Flower Adornment Sutra – Chapter 4

Flower Adornment Sutra

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

— oOo —

Chapter 4 – Accomplishment of Worlds  
(Phẩm Thế Giới Thành Tựu)

Chapter Four “Phẩm” means a category or chapter. “Thế” means the three periods of time: the past, the present, and the future. “Giới” means a boundary, and also a region or direction, because there are limits, directions, and distinctions.

How does the world come into being? In general, when a world comes into being, it will also be destroyed; this is a natural law. The lifespan of a world is divided into four stages: formation, continuance, destruction, and emptiness. Each stage lasts twenty small kalpas. After a world has passed through eighty small kalpas, a new world comes into being; when one ends, another begins. Thus, “When this world forms, that world is destroyed.” Formation and destruction, destruction and formation, continue without interruption.

When it first came into being, the great earth was water, blown by the wind and heated by the sun until it became mountains, rivers, and land. Only then did plants begin to grow; after that, animals came to live there, and human beings came to survive. After many years, countries arose, with cultures and peoples, and nations took shape. During this period, the earth was pure and the people lived in harmony and joy. There was no greed, anger, or delusion, nor selfishness or self-interest; all humanity was compassionate and selflessly devoted to the public good.

In time, greed, anger, and delusion gradually arise, giving rise to such actions as killing, stealing, sexual misconduct, lying, drinking alcohol, and other evils. The people hold deviant and upside-down views and commit the ten evil deeds. As a result, the heavens do not send rain and the grains do not grow, bringing about disasters of famine and thirst. People eat plant roots or shoots because there is no food left to eat, and epidemics then break out. Famine and epidemics lead to the calamity of war. The wars recorded in history all arose for this reason. For example, near the end of the Han dynasty, the Yellow Turbans rebelled; near the end of the Tang dynasty, Huang Chao rebelled; and near the end of the Ming dynasty, Li Zicheng rebelled, and so on.

These three calamities are all connected. When a nation’s leader gives rise to greed and wishes to invade another country’s territory, war breaks out. The causes of the First and Second World Wars were no different from greed, anger, and delusion. Because of war, the people have nowhere to turn for their livelihood. The calamity of war gives rise to famine, and famine gives rise to epidemics. Thus, even during the kalpa of abiding, the four phenomena of formation, abiding, destruction, and emptiness occur. When the kalpa of abiding has passed (we are currently in the ninth small kalpa, in which lifespans are decreasing), the kalpa of destruction will come, and the mountains, rivers, and great earth will gradually be destroyed. After twenty small kalpas have passed, nothing at all will remain of the universe; that is the kalpa of emptiness.

The Great Compassion Sutra says: “Ananda! When this great trichiliocosm is about to come into being, it is all water. The Pure Abode devas, seeing this world with their divine eyes, saw that it was entirely water and that there were a thousand lotus flowers, each with a thousand petals. The lotus flowers were golden, and their light was golden, shining everywhere. Their fragrance wafted richly, most pleasing to behold. When the Pure Abode devas saw this, they felt joyful and, leaping with delight, praised it, saying: ‘Wonderful! Wonderful! Truly rare! In this kalpa, a thousand Buddhas will appear in the world.’” Shakyamuni Buddha is the fourth of the thousand Buddhas of this Worthy Kalpa. Before him came Krakucchanda Buddha, Kanakamuni Buddha, and Kashyapa Buddha.

Each world must pass through such a long period of time before it comes to fruition. This is the fourth chapter of the Flower Garland Sutra. Therefore, it is called the Fourth Chapter, “The Formation of the Worlds.”

 

At that time, Bodhisattva Mahāsattva Samantabhadra, by the Buddha’s spiritual power, universally surveyed all oceans of worlds, all oceans of sentient beings, all oceans of Buddhas, all oceans of Dharma realms, all oceans of the karma of sentient beings, all oceans of the faculties and inclinations of sentient beings, all oceans of the Dharma wheels of all Buddhas, all oceans of the three times, all oceans of the vow power of all Tathāgatas, and all oceans of the spiritual transformations of all Tathāgatas;

Commentary: At the beginning of the “Worlds Arising from Conditions” Chapter, the Great Bodhisattva Universal Worthy is one of the great Bodhisattvas. Why is he called “Great in Practice”? Because the practices he cultivates are beyond the reach of many Bodhisattvas. He is Universal Worthy among the sages; his practices are great, and his vows are great. Countless eons ago, he brought forth the resolve for enlightenment. Whenever a Buddha attained Buddhahood, he vowed to be that Buddha’s eldest son. When Shakyamuni Buddha attained Buddhahood, he became the Buddha’s great disciple. Thus, in the Flower Adornment Sutra, he is the one who expounds the Dharma, representing Shakyamuni Buddha as he explains its meaning.

He takes the Dharma Body as his body, fulfills the virtues of the Buddhas and their miraculous powers of transformation, and is one in essence with the Buddhas, without any distinction. Yet he is very humble, so he says that everything is due to the Buddha’s blessing, and that only through it does he have the wisdom to expound the principles in one section of the Flower Garland Sutra. Now, relying on the Buddha’s great majestic spiritual power and his own miraculous powers, he observes all the oceans of worlds and how they come into being, abide, decay, and become empty. He has investigated all these questions with great clarity.

This world-ocean is prepared for sentient beings. Sentient beings can survive in this world. There are countless kinds of sentient beings, so it is called the ocean of sentient beings. This world contains sentient beings, and those with wisdom wish to cultivate. Through cultivation, they will become Buddhas. All Buddhas are those whom sentient beings have cultivated to become. The Buddhas are as numerous as the ocean, so it is called the ocean of all Buddhas. Worlds are not limited to just one direction, but extend in ten directions; hence, “throughout empty space and pervading the Dharma Realm.” Therefore, it is called the ocean of all Dharma realms. Bodhisattva Samantabhadra observes and clearly understands all these realms.

There are worlds, there are sentient beings, there are Buddhas, and then the Dharma realms of the ten directions come into being. Sentient beings dwell in the ocean of the Dharma realm, and each has different causes and conditions and different karmic results. The karma of every sentient being includes wholesome karma and unwholesome karma. Creating wholesome karma leads one upward; creating unwholesome karma causes one to fall downward. By observing the five precepts and cultivating the ten virtuous deeds, one is reborn in the heavens.

The ten virtuous deeds are: with the body, not killing, not stealing, and not engaging in sexual misconduct—these are the three wholesome bodily deeds. With the mouth, not lying, not using frivolous speech, not sowing discord, and not speaking harshly—these are the four wholesome verbal deeds. With the mind, not being greedy, not being angry, and not being ignorant—these are the three wholesome mental deeds. Together, they make up the ten virtuous deeds. Their opposites are the ten unwholesome deeds. Those who commit the ten unwholesome deeds will fall into hell.

The karma created by sentient beings has no form; otherwise, space would have been filled to overflowing long ago. The karma of sentient beings is immeasurable and boundless, and so it is called the ocean of sentient beings’ karma.

The spiritual capacities of sentient beings also differ. Sentient beings with deep and abundant roots of goodness enjoy studying the Buddhadharma, are filial and obedient to their parents, show reverence to their teachers and elders, and believe in the Three Jewels. Sentient beings with shallow and scant roots of goodness not only do not study the Buddhadharma, but also slander it; not only are they not filial and obedient to their parents, but they also make no offerings to them. They neither honor their teachers nor respect the elderly. They not only do not believe in the Three Jewels, but even revile and insult them.

The preferences of sentient beings also differ. These preferences are wealth, beauty, fame, food and drink, and sleep and rest. The five desires are the five sense faculties that lead into hell. These faculties and desires are the greatest obstacles for sentient beings. Because sentient beings have many faculties and desires, the Buddhas employ 84,000 skillful Dharma methods to counteract their afflictions. Therefore, all the Buddhas turn the great Dharma wheel to teach and transform sentient beings, enabling them to abandon evil and turn toward goodness, repent of karmic obstructions, diligently make offerings, bring forth the Bodhi mind, and attain Buddhahood soon.

Previously, only one world-ocean was discussed. Now all the oceans of the three times are being discussed. In the past, there were immeasurable Buddhas; in the present, there are also immeasurable Buddhas; and in the future, there will also be immeasurable Buddhas. Together, these are called the ocean of the three times. Why did the Buddha attain Buddhahood? Because in the past, while practicing on the causal ground, he made great vows. Through these vows, he attained Buddhahood. Once he became a Buddha, all his wishes were fulfilled, and his wondrous transformations and supernatural powers were as vast as the ocean. Therefore, this is called the ocean of all the Tathagata’s wondrous transformations and supernatural powers.

 

Having observed thus, he universally addressed the Bodhisattvas in all the oceans of assemblies at the bodhimaṇḍas, saying: “Children of the Buddha! The Buddhas, the World-Honored Ones, possess inconceivable wisdom concerning the arising and destruction of all world-oceans; inconceivable wisdom concerning the ocean of the karma of all sentient beings; inconceivable wisdom concerning the ocean of the establishment of all Dharma realms; inconceivable wisdom for expounding all the boundless oceans of Buddhas; inconceivable wisdom for entering the ocean of the desires, understandings, and faculties of all beings; inconceivable wisdom for universally knowing, in a single thought, all three times; inconceivable wisdom for revealing the ocean of the immeasurable vows of all Tathāgatas; inconceivable wisdom for manifesting the ocean of the miraculous transformations of all Buddhas; inconceivable wisdom for turning the Wheel of Dharma; and inconceivable wisdom for establishing and expounding oceans of teachings.”

Commentary: After universally contemplating all the oceans mentioned above, Bodhisattva Samantabhadra again addressed the oceanic assembly of Bodhisattvas in all the bodhimandas, saying: “Disciples of the Buddhas! You should know that the Buddhas, the World-Honored Ones, of the three times and ten directions all possess ten kinds of wisdom.” The Buddhas possess wisdom and know how all the oceans of worlds come into being and how they are destroyed. This, too, is inconceivable.

2). The Buddhas possess wisdom and know the ocean of karma of all sentient beings: what karma they create and what karmic results they experience. Therefore, “Plant melons and reap melons; plant beans and reap beans” is also inconceivable.

3). The Buddhas possess wisdom and know that the establishment of all Dharma-realm oceans is also inconceivable.

4). The Buddhas possess wisdom and can expound all the boundless Buddha-oceans, which are also inconceivable.

