddha’s body fills all of space and pervades the Dharma Realm; it has no limit in number. Though immeasurable, it can manifest bodies of limited number, appearing as either one body or many. According to the causes and conditions of sentient beings who are meant to see him, the Buddha manifests a body before them. Therefore:

“The Buddha is like the cool, clear moon,
Ever traversing ultimate emptiness.
When the defilements in sentient beings’ minds are cleansed,
The image of enlightenment appears within.”

This is the principle: The Buddha’s fundamental nature is immeasurable, but sentient beings’ capacity to perceive is limited. Therefore, the Guide appears according to what each person is able to see. The Guide is the Buddha.

When we recite the Buddha’s name and sutras, uphold mantras, and so on, this is the “stimulus.” If our sincerity reaches its utmost, it will move the Buddhas and Bodhisattvas, who will then respond to what we seek. This is the state of “mutual resonance between stimulus and response.”

Remember! Having an intentional mind is deluded thought; having no mind is resonance. If you burn incense and bow while seeking something, there will be no resonance, and you will never see the Buddhas and Bodhisattvas.

The Buddha’s body has no abode
Pervading every place
Like space, without bounds
Thus inconceivable

Commentary: The Buddha’s body has no definite abode. The Buddha is neither anywhere nor nowhere. Although there is no place where it is (nowhere), it can still fill every place (everywhere). The Buddha’s body is one with space, without boundaries. This realm is inconceivable.

Not a domain traversed by the mind,
The mind does not arise within,
Within the realm of all Buddhas,
Ultimately, there is no arising or ceasing

Commentary: The Buddha’s body cannot be imagined in the mind. Understanding of the principle cannot arise in the mind. Why say, “It is not a place where the mind operates; the mind does not arise within it”? In the realm of the Buddhas, there is ultimately neither arising nor ceasing, so how could it arise in the mind?

Like what is seen by a clouded eye,
Neither within nor without,
The world sees all the Buddhas
One should know it is likewise

Commentary: Just as a film forms in the eye, that film is neither inside nor outside the eye. Sentient beings in the world see the Buddhas; thus they should know that the Buddha’s body is the same. It is neither inside nor outside. Then, is it in between? This too is not certain. What sentient beings see as the Buddha’s body is the Buddha’s transformation body, the Buddha’s response body. The Buddha’s essential nature is neither the transformation body nor the response body, but the Dharma body. The Dharma body is present everywhere.

For the benefit of sentient beings
The Tathāgata appears in the world
Sentient beings see that he appears
Yet in truth, there is no arising in the world.

Commentary: Why must the Buddha appear in the world? To benefit all sentient beings, enabling them to see the Buddha, bring forth the aspiration for enlightenment, cultivate the unsurpassed path, and attain Supreme, Perfect Enlightenment. For this reason, the Buddha appears in the world.

Sentient beings cling to illusory appearances, taking the false for the true, and do not know that the Buddha dwells in the Pure Land of Eternal Quiescent Light, silent and unmoving. In truth, the Buddha neither appears in the world nor enters Nirvana. But because sentient beings cling to appearances, they see the Buddha appear in the world and see the Buddha enter Nirvana.

Cannot by means of lands
By day and night, see the Buddha
Years and months, one instant
Know that all is thus.

Commentary: The Dharma body of the Buddha pervades all of space and the entire Dharma realm. We cannot say that the Buddha appears in this land but does not appear in that land. The Buddha appears in the world in response to the conditions of sentient beings. Nor can we say that the Buddha can be seen for a day and a night, or for a year, a month, or a single instant. Time cannot be used to measure or count the Buddha, nor can space be used to conceive of the Buddha. The Buddha transcends time and space. The Buddha can contain immeasurable kalpas in a single thought, and can also extend a single instant into immeasurable kalpas. This is an inconceivable realm. We should know that this is precisely how it is. We cannot use lands, days and nights, years and months, or a single instant to measure or understand any of the Buddha’s inconceivable realms.

Those who study the Buddhadharma should make studying the world their responsibility. In every gesture, action, and word, each person should keep the world in mind. Why are there so many wars in the world today? Because there are so many wars within each person’s mind. War in the mind means false thoughts in the mind. False thoughts in the mind are a conflict between principle and desire. Principle means the heavenly principle, the natural truth. Desire means craving thoughts, greed that knows no contentment. Craving thoughts are constantly at war with reason. Because desire conquers reason, the world grows worse and worse.

If everyone’s mind is clear and they eliminate their own deluded thoughts, true wisdom will manifest. One person with true wisdom will be at peace. Ten people with true wisdom will be at peace. If the people of a country are all rational, that country will be at peace. The whole world, too, will be at peace.

Why is the world not at peace? Because lustful desires run rampant in everyone’s mind, and wisdom diminishes. As a result, the world grows worse and worse. If everyone turned toward goodness and made helping to save the world their responsibility, the world would be at peace forever, with no wars.

We must understand that it is not the world that is lacking in goodness, but we ourselves. If we want the world to be good, we must start with ourselves: lessen—or completely rid ourselves of—selfishness, self-interest, greed and desire, anger, and ignorance. If we do this, the world will be good.

Buddhism is in the same situation. It is not that Buddhism is no good, but that we are not good. If we can purify our minds and reduce our desires, have none of these bad habits and faults, and listen to the Buddha instead of listening to ghosts, then naturally we will be safe and free of trouble.

Listening to the devil—that is, the selfish devil wreaking havoc—which suggests to you: “This matter is of no benefit to you. You should change your thinking in such-and-such a way.” It comes up with ideas on your behalf. In short, it calculates everything entirely for your own benefit.

To heed the Buddha’s words is to give of oneself for others and strive for the benefit of the community. It is to work for everyone’s happiness without concern for one’s own gains or losses, to do what is right, and even to brave boiling oil and blazing fire without hesitation. This spirit of sacrifice is the proper thought and conduct of a Buddhist.