5). The Buddhas possess wisdom and can clearly discern all the different preferences, understandings, and faculties of all sentient beings. This, too, is inconceivable.

6). The Buddhas possess wisdom and, in a single thought, know all the causes and conditions of past, present, and future lives. This, too, is inconceivable.

7). The wisdom of the Buddhas, which manifests the immeasurable ocean of vows made by all Tathagatas, is likewise inconceivable.

8). The Buddhas possess wisdom and can also manifest the ocean of supernatural powers and transformations of all Buddhas; this too is inconceivable.

9). The Buddhas possess wisdom and turn the wondrous wheel of the Dharma to teach and transform sentient beings; this too is inconceivable.

10). The Buddhas possess wisdom and establish places of enlightenment everywhere, expounding all the oceans of the Buddha-Dharma; this too is inconceivable.

 

The purity of the Buddha’s body is inconceivable; the boundless ocean of forms and features, universally shining brightly, is inconceivable; the marks and subsidiary characteristics, all pure, are inconceivable; the boundless ocean of wheels of light from forms and features, complete and pure, is inconceivable; the ocean of clouds of various forms, features, and radiance is inconceivable; the ocean of supremely splendid jeweled flames is inconceivable; the ocean of accomplished spoken sounds is inconceivable; manifesting the ocean of three kinds of mastery to discipline and mature all sentient beings is inconceivable; and the ocean of courageously disciplining all beings, leaving none without benefit, is inconceivable.

Commentary: 1). All Buddhas, the World-Honored Ones, have pure, inconceivable Buddha-bodies.

2). The Buddhas, the World-Honored Ones, have boundless forms and appearances, manifest all kinds of bodies, radiate immense light, and illuminate all lands—an inconceivable sight.

3). The Buddhas, the World-Honored Ones, have thirty-two marks and eighty excellent features. Each mark is majestic and pure; each excellent feature radiates light everywhere, inconceivably.

4). The Buddhas, the World-Honored Ones, possess boundless oceans of forms and features and great wheels of radiant light, all perfectly pure. Within this purity, they are also fully endowed with radiance, inconceivable.

5). The Buddhas, the World-Honored Ones, manifest all kinds of oceans of forms and features, and all kinds of inconceivable radiance.

6). The World-Honored Buddhas possess extraordinary precious jewels. Each jewel emits ten five-colored rays like flames, and these too are inconceivable.

7). The Buddhas, the World-Honored Ones, have a single kind of speech and sound, yet can produce all kinds of speech and all kinds of sound in an inconceivable way.

8). The Buddhas, the World-Honored Ones, are able to manifest three oceans of mastery; that is, the three karmic actions of body, speech, and mind are all mastered. They freely tame and bring to maturity all sentient beings. To tame means to make stubborn sentient beings no longer stubborn, and to lead sentient beings who have entered the wrong path onto the right path. To bring to maturity means to cause sentient beings who have planted roots of goodness to mature soon, and to enable sentient beings whose roots of goodness have matured to attain liberation. The power to tame and bring all sentient beings to maturity is also inconceivable.

9). The Buddhas, the World-Honored Ones, use their courage and vigor to tame sentient beings, so that their thoughts do not pass in vain. That is, they also use giving, kind speech, beneficial action, and cooperation—the Four Means of Embracing—to transform sentient beings. Because sentient beings’ habitual tendencies are so deeply ingrained, therefore:

“First use the hook of desire;
then lead them into the Buddha’s wisdom.”

Whatever sentient beings desire, the Buddha gives to them. Whatever Dharma they like to hear, the Buddha teaches them; or he undertakes work that benefits them, or shares in their occupation, thereby inspiring them to arouse the aspiration for bodhi. Afterwards, he explains the principles of the Six Pāramitās, and they will certainly believe and practice in accordance with the Dharma. This, too, is an inconceivable realm.

 

Abiding in the Buddha-ground is inconceivable; entering the Tathāgata’s realm is inconceivable; the power of protection and sustenance is inconceivable; observing the sphere of activity of all Buddha-wisdom is inconceivable; the perfection of all powers, which none can subdue, is inconceivable; the merits of fearlessness, which none can surpass, are inconceivable; abiding in the samādhi of nondifferentiation is inconceivable; miraculous transformations are inconceivable; pure,自在 wisdom is inconceivable; and all Buddha-Dharma, which none can destroy, is inconceivable.

Commentary: To abide securely in the Buddha’s realm and cultivate all kinds of Dharma doors, so that one can become a Buddha in the future—this is inconceivable. To clearly understand the realm of the Tathāgata—this is inconceivable. To use majestic power to protect and uphold the Buddhadharma—this is inconceivable. To contemplate all Dharma doors, wisdom, and the Buddha’s cultivation—this is inconceivable. The Buddha’s Ten Powers are complete, and no force whatsoever can destroy them—this is inconceivable. The Buddha cultivates both blessings and wisdom, and his merit and virtue are complete; no one can surpass him—this is inconceivable. To abide in a samādhi without discrimination, which is also the samādhi that pervades all places—this is inconceivable. When cultivation succeeds, one has spiritual powers and transformations—this is inconceivable. With pure radiance and unhindered wisdom, one is neither deluded nor given to false thoughts. Why does the mind have greed and desire? Because it lacks wisdom. If one had wisdom, one would let go of everything—what would there be left to crave and cling to? This is inconceivable. No power whatsoever can destroy any of the Buddha’s teachings—this is inconceivable.

If one truly practices the Buddhadharma wholeheartedly, no matter how others try to undermine one, they will not succeed. The community at Gold Mountain Monastery is genuinely devoted to cultivation. Some people praise it, while others criticize it. Whether the criticism is favorable or unfavorable, Gold Mountain Monastery’s rules never change; they are consistent from beginning to end and carried out to the fullest. Those who have left home at Gold Mountain Monastery all follow the practice of eating one meal a day at noon, sleeping sitting up at night, sitting in meditation, reciting sutras, and reciting mantras. There is nowhere else like it in the entire world. Those with deviant understanding and views think that Gold Mountain Monastery’s rules are unsuited to the times, and so they make all kinds of slanderous remarks. You should know that anyone who undermines a place of spiritual practice will certainly fall into the hell where tongues are cut out in the future, or become unable to speak.

 

I shall, relying on the Buddha’s spiritual power and the majestic spiritual power of all the Tathagatas, fully expound all such teachings.

Commentary: Bodhisattva Samantabhadra said, “Just as with all the dharmas mentioned above, I rely on the Buddha’s spiritual power and the great awe-inspiring spiritual power of all the Tathagatas to explain them to you in detail.”

 

In order to cause sentient beings to enter the ocean of the Buddha’s wisdom; in order to enable all Bodhisattvas to abide in the ocean of the Buddha’s merits; in order to adorn all world-oceans with the sovereign powers of all Buddhas; in order that the lineage of the Tathāgatas may remain forever unbroken throughout all kalpa-oceans; in order to reveal the true nature of all phenomena throughout all world-oceans; in order to expound the Dharma in accordance with the infinite oceans of understanding of all sentient beings; in order to skillfully cause all sentient beings, in accordance with their oceans of faculties, to give rise to the Dharma of the Buddhas; in order to shatter all mountains of obstruction in accordance with the oceans of aspirations and desires of all sentient beings; in order to enable all sentient beings, in accordance with the oceans of their mental activities, to cultivate purely and uphold the essential path to liberation; and in order to enable all Bodhisattvas to abide in the ocean of Samantabhadra’s vows.

Commentary: Why must Bodhisattva Samantabhadra expound all the Dharma in full? Because he wishes to enable all sentient beings to enter the ocean of the Buddha’s wisdom. Therefore: “Delving deeply into the Buddhist canon, wisdom is like the sea.” Again, he wishes to enable all Bodhisattvas to abide in the ocean of the Buddha’s merits, cultivate the merits cultivated by the Buddha, perfect the merits accomplished by the Buddha, and attain stable abiding.

Again, one wishes to cause all the oceans of worlds and all the lands freely adorned by all the Buddhas to come into being quite naturally.

Again, he wishes to ensure that the lineage of the Tathagata is never cut off throughout all the oceans of kalpas.

Moreover, wishing to cause the true nature of all dharmas—that is, the true nature of suchness—to manifest throughout all worlds.

Again, wishing for it to be expounded in accordance with the immeasurable understanding of the ocean of all sentient beings. For sentient beings with deep understanding, speak a little more; for sentient beings with shallow understanding, speak a little less. To sentient beings who have awakened, speak the principle of the true nature of all dharmas.

Again, wishing to accord with the faculties and dispositions of the entire ocean of sentient beings, and then to use various skillful means and Dharma-gates to cause them to give rise to faith in the Buddha-Dharma.

Again, he wishes that, in accordance with sentient beings’ preferences, whatever brings joy to their hearts, he may expound the Dharma for them to destroy the mountain of obstacles formed by their arrogant conceit.

Again, wishing to enable sentient beings, in accordance with the ocean of their minds and actions, to purify and cultivate the Dharma-gate of the essential path for transcending the three realms.

Again, wishing to cause all Bodhisattvas to abide in the ocean of Samantabhadra’s vows. Therefore, one should teach the Dharma for sentient beings.

We regard worldly matters as far too important, while taking matters beyond the world lightly. When we get angry, we have tremendous energy, but when we study the Buddha’s Dharma, we have very little. If we practiced the Buddha’s Dharma as diligently as we get angry, we would certainly become Buddhas. If we devoted ourselves to cultivation as intensely as we do to sensual desire, we would surely attain realization. If we applied ourselves to meditation as earnestly as we discuss romance, we would certainly become enlightened. Sadly, we put our effort in the wrong place, and so we remain ordinary people forever. Think about it: What is the purpose of leaving the home life? To become enlightened? Then you must stop having deluded thoughts and concentrate on meditation. To become a Buddha? Then you must put aside thoughts of desire and devote yourself single-mindedly to cultivation!

 

At that time, because Samantabhadra Bodhisattva again wished to cause the ocean of assemblies in countless places of enlightenment to give rise to joy.

Commentary: At that time, Bodhisattva Samantabhadra again wished to enable the immeasurable oceanic assemblies of great beings in the Buddha-lands of the ten directions to rejoice and expound the wondrous Dharma.

Bodhisattva Samantabhadra is the same as the other Bodhisattvas; it is just that his practice and vows are great, so he serves as the Buddha’s eldest son. Among the great Bodhisattvas, his status is the highest. Just like Bodhisattva Great Wisdom Manjushri, Bodhisattva Avalokitesvara, and Bodhisattva Ksitigarbha, he is called a great Bodhisattva and serves as a leader of the assembly of Bodhisattvas. Their realms are inconceivable.

Bodhisattva Samantabhadra has a realm empowered by the Buddhas, and relies on the strength of his own cultivation. The vows he makes are ones that some Bodhisattvas do not make. The practices he undertakes are ones that some Bodhisattvas have never undertaken. His vows and practices extend to the ends of space and throughout the Dharma realm. The final chapter of the Flower Garland Sutra is the Chapter on Samantabhadra’s Conduct and Vows, which speaks of his practices and the power of his vows.

 

To cause delight in all Dharma to increase; to give rise to the vast ocean of true faith and understanding; to purify and uphold the body that is the treasury of the Dharma realm of the Universal Gate; to establish the ocean of Samantabhadra’s vows; to purify and uphold the wisdom eye that enters the equality of the three times; to increase the great ocean of wisdom that universally illuminates the treasuries of all worlds; to give rise to the power of dhāraṇī that upholds all wheels of Dharma; to fully reveal the Buddha realms in all bodhimandas; to expound all the Dharma gates of the Tathāgata; and to increase the all-knowing nature of the vast and profound Dharma realm—thereupon, he spoke these verses:

Commentary: Again, causing all sentient beings to increase their delight in all the Buddha-Dharma.

Again, causing all sentient beings to give rise to faith and vast, true understanding like the ocean.

Again, I cause all sentient beings to purify and cultivate the Universal-Gate Dharma-Realm Treasury Body—that is, the whole of space and the pervading Dharma realm are all my (Bodhisattva Samantabhadra’s) body.

Again, causing all sentient beings to be firmly established in the ocean of Samantabhadra’s great vows.

Again, causing all sentient beings to purify and cultivate the eye of wisdom, and to enter into the equality of the three times.

Again, causing all sentient beings to increase in wisdom, the ocean of great wisdom shines throughout all world-realms.

Again, [he] enables all sentient beings to generate the power of dhāraṇī, so that they may uphold all Dharma wheels.

Again, he causes all sentient beings in every place of practice to attain the revelation of all the realms of the Buddhas.

Again, it causes all sentient beings, upon hearing all the Dharma-gates of the Tathagata, to elucidate their meanings.

Again, it causes all sentient beings to develop the vast and profound inherent nature of the Dharma realm of omniscient wisdom. Bodhisattva Samantabhadra again uses verses to explain this meaning.

 

Profound wisdom, an ocean of merit and virtue
Manifesting throughout the immeasurable lands of the ten directions
According to what all sentient beings are suited to see
Radiance shines everywhere, turning the Dharma wheel

Commentary: The Buddha’s wisdom is profoundly deep, and his merits and virtues are like the great ocean; all are inconceivable. Therefore, he manifests throughout the lands of the ten directions. This realm is seen by all sentient beings according to what they are worthy of seeing. The Buddha’s wisdom-light shines throughout the Dharma realm and turns the wondrous Dharma wheel.

 

The ocean of lands in the ten directions is inconceivable.
The Buddhas have adorned and purified all throughout immeasurable kalpas
To guide sentient beings and bring them to maturity.
They appear in all the lands of the worlds.

Commentary: The seas of realms in the ten directions (because there are so many Buddha-lands, they are called seas of realms) are inconceivable. In kalpas without number in the past, the Buddha caused the Buddha-lands to become splendidly adorned and pure. To teach all sentient beings and bring the fruit of bodhi to maturity, the Buddha fears neither afflictions nor suffering, but appears in the world in the Buddha-lands of the ten directions to teach sentient beings.

 

The Buddha’s realm is profoundly deep, difficult to conceive;
It universally reveals itself to sentient beings, enabling them to enter;
Their minds delight in the lesser and cling to the realms of existence;
They cannot comprehend what the Buddha has realized;

Commentary: The realm of the Buddha is profoundly deep, not easy to understand, and wondrous beyond conception. Although it is not easy to understand, the Buddha still points it out to sentient beings, enabling them to understand this principle. In their minds, all sentient beings delight in narrow realms, and so they cling to the three realms and the twenty-five planes of existence. Because they cling to these planes, they cannot fully comprehend and realize the Dharma spoken by the Buddha.

 

If one has a mind of pure, steadfast faith,
one will always draw near to good spiritual friends.
All Buddhas bestow their power upon them;
only then can one enter the wisdom of the Tathagata.

Commentary: If sentient beings have pure and steadfast faith, they will always be close to good spiritual friends. Good spiritual friends are the Dharma body and the life of wisdom, and they can cause wisdom to grow. All the Buddhas bless and protect this kind of beings, enabling them to leave the three realms and enter the wisdom of the Tathagata—that is, to attain the Buddha’s great perfect mirror wisdom.

We who cultivate the Way must draw close to wise and virtuous spiritual mentors in order to attain right knowledge and right views; otherwise, we will attain only wrong knowledge and wrong views. What is a wise and virtuous spiritual mentor? It is someone who teaches you to endure insults, yield to others, not contend with people, and not argue with them. A truly wise and virtuous spiritual mentor has no selfish thoughts or desire for personal gain, takes compassion as the root and skillful means as the gateway, and thinks of the welfare of the whole community wherever they go.

An evil spiritual mentor teaches you to vie for fame and profit, not to cultivate, and merely to speak sweet words while doing unwholesome things. Such a person is selfish in everything, doing it all for personal benefit, constantly causing trouble for everyone, jealous of others, and afraid that others may be better than them. This is the difference between a wise and virtuous spiritual mentor and an evil one. I hope everyone will recognize this clearly. Wise and virtuous spiritual mentors often praise and show respect to others. Therefore:

“If you respect others, they will respect you;
if you love others, they will love you.”

Do not speak of others’ faults; conceal their shortcomings and praise their virtues. A bad spiritual friend is always criticizing, slandering, and insulting others, concealing their good deeds, exposing their faults, and constantly speaking ill of them. In short, someone who teaches you to accept a disadvantage is a good spiritual friend; someone who teaches you to take advantage of others is a bad spiritual friend.

 

Free from all flattery and deceit, the mind is pure.
Always delighting in compassion, one’s nature is joyful.
With vast aspirations and deep faith.
Hearing this Dharma, they rejoice.

Commentary: Practitioners of the Way must abandon all acts of flattery and deceit; only then can their minds be pure and constantly joyful. With a compassionate heart, one’s disposition is accommodating and gentle, and one does not become angry. Those with lofty aspirations and great vows who have deep faith will surely rejoice when they hear this teaching.

 

Abiding in the ground of all Samantabhadra’s vows
Practicing the Bodhisattva’s pure path
Contemplating the Dharma Realm as empty space
Only then can one know the Buddha’s conduct

Commentary: A practitioner must abide by Samantabhadra’s great vows in order to cultivate the Bodhisattva’s pure path and contemplate the Dharma realms of the ten directions as empty space. Only then can one understand the Buddha’s practices and the fruit stage attained.

 

These Bodhisattvas have gained a wholesome benefit:
They see the miraculous powers of all Buddhas.
Those who practice other paths cannot know them;
Only those who practice Samantabhadra’s way can realize them.

Commentary: All the Bodhisattvas in this Dharma assembly have gained wholesome benefit and seen the spiritual powers and transformations of all the Buddhas. Those who practice other Dharma methods cannot easily know this realm. Only those who practice Samantabhadra’s vows and conduct can clearly understand and awaken to this realm, for Samantabhadra’s vows and conduct encompass the deepest and broadest realm.

 

Sentient beings are vast and boundless;
The Tathāgata protects and remembers them all;
He turns the wheel of the True Dharma, reaching everywhere;
The power of Vairocana’s realm;

Commentary: The totality of sentient beings is vast and boundless. Though sentient beings are so numerous, they are all protected and remembered by the Buddha. The Buddha goes to all lands to turn the wheel of Dharma. This is the realm brought to fruition by the vow-power of the Dharma Body Vairocana.

 

All Buddha-lands enter my body
The abodes of all Buddhas are likewise so
You should contemplate all the pores of my body
I now show you the Buddha-realm

Commentary: Bodhisattva Samantabhadra said, “All the Buddha lands in the ten directions can enter my body. Throughout all of space and the Dharma Realm, the abodes of the Buddhas are likewise all contained within my body. All of you, observe every pore on my body: Buddhas from the ten directions are turning the Dharma wheel and teaching the Dharma to sentient beings. Now I will reveal the realm of the Buddhas, so that you may see it.”

 

Samantabhadra’s practices and vows are boundless
I have cultivated and attained complete fulfillment;
The universal eye, the realms, the vast body
These are the Buddha’s practices—listen attentively.

Commentary: Bodhisattva Samantabhadra continued: “The practices and vows of Samantabhadra are vast and boundless. I have perfected my practice and attained every wholesome benefit. With my eyes, I behold all realms, and my body is vast. This is the practice cultivated by the Buddhas. All of you, pay special attention and listen to this inconceivable, wondrous Dharma.”

 

At that time, the Bodhisattva Mahāsattva Samantabhadra addressed the great assembly, saying: “O disciples of the Buddha! The ocean of worlds has ten kinds of matters that the Buddhas of the past, present, and future have spoken, are speaking, and will speak.”

Commentary: At that time, Bodhisattva Samantabhadra of Great Practice said to the entire great ocean assembly: “Buddhas’ sons, you should know that the ocean of worlds has ten matters. The Buddhas of the past have spoken of them, the Buddhas of the present are speaking of them now, and the Buddhas of the future will speak of them.”

 

What are the ten? They are: the causes and conditions for the arising of the world-oceans; the abodes on which the world-oceans rest; the forms of the world-oceans; the natures of the world-oceans; the adornments of the world-oceans; the purities of the world-oceans; the emergence of Buddhas in the world-oceans; the duration of kalpas in the world-oceans; the distinctions in the transformations of kalpas in the world-oceans; and the gates of non-distinction in the world-oceans.

Commentary: What are the ten things? They are:

1. How does the world-ocean arise and come to completion through causes and conditions?
2. How is the ocean of worlds supported?
3. What is the form of the ocean world?
4. What does the ocean of worlds take as its essential nature?
5. How are the adornments of the ocean of worlds accomplished?
6. What is the pure world-ocean like?
7. What are the causes and conditions for the Buddha’s appearance in the world-ocean?
8. How many kalpas are there in the formation, abiding, destruction, and emptiness of the ocean of worlds?
9. How do the different kalpas of transformation in the world-ocean differ?
10. What is the gate of non-differentiation of the ocean of worlds?