If you want Buddhism to be good, each Buddhist need only sweep away their own deluded thoughts, leaving no defiled thought at all. If even the slightest trace of a defiled thought remains, they will not attain pure wisdom, and the pure realm will not manifest before them. They will remain muddled forever, knowing only to seek fame, profit, blessings, and good fortune; knowing only to be selfish and benefit themselves. Everything is for themselves, without a thought for others.

We have cultivated for many years. Why are we still ignorant? Why is nothing clear to us? It is because our minds are too heavily defiled, and pure wisdom does not manifest. Who can attain this: “When the mind is clear, the moon appears in the water; when the intent is settled, the sky is without clouds”? Such a person has no selfish desires or distracting thoughts, and true wisdom will manifest.

If we wish to cultivate the practice of patience, we must develop inner composure, so that even when we hear unpleasant words, we are not upset. The ancients said:

“Those who point out my faults are my teachers.”

That is to say: “The one who sees my faults is my teacher.” Whoever can see my faults is my teacher. In ancient times, Zilu rejoiced as soon as he heard this. King Da Cau bowed as soon as he heard it. These are people courageous enough to correct their faults. If you have faults, you must correct them yourself; others cannot help you change. Others can only offer advice, hoping you will completely eliminate your habitual tendencies and bad habits. Whether you change or not is up to you; others can do nothing else.

We cultivators of the Way should remember! Remember! Do not obstruct others from cultivating the Way. If you do not cultivate the Way yourself, you have already violated the rules, and you also influence others not to cultivate the Way, causing their minds to be unsettled and giving rise to false thoughts. This is very dangerous. If you do not promptly change these thoughts and actions, you will surely have a place in hell in the future.

Sentient beings speak thus;
On a certain day, the Buddha attained enlightenment;
The Tathāgata attained Bodhi;
In truth, it is not bound to a day

Commentary: The characteristics of the worldly and the supramundane are not the same. The worldly has characteristics; the supramundane has none. For the sake of accommodating all sentient beings, we speak this way: on this day the Buddha was born, on that day the Buddha renounced the household life, on that day the Buddha attained the Way, and on that day the Buddha entered Nirvana. This is speaking in accordance with the worldly conventional truth.

As for ultimate truth, when the Buddha attained Unsurpassed Perfect Enlightenment, there was truly no fixed time or particular period. The Buddha attained the Way and became a Buddha countless eons ago. Thus, the Brahma Net Sutra says, “I have come to this world eight thousand times.” In short, the Buddha manifests according to the capacities of sentient beings; therefore, we say there is no fixed period.

The Tathāgata is free from discrimination
Beyond the world, transcending all numbers
The Guides of the Way of the three times
They all appear in this way.

Commentary: If one wishes to understand the Buddha’s realm clearly, one cannot use a discriminating mind to imagine or measure it, because the Buddha’s realm is inconceivable. If one uses the thinking mind and discusses it in words, one has already fallen into the second truth. The Buddha is unlike us sentient beings, who use a discriminating mind to cling to things; the Buddha is free from the discriminating mind.

The Buddha transcends all numbers, is separate from all numbers, and is not within any numbers. All the Buddhas of the three periods of time, when they appear in the world, are always like this: separate from discrimination and beyond all numbers.

The three lives may be called the past life, the present life, and the future life. They may also be called yesterday, today, and tomorrow; the dharmas of the three times are not fixed.

All the Teachers (Buddhas) of the ten directions and the three periods of time can be said to be Shakyamuni Buddha. For He is the Teacher of the past, the present, and the future. Therefore, the word “all” can be used to refer to many, and it can also be used to refer to one. In the singular, it is an auxiliary particle; in the plural, it is an adjective. Whether there are many or just one, whenever a Buddha appears in the world, it is always like this: sweep away all dharmas, leave behind all appearances, and act as though nothing were happening. We should not use the minds of ordinary people to measure the wisdom of the sages.

Just as the bright sun
Does not mingle with dark night,
Yet one speaks of day and night
So it is with the Dharma of all Buddhas.

Commentary: Just as the sun is very bright when the sky is cloudless, it is not suited to the darkness of night. Yet the sun’s brightness is not suited to the darkness of night; there is day and night, night and day. But some worldly conventions speak of “that day” and “that night,” with day and night following one another. The Dharma of the Buddhas of the three ages is likewise. Therefore, one must accord with appearances yet be free of appearances, accord with the Dharma yet be free of the Dharma, and cling to nothing that has form or appearance.

All kalpas of the three times
Do not accord with the Tathāgata
Yet he speaks of the Buddhas of the three times
Such is the Dharma of the Guide.

Commentary: All kalpas of the past, all kalpas of the present, and all kalpas of the future are entirely incompatible with the characteristics of a Buddha. A kalpa is a kalpa; a Buddha is a Buddha. Although kalpas and Buddhas are not in accord with one another, some worldly people speak of the Buddhas of the three times. The Dharma taught by Shakyamuni Buddha is likewise so. A Buddha does not accord with the characteristics of all kalpas of the three times, nor do all kalpas of the three times accord with the characteristics of a Buddha.

At that time, Bodhisattva Diligence Banner, receiving the Buddha’s spiritual power, surveyed all ten directions and spoke these verses, saying:

Commentary: At that time, the Bodhisattva Vigor Banner, representing the southwest, relied on the great majestic spiritual power and blessing of Shakyamuni Buddha to observe the causes and conditions of all sentient beings throughout the worlds of the ten directions, and used verses to explain all the Buddha’s teachings.

All the Guides of the Way
Their bodies are alike, and so are their meanings;
Throughout the lands of the ten directions,
They manifest in various forms as appropriate.

Commentary: All the Buddhas of the ten directions and the three periods of time share the same Dharmakaya. Buddha and Buddha are one in essence; there is no distinction between one and another. Nevertheless, in the world of the east there is the Buddha Akshobhya. In the world of the south there is the Buddha Ratnasambhava. In the world of the west there is the Buddha Amitabha. In the world of the north there is the Buddha Karma (the Buddha Amoghasiddhi). But in truth they are one in essence, which is why it is said that all Buddhas follow the same path. Not only are their bodies the same, but so is their meaning. All the Buddhas manifest throughout the lands of the ten directions, responding to the minds of sentient beings by appearing in all kinds of forms and teaching the Dharma to them.

You behold the Venerable Muni
His deeds are exceedingly wondrous
Filling the Dharma Realm
All, without remainder

Commentary: Everyone, look at Shakyamuni Buddha: everything in his practice is exceptionally wondrous and extraordinary. His Dharma Body pervades the entire Dharma realm. Everywhere, the Buddha is nowhere and yet everywhere; you could also say that there is no place where he is not. This state is wondrous beyond description.

The Buddha’s body is not within
Nor is it outside
Through spiritual power, it manifests
The Teacher’s Dharma is thus.

Commentary: The Buddha’s Dharma body is neither inside nor outside; it is the manifestation of the great awe-inspiring spiritual power cultivated since ancient times. The Dharma spoken by the Buddha is likewise: it is neither inside nor outside.

According to the kinds of sentient beings
the karma accumulated in previous lives
such various kinds of bodies
are manifested in many different ways.

Commentary: The Buddha accords with all kinds of sentient beings. In the past, sentient beings accumulated all kinds of wholesome and unwholesome karma and came to differ in all kinds of ways. Therefore, the Buddha manifests all kinds of different bodies to teach and transform them. This is the Dharma gate of skillful means, manifesting and responding according to each kind.

The bodies of all Buddhas are thus
Measureless, beyond counting
Except for the Venerable Great Enlightened One
No one can fathom them.

Commentary: The transformation bodies of the Buddhas of the ten directions are likewise countless, immeasurable, and boundless. Only Buddhas can fully realize the true aspect of all dharmas and understand the Buddha’s realm. The beings in the other nine realms of existence cannot fathom the Buddha’s realm; therefore, it is said to be inconceivable.

As the self is inconceivable
The workings of mind cannot grasp it
The Buddha is likewise inconceivable
Not manifested by mental karma.

Commentary: Just as the self is inconceivable, the mind is inconceivable, and the karma it creates is likewise inconceivable. The mind and karma cannot grasp it in any way. The Buddha cannot be seen through form or sought through sound; the Buddha, too, is inconceivable. It is not created by the mind and karma, yet it can manifest.

Like lands beyond conception
Yet seen in pure adornment
The Buddha is likewise hard to conceive
Wondrous marks all appear.

Commentary: Buddha realms are as numerous as the grains of dust and are inconceivable. Some lands are pure, while others are defiled. Some are adorned and magnificent, while others are not; this too is inconceivable. Though the lands themselves are inconceivable, what is seen is pure and magnificent. The Buddha is difficult to conceive, just the same. The Buddha’s wondrous form appears in every realm. Wherever there is a land, the Buddha manifests there to teach and transform sentient beings.

Just as all phenomena—just as all things
arise through causes and conditions,
so too is seeing the Buddha;
all depend on many wholesome deeds.

Commentary: Like all phenomena, they arise from various causes and conditions. Therefore:

“Things born of causes and conditions
I say are empty.
They are also called provisional designations,
And also called the meaning of the Middle Way.”

This is the principle of dependent origination and the absence of inherent nature. The Buddha neither arises nor ceases. If you wish to see the Buddha, you must have planted roots of goodness in the past and cultivated wholesome karma; only then can you see the Buddha. Otherwise, you will not see the Buddha, hear the Dharma, encounter the Sangha, or have the karmic affinity to draw near the Three Jewels.

One must have wholesome roots to enter the main gate of Gold Mountain Monastery and listen to the Sutras and the Dharma. If one does not have wholesome roots, one cannot come to Gold Mountain Monastery, even if one wishes to. Why? Because there are no causes and conditions. Everyone who sees the Buddha, hears the Dharma, and encounters the Sangha must have wholesome roots. Those who come to Gold Mountain Monastery to bow to the Buddha, recite the Buddha’s name, make offerings to the Triple Jewel, and protect and uphold the Triple Jewel have all planted great wholesome roots in the past. In this life, their causes and conditions have ripened. Therefore: Without blessings, it is difficult to ascend the ground of the Three Jewels;
without virtue, it is difficult to enter the gate of the Great Vehicle.

It means:

Without blessings, it is difficult to encounter the Three Jewels.
Without virtue, it is difficult to enter the gate of the Mahayana.

The Three Jewels are the Buddha, the Dharma, and the Sangha. Kim Son Temple has the Buddha, the Dharma, and the Sangha, and thus is the Three Jewels. Anyone who is able to come to Kim Son Temple has great blessings. Those without virtue will not be able to enter the gates of Kim Son Temple. This realm, too, is inconceivable.

Just as the wish-fulfilling jewel
Can fulfill the minds of sentient beings
The Dharma of all Buddhas is thus
It fulfills every wish.

Commentary: Take the wish-fulfilling jewel as an example. Whatever you need, the jewel immediately manifests it, leaving you completely satisfied. Thus: “Whatever your heart desires.” The wish-fulfilling jewel readily fulfills the wishes of sentient beings: whatever they want, they get. The Dharma taught by the Buddhas is just like the wish-fulfilling jewel; it can fulfill the wishes of sentient beings. If you wish to attain liberation, you will obtain the Dharma method for resolving birth and death. If you wish to attain great wisdom, you will attain great wisdom. Whatever you hope for will fulfill your heart’s wishes.

Within immeasurable lands,
The Guides arise in the world.
In accordance with the power of their vows,
They respond throughout the ten directions.

Commentary: In innumerable, boundless lands, the Buddhas continually manifest their bodies and appear in the world. Through the power of the vows they made in the past and the practices they cultivated, they are able to manifest throughout the worlds of the ten directions, fulfilling the wishes of all sentient beings.

At that time, the Bodhisattva Stainless Banner, relying on the Buddha’s spiritual power, surveyed the ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Defilement-Free Banner represented the northwest. Empowered by the great awe-inspiring spiritual power of Buddha Shakyamuni, he observed all the causes and conditions of sentient beings in the ten directions and used verses to explain all the Buddha-Dharma.

The Tathagata’s great wisdom light
Universally purifies all worlds
The worlds having been purified
Reveals the Dharma of all Buddhas.