 

O sons of the Buddha! In brief, the ocean of worlds has these ten things. If explained at length, they are equal in number to the dust motes in the ocean of worlds. The Buddhas of the past, present, and future have spoken, are speaking, and will speak of them.

Commentary: Bodhisattva Samantabhadra said: “Disciples of the Buddha! I will speak briefly about the world-ocean in ten matters. If I were to speak in detail, they would be as numerous as the dust particles in the world-ocean. The Buddhas of the past, present, and future have spoken, are speaking, and will speak of them.”

 

O sons of the Buddha, to state it briefly, all world-oceans have come into being, are coming into being, and will come into being because of ten kinds of causes and conditions.

Commentary: Disciples of the Buddha! I will now begin by briefly explaining the first of the ten matters concerning the world-ocean. Briefly speaking, there are ten kinds of causes and conditions for the world-ocean’s formation. Every world-ocean that has been formed, is being formed, or will be formed is due to these causes and conditions.

 

What are the ten? They are: because of the Tathāgata’s spiritual powers; because the Dharma should be thus; because of the actions of all sentient beings; because of what all Bodhisattvas attain in realizing all-knowing wisdom; because all sentient beings and Bodhisattvas together accumulate roots of goodness; because of the vow-power of all Bodhisattvas to adorn and purify Buddha-lands; because all Bodhisattvas accomplish practices and vows that do not regress; because all Bodhisattvas have pure, supreme understanding and mastery; because of what flows from the roots of goodness of all Tathāgatas, and the sovereign power of all Buddhas at the time of attaining enlightenment; and because of the sovereign vow-power of Bodhisattva Samantabhadra.

Commentary: What are the ten? They are:

1. It was accomplished through the Buddha’s divine power.
2. By practicing the Dharma in this way, one therefore attains success.
3. It is accomplished through the karma practiced by all sentient beings.
4. Because all Bodhisattvas attain the wisdom of omniscience, they thereby attain it.
5. It is accomplished through all sentient beings and all Bodhisattvas jointly gathering the roots of goodness.
6. Because all the Bodhisattvas adorn and purify the lands.
7. Because all Bodhisattvas attain this through the power of their vows: nonretrogression in thought, nonretrogression in stage, and nonretrogression in practice.
8. Because all Bodhisattvas attain pure supreme resolve, they also attain mastery and accomplishment.
9. Because of the roots of goodness left by all Buddhas of the ten directions and the three times, and when all Buddhas attain enlightenment, they achieve great sovereignty and great power.
10. Through the unhindered power of the vows of Bodhisattva Samantabhadra.

 

O sons of the Buddha! These are the ten kinds of causes and conditions stated briefly; if explained at length, they would be as numerous as the fine particles in the seas of worlds.

Commentary: O disciples of the Buddha! This is a brief explanation of the ten kinds of causes and conditions. If explained in detail, there are as many causes and conditions as dust particles in the ocean of worlds, which bring this world to completion.

 

At that time, Bodhisattva Samantabhadra, wishing to proclaim the meaning once more, relying on the Buddha’s power, surveyed the ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Samantabhadra wished to restate the meaning of the preceding prose passage. Relying on the Buddha’s great spiritual power, he surveyed the causes and conditions of all sentient beings throughout the worlds of the ten directions and used verses to clarify the meaning above.

 

What is expounded: the boundless oceans of worlds
Vairocana is wholly adorned and pure
The World-Honored One’s realm is inconceivable
Such are wisdom, spiritual powers, and might

Commentary: They expound the immeasurable, boundless oceans of the lands of all Buddhas, all adorned and purified by Vairocana Buddha. The realms of the Buddha are inconceivable. The Buddha’s wisdom and supernatural powers are also inconceivable.

 

Bodhisattvas cultivate the oceans of all vows,
They universally accord with the wishes of sentient beings,
The thoughts and actions of sentient beings are vast and boundless,
The lands of the Bodhisattvas pervade the ten directions,

Commentary: When Bodhisattvas practice, they make vows as vast as the ocean. Wherever they go, they accord with the wishes and inclinations of sentient beings and fulfill those wishes. The thoughts and actions of sentient beings are vast and boundless; therefore, Bodhisattvas’ lands fill the ten directions, enabling sentient beings to dwell within them.

 

The Bodhisattva advances toward all-knowledge,
Diligently cultivates various powers of mastery,
The boundless ocean of vows gives rise everywhere
To vast and great realms, all brought to completion.

Commentary: The Bodhisattva aspires to attain all-knowing wisdom, diligently learning and practicing every kind of power of mastery. All supernatural powers and transformations arise from the immeasurable ocean of vows; therefore, the lands of the ten directions are all brought into being through the Bodhisattva’s power of vows.

 

Cultivate the boundless ocean of all practices,
Enter the Buddha’s realm, likewise immeasurable,
To purify all lands in the ten directions,
In each land, pass through immeasurable kalpas;

Commentary: The Bodhisattva’s cultivation of the oceans of practices is also boundless. Entering the realm of the Buddhas is likewise immeasurable and limitless. To purify and adorn the lands of the ten directions, they spend immeasurable kalpas in each land.

 

Sentient beings are defiled by afflictions,
They discriminate among sensual pleasures, which are not of a single kind,
According to their minds, they create inconceivable karma,
All oceans of worlds are thus established,

Commentary: All sentient beings are disturbed and defiled by ignorance and afflictions. Their desires for pleasure are not of just one kind, but of many kinds. According to the desires of their minds, sentient beings create all sorts of karma; whatever karma they create, they undergo the corresponding retribution. This is inconceivable. All the oceans of worlds in the ten directions are established through the effects of sentient beings’ karmic power.

 

O sons of the Buddha, the treasury of adornments of the oceans of lands
Formed from pure, radiant jewels
This is due to the mind of vast faith and understanding
All abodes in the ten directions are thus.

Commentary: Bodhisattva Samantabhadra said: “Disciples of the Buddha! The ocean of Buddha-lands, a treasury of pure adornments, is free from all dust and defilement and is perfected through adornment with jeweled lights. This is because, in their past practice, they had a vast mind of faith and understanding. Therefore, the lands in the ten directions all abide in this way.”

 

Bodhisattvas able to cultivate Samantabhadra’s practice,
They travel the paths of dust motes throughout the Dharma-realm,
Within every mote appear countless lands,
Pure and vast as empty space,

Commentary: All Bodhisattvas are able to cultivate the practices of Samantabhadra. Throughout the entire realm of empty space and the Dharma realm, they travel freely through every particle of dust, turning the great Dharma wheel and teaching and transforming sentient beings. Within every particle of dust, countless Buddha-lands of the ten directions appear. Each particle of dust is itself pure and vast like empty space.

 

Throughout the realm of empty space, they manifest supernatural powers;
They all come to the places of enlightenment of the Buddhas;
On lotus thrones, they display many forms;
Each body encompasses all worlds.

Commentary: Throughout all of space and the entire Dharma realm, the Buddhas manifest great supernatural powers. They can reach within every particle of dust to turn the great Dharma wheel, and they can also go to the sacred assemblies of all Buddhas to make offerings to them. Sitting upon lotus-flower lion thrones, they manifest the thirty-two marks and eighty characteristics of beauty. Each body encompasses all the lands of all Buddhas.

 

A single thought manifests everywhere throughout the three times;
All oceans of realms are established;
The Buddhas all enter within through skillful means;
This is Vairocana’s adornment and purification.

Commentary: A Buddha can manifest the times of the three ages in a single thought-moment. All the oceans of Buddha-lands are established. The Buddha enters the Buddha-lands through the Dharma gates of skillful means. This realm is brought to fulfillment through Vairocana Buddha’s adornment and purification.

 

At that time, Bodhisattva Samantabhadra again addressed the great assembly, saying: “All you Buddha-sons, each world-ocean has as many abodes as there are dust motes in a world-ocean.”

Commentary: At that time, the great Bodhisattva Samantabhadra again said to the assembly of Bodhisattvas: “Disciples of the Buddha! You should know that in every world-ocean there are as many supports on which worlds abide as there are dust particles in a world-ocean.”

 

That is to say, it rests upon the abode of all adornments, or upon space, or upon the abode of all jeweled lights, or upon the abode of the light of all Buddhas, or upon the abode of the light of all jeweled colors, or upon the abode of the sounds of all Buddhas, or upon the abode of Vajra-holders in the form of mighty Asuras born of illusory karma, or upon the abode of the bodies of all world-lords, or upon the abode of the bodies of all Bodhisattvas, or upon the abode of all the diverse oceans of adornment born from the vows of Bodhisattva Samantabhadra.

Commentary: The second matter concerning the ocean of worlds is the support on which it rests; this too has ten kinds.

1. Or there are world-oceans that abide in reliance upon all adornments.
2. Or there are world-oceans that abide in dependence on empty space.
3. Or there are oceans of worlds that abide supported by the radiance of all jewels.
4. Or there are oceans of worlds that abide in dependence on the light of all Buddhas.
5. Or there are oceans of worlds that abide supported by the radiance of all jewel-colors.
6. Or there are world-oceans that abide by relying on the sounds of all Buddhas.
7. Or there are world-oceans that abide supported by the illusory karmic activity (the playful exercise of supernatural powers) of mighty Asuras born with vajra-shaped hands.
8. Or there are oceans of worlds that abide, relying on the body of the Lord of the World (Buddha).
9. Or there are oceans of worlds that abide in dependence on the bodies of Bodhisattvas.
10. Or there are world-oceans that abide by arising from the power of Bodhisattva Samantabhadra’s vows, giving rise to all kinds of distinct adornments.

 

O sons of the Buddha, the ocean of worlds has as many supports and abodes as there are dust motes in such oceans of worlds.

Commentary: Bodhisattva Samantabhadra said: “Disciples of the Buddha! The ocean of worlds rests upon supports. Generally speaking, there are ten kinds, as just mentioned above. In detail, they are as numerous as the dust motes in the ocean of worlds.”

 

At that time, Bodhisattva Samantabhadra, wishing to proclaim the meaning once more, relying on the Buddha’s power, looked toward the ten directions and spoke these verses, saying:

Commentary: At that time, the Bodhisattva Samantabhadra of Great Practice, wishing to restate the meaning of the prose passage above, relied on the Buddha’s great majestic spiritual power, surveyed the causes and conditions of all sentient beings throughout the worlds of the ten directions, and used verses to clarify the meaning of the teaching above.