Commentary: The Buddha possesses great wisdom and luminous radiance. The Buddha’s light shines everywhere, purifying all worlds and freeing all sentient beings, so that they may all attain liberation. The Buddha uses the light of great wisdom to dispel all darkness in the worlds. Once the worlds have been purified and adorned, he then reveals the Dharma-gate of the mind-ground of all Buddhas.

If someone wishes to see
Beings equal in number to the Buddhas,
They will all respond to that person’s mind,
Yet in truth, they come from nowhere.

Commentary: If anyone wishes to see the Buddha, then however numerous sentient beings may be, they can all see the Buddha at the same time. For every sentient being who is able to see the Buddha, the Buddha manifests a body, enabling them to see him and fulfilling their wishes, never disappointing them. Yet the Buddha truly has no place from which to come, nor any place to which to go.

Taking the Buddha as one’s realm,
Single-mindedly mindful without ceasing,
This person comes to see the Buddha,
Their number is equal to the mind.

Commentary: What does it mean to take the Buddha as one’s object of contemplation? It means facing the Buddha, single-mindedly reciting the Buddha’s name and contemplating the Buddha, without ceasing. It also means reciting the Buddha’s name at all times, moment after moment, with undivided attention and without stopping. If one recites in this way for a long time, one will attain the samādhi of Buddha-recitation. Only then can one see the Buddha—and see immeasurable Buddhas, as numerous as the thoughts of sentient beings.

Accomplishing the Pure Dharma
Complete with all virtues,
That one, in all-knowing wisdom,
Keeps the mind focused, never letting go.

Commentary: If one can attain the pure and undefiled Dharma, one will thereby possess all virtues. That person remains single-mindedly mindful of all wisdom without interruption and does not abandon it in their mind. One must cultivate this pure and undefiled Dharma in order to possess all virtues.

Guide for sentient beings,
As is fitting, expounds the Dharma,
According to the places where beings can be taught
Universally manifests the supreme body.

Commentary: For all sentient beings who are worthy of being liberated and whose conditions have ripened, the Buddha manifests an emanation body to teach them the Dharma. In accordance with the beings who can be guided, the Buddha manifests everywhere the most excellent transformation body. In every world, the Buddha manifests the supreme form in response to circumstances.

The Buddha’s body and the world,
All are without self,
Realizing this, one attains perfect enlightenment
Then expounds it again for sentient beings

Commentary: The Buddha’s body and all the worlds are devoid of the mark of self. If one does not cling to the self and awakens to this principle, one will attain Unsurpassed, Right and Equal Enlightenment. One can also teach all sentient beings this Dharma-gate for attaining enlightenment, enabling them to be free of the four marks: the mark of self, the mark of others, the mark of sentient beings, and the mark of lifespan. In short, a mind that has these four marks belongs to a sentient being. A mind without these four marks belongs to a Buddha or Bodhisattva.

All lions among humans
Immeasurable powers of mastery
Manifesting bodies equal to thoughts
Their bodies are all different.

Commentary: All the Buddhas throughout the ten directions and the three periods of time each possess immeasurable great spiritual power and freedom. Although they can manifest many bodies in accordance with the thoughts of sentient beings, the bodies they manifest differ. The Buddha manifests a body in response to the conditions of sentient beings. Generally speaking, he manifests whatever body is needed to deliver a person and teaches them the Dharma in that form.

The world is such a body
The bodies of the Buddhas are likewise
Knowing clearly its own nature
This is then called Buddha.

Commentary: In the world there are many bodies of sentient beings, and the bodies of the Buddhas are likewise similar to those of sentient beings. If one clearly knows the nature of sentient beings, that is Buddha-nature. Buddha-nature is the nature of sentient beings. Buddha-nature and the nature of sentient beings are two, yet not two; not two, yet two. If one understands this principle clearly, one will understand the original meaning of the Buddha.

The Tathagata universally knows and sees,
Clearly understanding all phenomena,
The Buddha-Dharma and Bodhi
Neither of the two can be attained.

Commentary: The Buddha knows all and sees all. Therefore:

“There is nothing He does not know,
There is nothing He does not see.”

Therefore, the Buddha fully understands the true nature of all phenomena. Buddhadharma and bodhi are merely two terms. The essential nature of either cannot be sought or attained.

The spiritual guide neither comes nor goes
Nor does he abide anywhere
Far removed from all delusions
This is called perfect, equal enlightenment

Commentary: The Buddha comes from nowhere and goes nowhere. This is also “One should give rise to the mind without abiding anywhere,” and thus the Buddha abides nowhere. The Buddha is free from inverted views and deluded dreams, and enters ultimate Nirvana. The Buddha has no afflictions whatsoever and no inverted views whatsoever, and so realizes the fruit of Unsurpassed, Right and Perfect Enlightenment.

At that time, relying on the Buddha’s spiritual power, Bodhisattva Star Banner surveyed the ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Constellation Banner, representing the beings of the lower direction, relied on the great majestic spiritual power and blessing of Shakyamuni Buddha. He surveyed the causes and conditions of all sentient beings throughout the worlds of the ten directions, and used verses to clarify the Buddha’s virtues and realms.

The Tathagata has no place of abiding,
Abides throughout all lands,
Goes to every realm
Is seen in every place

Commentary: The Buddha is nowhere and yet nowhere is without him; that is, he abides nowhere, yet there is no place where he does not abide. The Buddha abides not only in one realm, but throughout all realms. All the realms of the Buddhas can be reached. Beings everywhere can see the Buddha.

The Buddha follows the minds of sentient beings
Universally manifests every form
Attains enlightenment and turns the Dharma wheel
And enters Parinirvana.

Commentary: The Buddha accords with the minds of sentient beings, fulfills their wishes, and universally manifests all forms. Whatever form sentient beings wish to see, the Buddha manifests. The Buddha descends from Tusita Heaven, enters the womb, is born, renounces the household life, subdues Mara, attains enlightenment, turns the Dharma Wheel, and enters Nirvana. In a single lifetime, the Buddha manifests the eight phases of attaining enlightenment among sentient beings, inspiring them to arouse bodhicitta and cultivate the unsurpassed path.

The Buddhas are inconceivable;
Who can contemplate the Buddha?
Who can manifest the supreme?
That person manifests the supreme.

Commentary: The realm of all Buddhas of the ten directions and three periods of time is inconceivable and beyond discussion. Since it is indeed inconceivable, who can conceive of the Buddha? Who can see the Buddha? Who can manifest the most supremely excellent body? Only a Buddha can clearly understand the true nature of all dharmas, see the Buddha’s body, manifest the Buddha’s supreme body, and teach and transform sentient beings.

All dharmas are thus,
The realms of all Buddhas are likewise so.
Even not a single dharma
Within suchness, there is arising and ceasing.

Commentary: All dharmas—including material phenomena, mind, mental factors, non-associated phenomena, and unconditioned phenomena—are quiescent and unmoving. The true nature of dharmas is suchness. Suchness is quiescence. It has always been so. It is neither born nor ceases, neither defiled nor pure, neither increasing nor diminishing.

All dharmas are thus; the one suchness is nondual. The realm of all Buddhas is likewise thus, neither added to nor contrived. Even when the various dharmas are examined and analyzed in detail, not a single dharma is established; the myriad dharmas are all empty, all thus, and originally unmoving. Within suchness, there is no arising or ceasing.

Sentient beings falsely discriminate,
This is Buddha; this is the world.”
Those who realize the nature of dharmas
No Buddha, no world.

Commentary: This Dharma inherently has neither arising nor ceasing. It is only that sentient beings use deluded minds to discriminate, thinking there is arising and ceasing. They distinguish this as the Buddha appearing in the world and that as the Buddha entering Nirvana; this as the world of sentient beings and that as the Buddha’s world. There are many distinctions like these.

If one clearly sees and fully understands the true nature and principle of all dharmas, then, fundamentally speaking, the Buddha is thus, sentient beings are thus, and the world is thus. All have been unmoving from the very beginning; one may also say that they have not existed from the very beginning. Ultimately, there is no Buddha, no sentient beings, and no world. Because sentient beings cling to things, it appears that there are Buddhas, sentient beings, and a world. Therefore:

“Neither the wind moves,
Nor the banner moves,
It is your minds that move.”

Such a phenomenon arises only because sentient beings’ minds make distinctions.

The Tathagata manifests everywhere,
Causing sentient beings to believe and rejoice,
The Buddha’s body cannot be apprehended
That, too, is nowhere to be seen

Commentary: The Buddha appears everywhere before all sentient beings, causing them to give rise to faith and joy. Do not cling to the notion that the Buddha has a form; the original Buddha-body cannot be attained. The Diamond Sutra says:

“All appearances are illusory.
If one sees that appearances are not appearances,
one sees the Tathāgata.”

Sentient beings, too, have no way of seeing the Buddha’s Dharma Body. They are within the Buddha’s Dharma Body, yet are not aware of it themselves. Why? Because the Buddha’s Dharma Body fills all of space and pervades the entire Dharma Realm; it is nowhere, yet absent from nowhere.

If one is able in the world
Far removed from every attachment
With an unobstructed, joyful mind
In the Dharma, one attains awakening.

Commentary: If, in the world of sentient beings (the world of living beings), one is free from all attachments, one will attain the realm of perfect interfusion without obstruction. At that point, when the mind is free of all attachments, it will give rise to great joy and attain liberation. One will clearly understand that all dharmas are inherently complete in their own nature. Thus: “The jewel is inside the robe; it is not obtained from outside.” With regard to the Dharma, one will then attain awakening.

Attachment means clinging to all good things. Someone who covets wealth clings to wealth. Someone who covets beauty clings to beauty. Someone who covets fame clings to fame. Someone who covets food clings to food. Someone who covets sleep clings to sleep. In short, whatever one covets, one clings to; with attachment, one cannot attain liberation.

There is also attachment to the self: thinking that everything about oneself is good—that is selfishness. When one is selfish, one wants what benefits oneself. Those who study the Buddhadharma can also become attached to the Dharma. If I can lecture on this sutra, I become attached to this sutra. If I can lecture on another sutra, I become attached to that one. If I know more than you, that is attachment to the Dharma. If I have cultivated more diligently than you, that too is attachment to the Dharma. Before studying Buddhism, I had no attachment to the Dharma. After studying Buddhism, I look down on everyone and grow extremely arrogant—that is attachment to the Dharma. We sentient beings are like silkworms spinning silk, binding ourselves up and preventing our own liberation.

Where divine power manifests
That is called a Buddha
At all times throughout the three ages
Seeking, all is nowhere to be found

Commentary: Because, through the great majestic spiritual power, an emanation body is manifested in response, it is therefore called a Buddha. In truth, that is a transformation body, not the real Buddha body. It cannot be attained in any time of the three ages. Why? Because the past has already passed, the present does not remain, and the future has not yet arrived; therefore, it is said that it cannot be attained. If one seeks to investigate the true nature of time, neither the three periods nor the three minds can be attained, because there is nowhere they exist.

If one can know thus
Mind and all dharmas
All are fully known and seen
One quickly becomes a Tathāgata.

Commentary: If one clearly understands that everything is impermanent, then nothing can be attained. If nothing is truly real, then everything is illusory. Whatever the mind and all phenomena may be, they function through seeing and knowing. Ultimately, nothing is separate from seeing and knowing, nor from any mental activity; ultimately, they do not reach the state of wisdom, but continue to function through the six sense faculties. If one knows that everything is seeing and knowing, one will attain the wisdom of the Buddha very soon.

Manifested within language
All Buddhas are free
Perfect Enlightenment transcends words
Yet is spoken through words.

Commentary: It is through speech that the sovereign spiritual powers of all Buddhas are manifested. The ultimate Perfect Enlightenment (Buddhahood) transcends all speech. Therefore:

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

That is to say, the way of speech has come to a complete end; one has reached the point where there is nothing left to say. What arises in the mind has also vanished: one can no longer think of anything or imagine anything. Only upon reaching this point does one enter the realm of the perfectly enlightened.