The realm of the Avatamsaka Sutra is inconceivable and indescribable. If we consider it in accordance with the thoughts and reasoning of some people, there is simply no way to explain this principle; this realm, too, would be impossible. How can a single mote of dust contain three thousand great thousand worlds? The Dharma realm is so vast, while a mote of dust is so tiny—how can something so small contain something so vast? And yet this realm is absolutely real; it is not a lie. But ordinary people cannot believe in this realm of perfect interfusion without obstruction. We do not have the five eyes or the six spiritual powers, so we do not believe in it. When this realm of the Avatamsaka Sutra is observed with the Buddha eye, Dharma eye, wisdom eye, heavenly eye, and flesh eye—not the flesh eye of ordinary people—this realm can indeed be seen. Thus, this is a wondrous realm, an inconceivable realm.

 

Pervading the realm of empty space in the ten directions,
All the lands, every one,
Empowered by the Tathāgata’s spiritual might,
Manifesting everywhere, all can be seen.

Commentary: Throughout the realm of empty space in the ten directions, all the Buddha lands in every direction are empowered by the spiritual power of the Buddhas. They manifest everywhere, and all sentient beings can see them.

 

Or there are various kinds of lands,
All are made of stainless jewels,
The purest and most wondrous maṇi,
Blazing, it manifests an ocean of light everywhere,

Commentary: Or there are all manner of different forms of lands, all free from every defilement, their realms perfected through adornment with jewels. The mani jewel is pure, supreme, and wondrous. Each world shines like a flame, everywhere revealing light in five colors and ten hues; it is not only brilliantly radiant, but its light shines like an ocean.

 

Or there are pure, luminous realms
That abide in dependence on the realm of space;
Or they are within an ocean of precious maṇi gems;
Others abide within a treasury of light.

Commentary: Or there are world-oceans of pure, radiant light that abide supported by the realm of space, or by an ocean of precious maṇi gems. There are also worlds that abide in a great treasury of light.

 

The Tathagata dwells in this ocean of assemblies
Expounds the Dharma Wheel with skill and wonder
The realms of the Buddhas are vast and boundless
Sentient beings who see them rejoice in their hearts

Commentary: The Buddha, abiding at the site of enlightenment amid the vast ocean-like assembly, expounded all the Dharma and turned the great Dharma wheel, all with wondrous skill beyond conception. The realm of all Buddhas is vast and boundless. All sentient beings who see this realm give rise to great joy and faithfully practice in accordance with the teachings.

 

Some are adorned with maṇi jewels;
Their forms resemble flower lamps spread widely;
Fragrant flames and radiant clouds blaze with color;
They are covered with nets of radiant light made of wondrous jewels.

Commentary: There are worlds adorned with precious maṇi jewels, shaped like jeweled lotus lamps and spread widely throughout all worlds. There are also clouds of fragrant flames and brilliant radiance, covered above by beautiful jeweled nets of light and adorned in great splendor.

 

Or there are lands without bounds,
Abiding in lotuses in a deep, vast sea;
Vast and pure, surpassing the worlds,
Adorned by the Buddhas’ wondrous virtue.

Commentary: Or there are Buddha-lands without boundaries, abiding in vast, deep oceans of lotus flowers that are both pure and distinctive, unlike other worlds. They are adorned by the Buddhas’ wondrous roots of goodness.

The rules at our Gold Mountain Monastery are unlike those at other Dharma centers around the world. For example, some people think the ceremony of requesting the Dharma is very strange: they see what they have never seen and hear what they have never heard. This ceremony of requesting the Dharma is like what was done when the Buddha was still in the world. When the Buddha expounded the Dharma, someone always had to request it; otherwise, he would not teach the Dharma—except for the Amitabha Sutra—and would quietly enter samadhi.

The person requesting the Dharma must circumambulate the Buddha three times with the Buddha on their right, signifying the utmost reverence. The Dharma-requesting ceremony at our Gold Mountain Monastery goes back to ancient times, restoring the rules and rituals from the time of Shakyamuni Buddha. Whenever a Dharma Master expounds a sutra, someone must request the Dharma; only then does it accord with the Buddha’s prescribed practice, rather than being an attempt to flaunt novelty and do something unusual.

Those who request the Dharma must treat this matter with solemnity and utmost reverence. Hold the incense stick at eyebrow level, eyes lowered and mind focused. With a composed mind, contemplate: “May all the Buddhas in the sky come to receive this request for the Dharma.” Slowly circumambulate the Buddha clockwise three times, then approach the Buddha, bow, and return to your seat.

You should know that the merit of requesting the Dharma is immeasurable. In the future, you will surely attain unobstructed eloquence and be able to explain the sutras and teach the Dharma. Venerable Purna was foremost among the Buddha’s disciples in teaching the Dharma. Why was he so skilled at teaching? In the past, whenever he encountered a spiritual teacher, he would sincerely and earnestly request the Dharma and receive instruction. Thus he attained the reward of unobstructed eloquence.

At present, when I lecture on the sutras and expound the Dharma for you, whether what I say is good or not, it is not I who am speaking; rather, the Buddhas and Bodhisattvas are speaking through me, or I am merely translating and conveying their words. When you listen to the sutras, you must fully comprehend their complete meaning and apply the power of careful reflection. Do not simply swallow the words without savoring them, much less grasp only part of what is being said, mistaking something that seems right for what is actually wrong and failing to understand it thoroughly. If you do that, you will never accomplish anything—let alone attain enlightenment.

Once, there were two people who saw elephant footprints along the road. The wise man said, “The large elephant walking ahead of us is a female, and she is pregnant; the calf in her womb is female. Her right eye is blind. There is a woman sitting on her back, and that woman is also pregnant, carrying a girl.” The foolish man did not believe him.

Wanting to find out the truth, the two hurried along and soon caught up with the large elephant. Everything was exactly as the wise man had said. The foolish man then greatly praised the wise man’s insight and asked him how he knew. The wise man said, “The splattered urine marks show that the elephant is female. The elephant’s right footprints are deep and its left footprints are shallow, so I knew the calf in her womb was female. The grass along the right side of the road was undisturbed, while the grass along the left side had been eaten by the elephant, so I knew its right eye was blind. Where the elephant had stood, there were a woman’s footprints. The right footprint was deep and the left one shallow, so I knew she was pregnant, carrying a girl.”

The reasoning is very clear. This is the power of reflective investigation, and also of hearing one thing and knowing ten. The study of the Buddhadharma must be approached in the same way in order to understand its ultimate truth.

 

Or some oceans of worlds revolve in accordance with the cycle;
Through the Buddha’s awe-inspiring spiritual power, they abide;
The assemblies of Bodhisattvas pervade within;
They constantly behold immeasurable, vast treasures.

Commentary: Or there are oceans of realms of lands, revolving in accordance with their cycles. They abide through the Buddha’s great majestic spiritual power. All the Bodhisattvas throughout that ocean of realms of lands constantly see immeasurable numbers of vast treasures.

 

Or some dwell in Vajrapani;
Or some dwell in the body of the Lord of Heaven;
The unsurpassed honored one, Vairocana,
Always turns the Dharma wheel in that place.

Commentary: Or there are worlds abiding in the vajra hand of the Asura. Or there are worlds abiding on the body of the Lord of Heaven. The Buddha Vairocana is the Unsurpassed World-Honored One; he is always in those worlds, turning the great Dharma wheel and teaching and transforming sentient beings.

 

Or dwell evenly supported by jeweled trees
Likewise in the clouds of fragrant flames
Or some are supported in the Great Waters
Some dwell in the firm Vajra Ocean

Commentary: Or there are worlds that abide supported by level precious trees; or worlds that abide supported within clouds of fragrant flames; or worlds that abide supported by all the great waters; or worlds that abide supported by a firm vajra ocean.

 

Some are supported by a diamond platform
Some abide within an ocean of flowers
Their vast supernatural powers pervade all
Vairocana can manifest these

Commentary: Some worlds abide relying on vajra banners, while others dwell relying on oceans of flowers. Such vast miraculous transformations extend everywhere. Only the Buddha Vairocana can manifest a realm such as this.

 

Whether tall or short, there are countless kinds
Its forms, whole and round, are not all the same
The treasury of wondrous adornments is extraordinary in the world
Only through pure cultivation and practice can it be seen

Commentary: Some worlds are long in shape, while others are short; there are countless kinds of shapes. The same is true of circular shapes: they are not all alike, but come in many kinds. This wondrous adornment is exceedingly extraordinary. Only those who cultivate and purify themselves can see this realm.

 

Thus, the various kinds of distinctions,
All are based on and abide in the ocean of vows,
Some lands abide constantly in space,
The Buddhas, like clouds, are all-pervading,

Commentary: With all these various differences, all worlds abide in dependence on the ocean of vows of the Buddhas and Bodhisattvas. Some lands abide eternally in space. Buddhas, as numerous as clouds, fill all the lands.

 

Some dwell in the sky beneath suspended banners
Sometimes they exist, and sometimes they do not.
Some lands are exceedingly pure,
Dwelling within the Bodhisattva’s jeweled crown.

Commentary: Or there are worlds that hang suspended in empty space and abide there; or there are worlds at some times, and no worlds at others. Or there are realms of great purity abiding within the jeweled crown worn by a Bodhisattva.

 

The great supernatural powers of the Buddhas of the ten directions
All are seen within it
The sounds of all the Buddhas pervade everywhere
All are manifested through the power of karma

Commentary: These are all the great spiritual powers and wondrous functions manifested by all the Buddhas of the ten directions and the three periods of time. All Buddhas and Bodhisattvas, and all sentient beings, see one another within them. The sounds of the Buddhas expounding the wondrous Dharma fill every place. These are manifested through the karmic power of sentient beings and the merit and virtue of the Buddhas.

 

Or there are lands throughout the Dharma realm
Pure and free from defilement, arising from the mind
Like images, like illusions, vast and boundless
Like Indra’s net, each distinct.

Commentary: Or there are lands throughout the entire Dharma Realm, pure and free from all defilements, with no defiled minds. This realm is born from the minds of all Buddhas and also from the minds of sentient beings. When the minds of sentient beings are pure, the lands will be pure; when their minds are defiled, the lands will be defiled. Those lands are like reflections and like magical transformations, and are therefore vast and boundless. They are also like Indra’s net in the Heaven of Śakra, with jewels in each mesh, all different from one another.