This state is:
“The mouth wishes to speak, but words have vanished;
The mind wishes to apprehend an object, but thoughts no longer remain.”

When the mouth wants to speak, no words remain; nothing can be said. When the mind wants to think, there is likewise no way to conceive it. This is the inconceivable realm.

However, the Buddha transcends all words, yet still has to use words to explain the Buddha’s realm. Words, by their very nature, cannot clearly explain the Buddha’s realm. Although it cannot be clearly explained, one must still speak of it, however imperfectly. If one does not speak, then no sentient beings will know the Buddha’s realm. Therefore, when the true realm of the Buddha, the realm of the Dharma, cannot be expressed, one still has to rely on words to speak of it. Even so, it can never be fully explained, throughout all future time.

At that time, the Bodhisattva Dharma Banner, relying on the Buddha’s spiritual power, gazed throughout the ten directions and recited these verses, saying:

Commentary: At that time, the Bodhisattva Dharma Banner from the upper direction served as the representative. Relying on the Buddha Shakyamuni’s great, majestic spiritual power and blessings, he surveyed all the causes and conditions of sentient beings throughout the ten directions and used verses to explain the Buddha’s merits and realm.

Rather would I continually endure
All the sufferings of the world,
Than ever be far from the Tathāgata
And not behold his sovereign power.

Commentary: Rather, one should be willing to endure all the sufferings of the world, continually and in full. The sufferings of the world are of three kinds, eight kinds, and innumerable kinds. Even if one must endure every kind of suffering, one should never wish to be separated from the Buddha, and must certainly cultivate and uphold the Buddhadharma. To see the Buddha, hear the Dharma, and encounter the Sangha, one is willing to endure any kind of suffering.

If there are sentient beings
Who have not yet aroused the bodhi mind,
Once they hear the Buddha’s name,
They will surely attain bodhi.

Commentary: Suppose there are sentient beings who have never aroused the aspiration for enlightenment, never drawn near the Three Jewels, and never encountered a virtuous spiritual friend. Once they hear the Buddha’s name, they will certainly attain enlightenment. Why? Because once the Buddha’s name has entered their ears, it will forever be a seed of the Way. When they hear the Buddha’s name, a vajra seed is planted in the field of the eight consciousnesses; it will never perish, and in the future they will certainly attain Unsurpassed, Complete and Perfect Enlightenment.

If there is a person of wisdom
With one thought, they bring forth the mind of the Way
They will surely become the Unsurpassed Honored One
Be careful not to give rise to doubt.

Commentary: Suppose a person of wisdom, in a single moment of thought, gives rise to the aspiration for enlightenment. In the future, they will certainly become the Unsurpassed One—that is, a Buddha. All sentient beings should be careful not to harbor doubts about this principle. Why can one attain unsurpassed, complete, perfect enlightenment by giving rise to the mind of the Way in a single moment? Because a person of wisdom not only gives rise to the mind of the Way in a single moment, but in every moment of thought as well. This is how such an inconceivable state comes about.

The Tathāgata’s sovereign power
Difficult to encounter in immeasurable kalpas
If a single thought of faith arises
Quickly attain the unsurpassed Way.

Commentary: The Buddha possesses awe-inspiring spiritual power and great freedom. This power of freedom is exceedingly difficult to encounter throughout immeasurable great kalpas. Suppose someone gives rise to faith in a single thought-moment; that person will very soon attain the unsurpassed fruition, namely Buddhahood.

Even if, in every moment,
You make offerings to immeasurable Buddhas,
If you have not yet known the true Dharma,
It is not called making an offering.

Commentary: Suppose someone makes offerings, moment after moment, to all the Buddhas of the ten directions and the three times. But if they do not know the true Dharma—that is, the Dharma of true suchness and true reality, the Dharma of ultimate Nirvana—then this is not called true offering.

What is true offering? It means clearly understanding the principle that the true nature of all dharmas is itself without form. All dharmas are empty, and one must not cling to appearances. To be among appearances yet be free of them, clinging to no appearances, is true offering. If one makes offerings without being free of appearances, then even if one makes offerings to immeasurable Buddhas, it is still not called offering.

If one hears the Dharma thus,
All Buddhas arise from this;
Though enduring immeasurable suffering,
They do not abandon the practice of Bodhi.

Commentary: Suppose one hears the true Dharma. This true Dharma is precisely that which is free of the characteristics of dharmas. Being free of the characteristics of dharmas is the Dharma of the mind seal. The Dharma of the mind seal is precisely free of the characteristics of speech, free of the characteristics of objects apprehended by the mind, and free of the characteristics of written words. Therefore: Transcending all appearances is precisely all phenomena.

What are all dharmas? Simply put, they are the definitive meaning of the Middle Way. What is the definitive meaning of the Middle Way? It means leaning neither toward emptiness nor toward existence. Neither emptiness nor existence is clung to; this is called the Middle Way. In general, the Middle Way is the wondrous Dharma of the true aspect, and the wondrous Dharma of the true aspect is the Middle Way.

All Buddhas arise from the true aspect (formless, yet no form is not manifested). That is, they also arise from the wondrous Dharma of the mind-seal, the wondrous Dharma of the Middle Way with its definitive meaning. The Middle Way with its definitive meaning is the Dharma of true emptiness and wondrous existence. Therefore: “True emptiness does not hinder wondrous existence;
wondrous existence does not hinder true emptiness.” Also:

“True emptiness is not empty,
Wondrous existence is not existence.”

This wondrous Dharma is inconceivable.

Who can attain this wondrous Dharma? Whoever practices in accordance with the Dharma will become a Buddha. If one does not practice in accordance with the Middle Way’s true emptiness and wondrous existence—the definitive teaching—then one remains a sentient being. Those who cultivate the Way must apply their effort right here. Otherwise, they are practicing blindly, to no benefit.

This Dharma practice, though it entails enduring immeasurable suffering, does not abandon the practice of bodhi. It is also the cultivation of the wondrous Dharma of the Middle Way—the definitive teaching—the wondrous Dharma of the mind seal, and the wondrous Dharma of true suchness. When the practice reaches fulfillment, one will attain Unsurpassed, Proper and Complete Enlightenment, that is, the fruition of Anuttara Samyak Sambodhi.

Upon hearing, great wisdom arises;
The Dharma into which all Buddhas enter,
Pervading throughout the Dharma-realm,
Becomes the Guide of the Three Ages.

Commentary: Once one hears this wondrous Dharma, great wisdom arises. This Dharma is where all Buddhas are born and from which they enter. It is also the Dharma that the Buddhas cultivate and practice. Only by understanding and cultivating this Dharma can one become a Buddha. This Dharma, pervading all empty space and the entire Dharma Realm, becomes the Teacher of the three ages (past, present, and future).

Though to the very end of future time,
Roaming through all the Buddha-lands,
If one does not seek this wondrous Dharma,
One will never attain Bodhi

Commentary: However, throughout all future ages, one may travel throughout all the lands of all the Buddhas, but if one does not seek the wondrous Dharma of the Middle Way that reveals the definitive meaning, the wondrous Dharma of the mind seal, and the wondrous Dharma of true aspect without aspect, one will ultimately be unable to attain Buddhahood. If one wishes to attain Buddhahood, one must clearly understand the principle of this wondrous Dharma.

The Middle Way of definitive meaning is the Dharma by which the Buddha uses mind to seal mind. Hence: “The transmission of the Buddha’s mind-seal.” If one does not attain the wondrous Dharma of the mind-seal, then even after cultivating for countless kalpas, one cannot attain bodhi. The Dharma-gate of the Chan school is to use mind to seal mind. Hence: “Mind seals mind.” When the mind of the teacher and the mind of the disciple accord with one another, the disciple then inherits the robe and bowl. Therefore, the Chan school has four great guiding principles:

“Not establishing written words
A separate transmission outside the teaching
Directly pointing to the true mind
Seeing one’s nature and becoming a Buddha.”

That is, not establishing [the teaching] in written words, transmitting it outside the teachings, pointing directly to the true mind, and seeing one’s nature to become a Buddha.

How should one truly practice the Dharma? First, one must eliminate lustful desire. The Shurangama Sutra says: “If lustful thoughts are not eradicated, one cannot escape the dust.” If lustful desire is not cut off, one cannot escape the Three Realms, which also means one cannot end birth and death. Therefore: “If you do not cut off sexual desire, then those who practice meditation are like people cooking stones and hoping to turn them into rice”—they can never succeed. Thus, those who cultivate the Way must practice the Dharma method of cutting off desire and eliminating attachment. If ignorance does not arise in the first place, there is no birth and death.

Sentient beings, since beginningless time
Have long wandered through birth and death
Do not understand the true Dharma
Therefore the Buddhas arise in the world

Commentary: Sentient beings, from beginningless kalpas until now, have been wandering in the cycle of birth and death, going back and forth, yet never managing to escape it. Like dust motes, they drift without a fixed destination, suddenly rising to the heavens, suddenly beneath the earth, suddenly among humans, suddenly among the asuras, suddenly among animals, and suddenly among hungry ghosts. This has neither a beginning nor an end.

When one attains the fruition of Buddhahood, one is freed from the suffering of samsara. Before attaining Buddhahood, one continues to revolve through the six realms of samsara. Bodhisattvas can still be deluded by the obscuration between lives, and arhats can still be unconscious while dwelling in the womb. Great Bodhisattvas of the Dharma Body, when manifesting in the human world to universally save sentient beings, may sometimes also be swept along by the current of birth and death, drifting until their minds become muddled and they do not know how to bring birth and death to an end.

Without beginning, there is no start; without end, there is no finish. It is like the number zero: it has neither a beginning nor an end. It is a primordial transformation. If zero is broken apart, it becomes one. This is the beginning. The beginning of what? The beginning of counting. Once there is a one, add another one and it becomes two. Add another one and it becomes three. Keep adding ones, and it becomes ten, then a hundred, a thousand, ten thousand; from ten thousand it transforms into a hundred million, from a hundred million into a trillion, until the numbers become too numerous to count.

We are now in the age of science, with the power to travel a thousand miles in a day; everything changes at an extraordinary pace, advancing without pause. Rockets send satellites into space, where they operate ceaselessly in orbit. One spacecraft docks with another in space: all this is the beginning of the application of numbers. Numbers are used to calculate and govern the docking, and to control its timing. If things continue to develop this way, there will be no end to it.

When might it end? At present, we still don’t know. When it ends, it will enter the kalpa of emptiness, one of the four kalpas: formation, abiding, destruction, and emptiness. The kalpa of formation is the beginning, and the kalpa of emptiness is the end. The kalpa of formation consists of twenty small kalpas, the kalpa of abiding consists of twenty small kalpas, the kalpa of destruction consists of twenty small kalpas, and the kalpa of emptiness consists of twenty small kalpas. Eighty small kalpas make one intermediate kalpa. Four intermediate kalpas make one great kalpa. The lifespan of the Earth is only one great kalpa.

From beginningless kalpas until now, which came first among sentient beings, men or women? If men came first, how could there be men without women? If women came first, how could there be women without men? This is beginninglessness—there is no beginning, and no one knows when it began.

Or did the chicken come first? Or the egg? This, too, is a principle that cannot be made clear through investigation. Ultimately, what is the matter? It can be answered in one simple sentence: it all comes from zero. Therefore, zero is without beginning or end; it has no beginning and no ending, neither inside nor outside, neither large nor small. Gather it in, and it is a speck of dust; expand it, and it is a Dharma realm. All of empty space and the Dharma realms do not extend beyond this zero. This zero is the root of generation and transformation, true emptiness and wondrous existence, beginningless and endless. Enlarged, this zero is true emptiness; reduced, it is wondrous existence.

True emptiness is wondrous existence: true emptiness is not empty, and gives rise to wondrous existence. Wondrous existence is not existence, and does not obstruct true emptiness. Emptiness and existence are not two: emptiness is precisely existence, and existence is precisely emptiness. This is the definitive meaning of the Middle Way, and the true meaning of the Mahayana Dharma.