 

Or manifests myriad treasuries of adornments;
Established in dependence upon space,
The inconceivable realms of all karma
Are revealed by the Buddha’s power, all made visible.

Commentary: Or there are worlds that appear adorned with all kinds of Dharma treasuries, established in dependence on empty space. The karma of all sentient beings is inconceivable, and their realms are likewise inconceivable. All of this is revealed through the Buddha’s power, enabling all sentient beings to see it clearly.

 

Within each and every dust mote in every land,
Moment after moment, all Buddha-lands appear;
Their numbers are immeasurable, equal to sentient beings;
Samantabhadra’s practice is always thus.

Commentary: Within each dust mote are realms, with Buddhas turning the wheel of the Dharma. In every moment, within each dust mote, Buddha lands are manifested anew. The number of Buddha lands manifested is limitless, equal to the number of sentient beings. This is the vow power cultivated by Bodhisattva Samantabhadra, always so.

 

For the sake of bringing sentient beings to maturity,
They practice therein through an ocean of kalpas,
Vast, great miraculous transformations all manifest,
They pervade throughout the Dharma realm,

The Buddhas and Bodhisattvas, wishing to bring sentient beings to maturity, have practiced since beginningless kalpas, passing through an ocean of kalpas. Because their cultivation has continued for such a long time, they naturally possess supernatural powers and the ability to transform. These vast supernatural powers and transformations are present everywhere, throughout the entire Dharma realm.

 

In every particle of every land in the Dharma realm,
All the great oceans of worlds abide therein;
Buddha-clouds equally spread over them all,
Filling every place completely.

Commentary: Throughout all of space and the entire Dharma realm, every particle of dust in the Buddha-lands of the ten directions abides within it. Although each particle of dust is small, it can contain the entire Dharma realm. This realm is real, not illusory. Only those with spiritual powers can see it. Within every particle of dust, clouds of Buddha-light shine forth, covering all lands and all sentient beings equally. Everywhere is filled with clouds of Buddha-light.

 

As in a single dust mote, unhindered functioning
So too within all dust motes
The great spiritual powers of all Buddhas and Bodhisattvas
Vairocana is able to manifest them all

Commentary: Just as in every mote of dust, wondrous freedom and miraculous manifestations appear. Not only can a single mote contain three thousand great thousand worlds, but every mote can also contain all of empty space throughout the Dharma Realm, fully possessing this wondrous freedom and miraculous function. This is accomplished through the vast spiritual power of the Buddhas and Bodhisattvas. This realm is manifested by Vairocana Buddha.

 

All the vast and extensive Buddha-fields
Like images, like illusions, and like mirages,
In the ten directions, no place of arising is seen
There is likewise no place of coming or going.

Commentary: All the vast realms of lands—do not regard them as truly existing. That realm is like a reflection, like an illusion, like a mirage: it does not truly exist. In the worlds of the ten directions, it is not seen to arise from anywhere. Because it has no place of arising, it neither comes nor goes, nor does it come into being. Although it is spoken of in this way, it nevertheless still exists as before.

 

Destruction, decay, arising, and formation mutually recur
In the midst of space, they do not cease for a moment
All are due to pure vows
Sustained by the vast power of karma

Commentary: The world also has a lifespan. When the time comes for the world to be destroyed, it is destroyed naturally; when the time comes for it to be formed, it is formed naturally. It must pass through four stages—formation, abiding, decay, and emptiness—which cycle in turn, ending and beginning again. Thus it continues in the void, never pausing even for a moment. This realm is brought into being through the pure vows of the Buddha Vairocana and sustained by the vast karmic forces of sentient beings; only then does the realm undergo formation, abiding, decay, and emptiness.

Cultivation is not about seeking the miraculous, nor is it about emphasizing supernatural powers. But one should not look down on the miraculous or disdain supernatural powers, either. As long as one cultivates in earnest, whatever the method of practice, if one truly takes it to the utmost, then even what seems impossible can become possible. Cultivating the Dao means putting it into practice, not merely talking about it. Hence the saying: “An inch of practice is worth a yard of talk.”
This point is very important; I hope everyone will pay attention to it.

 

At that time, Bodhisattva Samantabhadra again addressed the great assembly, saying, “All you sons of the Buddhas! The oceans of worlds have various distinct forms and appearances.”

At that time, Bodhisattva Samantabhadra again said to the great assembly: “O sons of the Buddha! The ocean of worlds has all kinds of different forms.”

Commentary: At that time, Bodhisattva Samantabhadra again addressed the great ocean assembly: “Disciples of the Buddha! The forms of the world-oceans are all different, just as people’s faces are not all alike.”

 

That is to say: some are round, some square, and some neither round nor square, with countless variations; some are shaped like springs, some like mountain flames, some like trees, some like flowers, some like palaces, some like sentient beings, and some like Buddhas.

Commentary: The forms of the ocean-world are divided into ten kinds:

1). Or it is round in shape.
2). Or it is square in shape.
3). Or it is neither round nor square, or triangular, with countless variations.
4). Or it is shaped like a whirlpool.
5). Or it is shaped like a mountain flame.

6). Or it is an image of a tree.
7). Or it is an image of a flower.
8). Or it is an image of a palace.
9). Or it is an image of sentient beings, such as a lion, a bird, a person, etc.
10). Or it is an image of the Buddha in one of four postures: walking, standing, lying down, or sitting.

 

There are as many such [ones] as there are dust motes in the ocean of worlds.

Commentary: The forms of the ocean of worlds, stated briefly, are of ten kinds. Stated in detail, they are as numerous as the dust particles in the ocean of worlds.

 

At that time, Bodhisattva Samantabhadra, wishing to proclaim the meaning again, relying on the Buddha’s awe-inspiring power, gazed in the ten directions and spoke these verses:

Commentary: At that time, the Bodhisattva Samantabhadra of Great Practice wished to restate the meaning of the prose passage above and explain it more clearly. He therefore relied on the Buddha’s great majestic spiritual power, surveyed the causes and conditions of all sentient beings throughout the worlds of the ten directions, and used verses to expound the meaning above.

 

The oceans of realms are diverse in every way;
Adorned in many ways, abiding in many ways;
Their distinctive forms and beauty pervade the ten directions
You should all observe them together.

Commentary: The Buddha-fields are exceedingly numerous, and so they come in all kinds. Each Buddha-field has all kinds of adornments and all kinds of ways of abiding. Though their forms differ, they are all exceptionally wondrous throughout the ten directions. If you wish to see the Buddha’s Dharma body, you need not seek far away; you can see it nearby, for mountains, rivers, the great earth, flowers, grasses, and trees are all places where the Buddha’s Dharma body is present.

 

Its form may be round or square,
Or three-dimensional, with eight corners;
Or shaped like a maṇi, a wheel, a lotus, and so forth—
All differ because of karma.

Commentary: The configurations of the ocean of worlds may be square, round, triangular, or octagonal. They may also be shaped like a maṇi wheel or a lotus; there are all sorts of different shapes. These varied forms are all brought about through the combined karmic power of all sentient beings and the vow power of the Buddhas.

 

Some are adorned with pure, clear flames;
Inlaid with genuine gold, they are exceptionally beautiful;
The gates and doors open freely, without obstruction
This is due to vast karma and an untainted mind.

Commentary: Some take the pure form of swirling water; others take the pure form of splendid mountains. All are majestic and adorned. Some are made of pure gold, while others are made of various jewels that adorn one another in an especially beautiful way. Some take the form of pavilions, whose large and small doors vie with one another to open, without any obstruction. All are brought about by the vast karmic power of sentient beings, whose thoughts are purely undefiled.

 

The boundless ocean of worlds, a treasury of distinctions
Like clouds spread throughout the sky
Jeweled wheels spread across the ground, wondrously adorning it 
The light of the Buddhas shines brilliantly within

Commentary: The Buddha-lands in all the world-oceans are countless and boundless, and differ in every kind of way. They are like clouds in the sky, taking on all kinds of different shapes. Some world-oceans have jeweled wheels spread across the ground, magnificently adorned and beautiful. The wisdom-light of all Buddhas of the ten directions and the three times shines within them.

 

All lands are distinguished by the discriminating mind
All kinds of light shine forth
The Buddha, within such an ocean of realms
In each, manifests the power of spiritual wonders

Commentary: All realms of worlds are formed by the mind’s own discrimination. If there were no discriminating mind, all realms of worlds would become empty space. All kinds of radiant light shine forth. The Buddhas in all oceans of worlds are likewise: they all manifest various powers of supernatural mastery.

 

Either defiled or pure
Experiences of suffering and pleasure differ in various ways
All are due to the inconceivable ocean of karma
All dharmas in transmigration are always thus.

Commentary: There may be defiled worlds or pure worlds. For example, the Saha World is defiled, so it is called the evil age of the five turbidities, whereas the Land of Ultimate Bliss is pure. Sentient beings in the Saha World suffer, while sentient beings in the Land of Ultimate Bliss experience only joy and no suffering. Every world is different, and all are formed through the karma created by sentient beings and Buddhas; it is all inconceivable. All phenomena in flux are like this, ceaselessly flowing and changing.

 

Within a single hair pore are inconceivable realms;
In number like dust motes, all kinds abide.
In each is a Vairochana Lord,
Who, amid the assembly, expounds the wondrous Dharma.

Commentary: Within each pore are inconceivable Buddha lands, as numerous as the dust particles, abiding in dependence on various things. In each Buddha land, a Buddha named Universal Illumination, amidst a vast ocean-like assembly, expounds the wondrous Dharma.

 

Within a single mote are realms great and small,
Of all kinds, as countless as dust;
Flat or high and low, none are alike;
The Buddhas all go there to turn the Dharma wheel.

Commentary: Within a single particle of dust are great worlds and small worlds, with all kinds of differences; none are alike, and their differences are as numerous as dust particles. One world is flat, another rises high or slopes downward; they are all different. Whether large or small, high or low, flat or uneven, the Buddha goes to all those worlds to turn the Wheel of the Dharma and teach and transform sentient beings, enabling them to leave suffering and attain joy. In the Buddha’s mind, all worlds and sentient beings are equal, without distinction.

 

All the lands manifested within every particle of dust
Are all the supernatural powers of the Original Vow
According to their minds’ desires, in all their varied forms
Can all be made in the midst of space

Commentary: Within every mote of dust, realms appear, all brought to fulfillment through the spiritual power of the Buddhas’ original vows. The Buddhas accord with the beings’ wishes and preferences. Beings’ thoughts differ in countless ways, and the Buddhas fulfill their wishes. In empty space, they perform deeds that delight sentient beings.

 

All the dust in every land,
In each particle, all Buddhas enter.
For all sentient beings, they manifest miraculous transformations
Thus is the Dharma of Vairocana.

Commentary: In all lands, in every particle of dust, within each particle there is a Buddha turning the Dharma wheel, teaching and transforming sentient beings. Everywhere, for the sake of sentient beings, he manifests spiritual powers and transformations. Such is the Dharma of Buddha Vairocana.

There is only one way to cultivate the Way: to apply oneself diligently. There are two kinds of diligent practice: sincere practice and merely going along with the practice. Sincere practice means being diligent at every moment, never becoming idle or careless. Merely going along with the practice means putting on a show without being earnest. When you see others reciting the Buddha’s name, you recite it too; when you see others bowing to the Buddha, you bow too, but without wholehearted commitment. Or you see others reciting sutras and do not recite them; you see others chanting mantras and do not chant them. Worse still, when others are reciting the Buddha’s name, reciting sutras, or chanting mantras, they come and obstruct them from performing their liturgy. You neither practice yourself nor teach others to practice, that is demonic.

Since its founding, Kim Son Monastery has maintained the principle that everyone must practice the Way. The rules are to eat one meal a day, at noon; sleep sitting up at night; refrain from talking; and not seek external conditions. These are the precepts left by the Buddha, not rules invented by Kim Son Monastery.

Some people object, saying that these rules are unsuitable for the times and that such excessive asceticism is harmful to one’s health. Those who think this way should consider: How foul-smelling is this stinking skin bag? Not only do they fail to grow weary of it, they cherish it, feed it delicious food, dress it in fine clothes, house it in luxury, and give it every kind of pleasure and indulgence, so that it can commit evil deeds and afterward enter the three evil paths to suffer retribution. Are they not the most foolish people in the world? Why are sentient beings so deluded? It is because of this stinking skin-bag. From morning till night, they suffer hardships and busy themselves for its sake, working like oxen and horses—it is truly pitiful! Yet sentient beings still do not know to turn back; they still devote their efforts to the five desires, each competing and grabbing from the other. We do not know how many people have died for fame and profit: some for fame, others for profit. Seeking fame is still somewhat more noble; seeking profit is even more despicable. In short, none of it is ultimate—so how can we speak of perfection? We cultivators of the Way should not cling to reputation or gain, nor to anything at all. Then what could we fail to accomplish? What could we be unable to let go of? Our Gold Mountain Monastery is a place of practice where Buddhas and Bodhisattvas are brought to fruition, a place that nurtures patriarchs. Whoever sincerely applies themselves, honestly cultivating, will soon attain accomplishment. But whoever mingles in the monastery’s daily life, relying on the Buddha for food and clothing while not cultivating sincerely, has no hope of attaining accomplishment.

Long ago, there was a Dharma Master named Pu Zhao who was very prone to anger. Anger is a stumbling block for practitioners. He knew it was an obstacle, so he came up with a way to control his temper. Whenever he got angry, he would tell someone to beat him with a stick, paying them two coins each time. After being beaten many times, he gradually gained some insight, but he still had not fully awakened. One time, a worker struck him with a square wooden bucket, and he laughed—and attained awakening. From then on, he was no longer prone to anger. There are all kinds of methods for cultivating the Way; as long as one is willing to work diligently, any of them can lead to awakening.

 

At that time, Bodhisattva Samantabhadra again addressed the great assembly, saying: “All you sons of the Buddhas, you should know that the ocean of worlds has various kinds of forms.”

Commentary: At that time, the Bodhisattva Samantabhadra of Great Practice again said to the entire ocean-like assembly: “Disciples of the Buddha! You should know that the world-ocean has all kinds of forms.” “Body” means the physical body. The body of the world and our bodies are alike: both have bones, flesh, blood, qi, and so on. For example, mountains are bones, the earth is flesh, rivers and seas are blood, and drinking water is qi. Mountains collapsing and seas roaring are symptoms of illness. When volcanoes erupt violently and the earth trembles, these are signs that the Earth is ill.

 

Namely, their substance may be all-jewel adornments; or one jewel adorned in various ways; or the radiance of all jewels; or the radiance of various colors; or the radiance of all adornments; or an indestructible vajra; or the sustaining power of the Buddha; or wondrous jewel forms; or the Buddha’s transformations; or a sun-jewel wheel.

Commentary: As for the substance of the ocean of worlds, ten things are now presented as representatives.

1). Or use all the treasures as adornments to form its substance.

2). Or use a treasure endowed with all kinds of adornments as its substance.

3). Alternatively, take the radiance of all treasures as its substance.

4). Or use all kinds of luminous colors as its substance.

5). Or use the radiance of all adornments as its essence.

6) Or use the indestructible vajra as its substance.

7). Or take the Buddha’s supernatural power of sustaining and protecting as its essence.

8). Or use all kinds of beautiful precious marks as its essence.

9). Or take the Buddha’s miraculous powers of transformation as its essence.

10). Or use the precious Sun-Wheel Maṇi jewel as the substance.

 

Or as infinitesimal particles of precious jewels, or as particles of every kind of jeweled flame, or as particles of various fragrances, or as particles of every kind of jeweled flower crown, or as particles of every kind of jeweled image, or as particles of all manifested adornments, or as particles of realms universally manifested in a single thought, or as particles of jewels shaped like Bodhisattvas, or as particles of illusory flower garlands, or as particles of the Buddha’s spoken words.

Commentary: This ocean of worlds has ten things as its substance:

1). Or use an extremely subtle jewel as its substance.

2). Or take the radiant flames of all jewels as its substance.

3). Or use all kinds of incense as the substance.

4). Or use a hat made entirely of precious flowers as its form.

5). Or use all sacred images and statues as the embodiment.

6). Alternatively, take all manifestations of solemn adornment as the essence.

7). Or take as its essence a single thought that pervades and manifests realms.

8). Or use the jeweled form of the Bodhisattva as the essence.

9). Or use the stamen of a precious lotus as its substance.

10). Or use the Buddha’s speech as its essence.

In the Buddha hall of our Kim Sơn Temple, some people see ten thousand streams of golden light, while others see the Devas, Nāgas, and the Eight Classes of Beings. Who can see this realm? You don’t need to ask. If you want to see it, you’ll see it for yourself. If you can’t see it and your mind is on all sorts of other things, what’s the point of asking who can see it? Then why does the monk say this? I’m the one saying it—who told you to listen? You don’t have to listen.

In the lecture hall, the wise see wisdom, and the benevolent see benevolence. Those who have wisdom learn wisdom; those who are compassionate learn compassion. According to their faculties, they receive different benefits from the Dharma. The sutra says:

“The Buddha expounds the Dharma with a single sound;
Sentient beings of every kind understand it clearly.”

A teaching can be understood in many different ways. But it must be explained with right knowledge and right view, not with wrong knowledge and wrong views. Otherwise, one will enter heterodox paths, with consequences impossible to foresee. It is very easy to stray onto a false path, going farther and farther from home. If one awakens immediately, there is still a chance to turn things around and avoid falling into the abyss.

 

At that time, Bodhisattva Samantabhadra, wishing to restate the meaning, relying on the Buddha’s power, observed the ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Samantabhadra, wishing to restate the meaning above and explain this principle clearly, relied on the Buddha’s great awesome spiritual power, surveyed the causes and conditions of all sentient beings throughout the Dharma realm in the ten directions, and spoke in verse.

The principles of the Flower Adornment Sutra are all presented in general terms, not in detail. Therefore, only ten principles are given for each thing; if they were explained in detail, they could not be exhausted throughout all future time.

The upper volume of the Flower Adornment Sutra has thirteen thousand great-thousand-worlds’ worth of chapters, and a number of verses equal to the dust motes in an ocean of worlds. The teachings in the lower volume of the Flower Adornment Sutra are simpler and not very complicated, so some people can understand them easily when they hear them.

My guiding principle in expounding the Avatamsaka Sutra is to give a general explanation of every word and every sentence. Whether the listeners pay attention, have wandering minds, or even doze off, I continue to teach—whether there are many people, only a few, or even just one or two.

Some people think that no matter how many times the Avatamsaka Sutra is explained, it is still the same principle, with nothing new in it. They might as well take a nap to refresh themselves. So they doze off and snore like thunder, disturbing those listening to the Sutra. I hope they will reflect on their behavior.

At our Dharma assembly, countless heavenly dragons and the eight classes of beings, along with Dharma-protecting benevolent deities, are all listening to the Sutra. Whether you listen or not is up to you; simply sitting here will plant a bodhi seed. We all form a Dharma affinity, and in the future we will become Buddhas and meet one another again. Anyone who hears even a single verse of the Avataṃsaka Sutra has the opportunity to attain the Way once it has entered the ear. Hearing the Sutra just once brings immeasurable benefits and immeasurable merit. So do not take this excellent Dharma affinity lightly.

 

Or there are oceans of worlds,
Composed of wondrous treasures,
Solid and indestructible,
Resting upon a jeweled lotus.

Commentary: Or there are Buddha-lands, all composed of wondrous precious jewels. This world is extremely solid and cannot be destroyed. The Buddhas and Bodhisattvas all abide upon jeweled lotus-flower lion thrones, expounding the wondrous Dharma.

 

Perhaps it is Pure Light Perhaps pure light
Its arising is unknowable Its birth cannot be known
All are adorned with light All are adorned with light
They dwell relying on space They dwell relying on space.

Commentary: Or there are worlds adorned with pure light. This pure light gives rise to an incalculable number of Bodhisattvas and Arhats. They adorn the world with every kind of light. This world rests upon space.

All radiance is red, white, yellow, blue, or purple; there is no black radiance. Black radiance belongs to the demonic path. When, through your practice, you soon attain the Way, demons will transform themselves to look like Buddhas and Bodhisattvas in order to disturb your pure mind. A wise person can observe the radiance—the light above the head—and know whether the Buddhas and Bodhisattvas are real or false. Although demons can also have yellow, red, purple, blue, and white radiance, the light they emit is black; no matter what, they cannot escape their black roots. This is a way to distinguish the real from the false.