This number zero has no beginning at any time; it is wondrous existence in true emptiness. This true emptiness is not inert emptiness, and this wondrous existence is not real existence. It is also perfect interfusion without obstruction—the Middle Way, leaning neither to one side nor the other. Everyone! If you understand this principle, you will understand the true Dharma. If you do not understand this Dharma, then you are confused and lack true wisdom.

This zero, if enlightened, is great luminous wisdom. If not enlightened, it is great darkness of ignorance. Ignorance is also this zero; wisdom is also this zero. This zero is vast yet not outside, small yet not within. Speaking broadly, nothing is as great as it; speaking narrowly, nothing is as small as it. When this zero expands greatly, it is the pure source, the wondrous nature of true suchness; when it is small and concealed, it is the first thought of ignorance. This is an explanation of beginninglessness (having no beginning).

Why do sentient beings transmigrate in the cycle of birth and death? Because they do not understand the true Dharma. Seeing that sentient beings are pitiable, one feels compassion and pity for them, and thus gives rise to great compassion and appears in the world to teach and transform all sentient beings, helping them leave suffering and attain happiness, arouse the bodhi mind (seeking the Buddha Way above and liberating sentient beings below), and cultivate the unsurpassed path.

We experience the karmic results of the six realms of rebirth because sentient beings have created this kind of karma in their minds, and so receive these karmic retributions. In general, if in the past one gave rise to thoughts of heaven, one would be born in heaven; if one gave rise to thoughts of hell, one would fall into hell. If one commits evil deeds, one will fall into the three evil paths. If one creates wholesome merit, one will be born in the three good paths. That is the general picture, stated only briefly. If we were to explain it in detail, we could go on until the end of time and still not finish.

This world is created by the deluded thoughts of sentient beings. If sentient beings had no deluded thoughts, this world would not exist. Because sentient beings still do not clearly understand the Dharma of true suchness and real marks, the Dharma of true emptiness and wondrous existence, this world continues to exist.

The Dharma of true emptiness and wondrous existence is precisely the number zero. The world arises from zero; sentient beings arise from zero. Everything whatsoever arises from zero. For this zero is not an internal number; it transcends external numbers. Expanded, it fills the six directions; contracted, it is concealed in the hidden. It is also a realm without beginning or end, neither inside nor outside, neither large nor small.

This true Dharma is true emptiness and wondrous existence. True emptiness is not empty. Why is it not empty? Because it has wondrous existence. Wondrous existence is not existence, yet still is not existent. Why is it not existent? Because it has true emptiness. Therefore: “True emptiness does not hinder wondrous existence;
Wondrous existence does not hinder true emptiness.” Can this principle resolve the question of whether man came first or woman, or whether the chicken came first or the egg? If these intractable problems are solved using the number zero, then all problems will readily be resolved.

Why does wondrous existence arise from true emptiness? Why do all things manifest? And why does wondrous existence still never depart from true emptiness? This realm cannot be clearly understood before one has received the Buddhas’ mind-seal. If one can clearly understand the Dharma-gate by which the Buddhas seal mind with mind, then one will understand this true Dharma-gate.

This true Dharma has always been present within one’s own nature; there is no need to seek it outside. If you seek it outside, then even if you search for eighty thousand great kalpas, you will not find it. If you turn the light around and reflect inward, you will see it. Therefore: “The sea of suffering has no shore;
turn back, and you’ll find the shore.” In short, seeking outwardly is a boundless sea of suffering. Seeking inwardly and applying effort to one’s own inherent nature—that is, turning back is the shore.

All day long, until evening, we are in a state of confusion, pursuing illusory conditions and chasing after the six faculties and the six objects, without understanding the true Dharma. The Buddhas dwell in the Pure Land of the Eternal Still Light, sitting in full lotus and entering samādhi. In samādhi, they contemplate all sentient beings and see that they are extremely foolish and truly pitiful: clinging to this and that, taking suffering for happiness, not knowing to abandon delusion and return to enlightenment, not knowing to use the false to cultivate the true, not knowing to go against the false and transform it into the true, and not knowing to turn back and seek within themselves. Therefore, out of compassion, the Buddhas, while in samādhi, go to whichever world of sentient beings has those with the affinity to be saved, point out the way across the sea of delusion, and lead them to turn back.

It is regrettable that we keep pursuing what is unreal at its root and fail to recognize the true Dharma. The Buddha tirelessly expounds the Dharma for us and never grows weary of teaching and transforming us. Yet we do not heed his words. We are exceedingly foolish: not only do we fail to practice according to the Dharma, but we instead retreat and fail to listen to the Buddha’s precious words. Therefore, the Buddha again seeks a way to come before us and tame and teach stubborn sentient beings. This is why the Buddha appears in the world.

All dharmas are indestructible,
Nor is there anyone who can destroy them,
Sovereign, great radiance,
Manifest throughout the world

Commentary: This true Dharma cannot be destroyed. Neither heavenly demons nor those of non-Buddhist paths have any way to destroy it. Why? Because the true Dharma is firm like a diamond. Therefore, it cannot be destroyed. If it could be destroyed, it would not be the true Dharma.

This great sovereign light manifests throughout all worlds. This treasury of great light reveals the Dharma gate that brings birth and death to an end. It dispels ignorance and reveals the Dharma gate of the inherent luminosity of the Dharma-nature.

Everyone! If you don’t believe it, you can try it and see. By then, there’ll be no way you won’t believe. Even if you don’t believe now, you’ll come to believe, because that’s how it is—how could you not believe? This great treasury of radiant light is originally your own. It was not given to you by someone else, nor bestowed upon you through the blessing of the Buddhas; rather, you already possess it in full. The great treasury of radiant light is the true nature of suchness. If you cultivate this true Dharma, the Ālaya consciousness (the eighth consciousness) will transform into the Great Perfect Mirror Wisdom, bringing birth and death to an end. If you do not earnestly cultivate it, the seeds of the Ālaya consciousness will follow the causes and conditions of your parents and take rebirth. Thus, birth after birth will continue without end, and you will never attain liberation.

END OF CHAPTER 24