 

Or Pure Light is its essence,
Again, it rests upon a luminous abode.
Clouds of light serve as adornment,
Where Bodhisattvas wander together.

Commentary: Or they use pure radiance as the substance of the world and abide relying on radiance. Clouds of radiance also come to adorn and embellish it, making the radiance in this world brighter and purer still. All the Bodhisattvas travel to this world to teach and transform sentient beings.

 

Or there are oceans of world-realms,
Born from the power of vows;
They abide like images and reflections
They cannot be grasped or spoken of.

Commentary: Alternatively, there are the world-oceans of the Buddhas, all arising from the vow-power of the Buddhas and Bodhisattvas. Those realm-oceans arise from appearances. Appearances are inherently illusory; they cannot be grasped or spoken of. Therefore, it is said that there is no such realm-ocean.

 

Or a city made of maṇi
Universally radiating sun-treasury light
Jewel wheels adorn the ground
Bodhisattvas fill it completely.

Commentary: Some worlds in the ocean of worlds are made of mani jewels, radiating everywhere the light of the Sun Treasury and adorning the ground with jeweled wheels. Bodhisattvas fill those worlds, teaching and transforming sentient beings.

 

There is a realm, a city of jeweled flames
Flame clouds cover it above
The wondrous lights of many jewels
All are attained through karma

Commentary: Or there are realms of land formed of blazing jewels. There are also clouds of blazing jewels covering them above, bringing coolness to all sentient beings. The supremely wondrous jewel radiance is brought about by the karma of sentient beings and the vow-power of Bodhisattvas.

 

Either born from wondrous marks
The myriad marks adorn the land
Like crowns held and worn together
These arise through the Buddha’s transformation

Commentary: Or they are born from the Buddha’s auspicious marks. There are worlds shaped like mountains, Buddha images, Bodhisattva images, and Arhat images, using all kinds of forms to adorn the lands. There are also forms like jeweled crowns, held up and worn together; all of these are born through the Buddhas’ transformations.

 

Or born from the ocean of mind
Abiding according to what the mind understands
Like an illusion, without a location
All are distinctions

Commentary: Or there are worlds that arise from the mind-ocean of sentient beings and abide according to their understanding. Worlds arise according to the mind and perish according to the mind; therefore, they are like illusions: they cannot be grasped or cast off, and have no definite location. Because they arise from the minds of sentient beings, they are all different.

 

Or by the Buddha’s radiance,
with maṇi radiance as its substance
Buddhas appear within
Each manifests supernatural powers.

Commentary: Or there are worlds born from the Buddha’s radiance, taking the light of mani jewels as their substance. All the Buddhas appear within those worlds. Each Buddha manifests spiritual powers to adorn them.

 

Or Samantabhadra Bodhisattva
Manifests all oceans of worlds
Adorned by the power of vows
All are wondrous and sublime.

Commentary: Or there are worlds in which Bodhisattva Samantabhadra’s spiritual powers manifest all the oceans of realms. The power of the vows cultivated by Bodhisattva Samantabhadra is also profound, so he uses that vow power to adorn them. His practices and vows are especially supreme, subtle, wondrous, and extraordinary.

 

At that time, Bodhisattva Samantabhadra again addressed the great assembly, saying: “O sons of the Buddhas, you should know that the ocean of worlds has various kinds of adornments.”

Commentary: At that time, Bodhisattva Samantabhadra again said to the great assembly: “Disciples of the Buddha! You should know that the world-ocean has not only all kinds of ways of abiding, all kinds of forms, and all kinds of bodies, but also all kinds of adornments. I will now explain ten kinds of adornments.” Why should it be solemn and majestic? Because when sentient beings see such solemnity, they will feel reverence and give rise to the aspiration for Bodhi. Whether a Buddha statue is made of bronze, jade, wood, clay, and so on, if it is dignified and beautiful, it will inspire reverence in them. Some people think to themselves, “A great deal of gold and silver is spent making these statues, and people bow to them every day. Isn’t that superstition?” Let me tell you: this is not superstition. When we bow to the Buddha, we are not bowing to a bronze Buddha, a wooden Buddha, a stone Buddha, or a clay Buddha; we are not bowing to Buddha statues with physical forms. We are bowing to the real Buddha—the formless Buddha within our own minds. A Buddha with form serves as a symbol, representing a solemn and majestic realm. But do not become attached to it. Ultimately, we are still seeking the Buddha within our own minds.

 

Namely, by causing supremely wondrous clouds of adornment to emerge from all the implements of adornment; by expounding the adornment of all the Bodhisattvas’ virtues; by expounding the adornment of all sentient beings’ karmic results; by manifesting the adornment of the ocean of vows of all Bodhisattvas; by manifesting the adornment of the images of all Buddhas of the three times; by manifesting, in the space of a single thought, the adornment of the spiritual-power realms of boundless eons; by manifesting the adornment of all Buddha bodies; by manifesting the adornment of all clouds of precious incense; by manifesting the adornment of the radiance shining forth from all the precious and wondrous objects in every bodhimaṇḍa; and by manifesting the adornment of all the practices and vows of Samantabhadra.

Commentary: The ocean of worlds has ten kinds of adornments: 1). Or use all the objects of adornment to produce unsurpassed wondrous clouds as adornment.

2). Or adorn it by speaking of the merits of all Bodhisattvas.

3). Or use the karmic retributions of all sentient beings as adornments.

4). Or adorn it by manifesting the ocean of vows of all Bodhisattvas.

5). Or use images representing the Buddhas of all three times to adorn it.

6). Or, in a single thought, manifest the realms of supernatural powers of boundless kalpas to adorn them; therefore: “Compress immeasurable eons into a single thought,
Stretch a single thought into immeasurable eons.” 7). Alternatively, the manifestation of all Buddha bodies is used as adornment; hence: “Mountains, rivers, and trees are all the Dharma body.” 8). Or cause all the fragrant jeweled clouds to appear as adornment.

9). Or use the radiance of precious jewels to illuminate and adorn all the Buddhas’ places of enlightenment.

10). Or adorn it by manifesting all of Samantabhadra’s vows and practices.

 

There are as many such things as there are dust motes in the ocean of worlds.

Commentary: The ten kinds of adornment presented above are a brief summary. In a more extensive and detailed account, the adornments are as numerous as the dust particles in the ocean of worlds.

 

At that time, Bodhisattva Samantabhadra, wishing to restate the meaning, relying on the Buddha’s power, gazed in the ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Samantabhadra wished to clarify once more the principle he had just expounded, so that the great assembly could easily understand it.

 

The vast ocean of worlds has no bounds;
All are formed through pure karma.
Adorned in myriad ways, abiding in myriad ways,
They pervade all ten directions.

Commentary: The oceans of the realms of all Buddhas are vast and boundless, all brought to fruition through the pure karma of sentient beings and the vow-power of the Buddhas. They possess every kind of adornment and every kind of abiding. The Buddha lands fill all of space and pervade the entire Dharma Realm.

 

Boundless in form and appearance, clouds of jeweled flames
Vast and magnificent adornments, not of a single kind
Constantly appearing throughout the world-oceans of the ten directions
Universally proclaiming wondrous sounds and expounding the Dharma

Commentary: There are worlds adorned with precious clouds, blazing with boundless colors and forms. This vast adornment is not of just one kind, but of many kinds. It is accomplished through Bodhisattvas’ cultivation of the six perfections and myriad practices. Buddhas and Bodhisattvas often appear in the lands of the ten directions, everywhere expounding the wondrous Dharma for sentient beings.

 

Bodhisattvas, an ocean of boundless merit
Adorned by all manner of great vows
At once, wondrous sounds arise in this realm
Resounding throughout the nets of worlds in the ten directions.

Commentary: All the Bodhisattvas of former times practiced the six perfections and myriad practices to benefit sentient beings. Therefore, it is said that the merit and virtue of Bodhisattvas are boundless, like the great ocean. That ocean of merit and virtue is adorned by the Bodhisattvas’ making of all kinds of great vows, and that realm, too, is adorned by the Bodhisattvas’ great vows. In that realm, wondrous sounds are proclaimed all at once, resounding throughout the Buddha-lands in the ten directions.

 

The ocean of sentient beings’ karma is vast and immeasurable,
According to their karmic causes and retribution, all are different,
Amid the adornments in every realm,
All can be expounded by the Buddhas,

Commentary: The karma created by sentient beings—wholesome karma, unwholesome karma, and karma that is neither wholesome nor unwholesome—is all vast and boundless as the ocean. Since sentient beings give rise to different karmic conditions, each person creates different karma and experiences different karmic results. Therefore: “Plant good causes and reap good results;
plant bad causes and reap bad results.” The adornments throughout all lands and this karmic reward are inconceivable; only the Buddhas can expound them clearly.

 

All the Tathagatas belonging to the three times,
Their supernatural powers manifest everywhere throughout the oceans of lands
Within each and every phenomenon are all the Buddhas
Such adornment and purity, you should contemplate.

Commentary: All the spiritual powers and transformations of the Buddhas of the three times manifest everywhere throughout all the seas of Buddha-lands. In every mote of dust and every land, all the Buddhas are adorned and pure in this way. You should contemplate the realm of the Buddhas.

 

Past, future, and present kalpas
All the lands in the ten directions
All the great adornments that are there
Each and every one is seen within the realm

Past, present, and future kalpas. In all the lands of the ten directions, each land has different adornments. Each of these different adornments appears in every land, allowing sentient beings to see them.

 

Within all phenomena, immeasurable Buddhas
Equal in number to beings throughout the world
Manifest spiritual powers to bring them under discipline
With these, adorn the ocean of realms.

Commentary: In every particle of dust and in all the realms, there are immeasurable, boundless Buddhas. How many Buddhas are there? Their number is equal to that of living beings: however many living beings there are, there are just as many Buddhas. The Buddhas throughout the world use their spiritual powers to tame stubborn living beings, enabling them to abandon evil and turn toward goodness, awaken the mind of bodhi, and cultivate the unsurpassed path. The Buddhas use transformations wrought by their spiritual powers to adorn the ocean of Buddha lands.

 

All the adornments of the lands are wondrous clouds;
All kinds of flower clouds and incense-flame clouds;
Jeweled maṇi clouds constantly appear;
The oceans of worlds are adorned with these;

Commentary: All the adornments also pour forth auspicious clouds. These auspicious clouds include all kinds of flower clouds, all kinds of fragrant-flame clouds, and all kinds of maṇi clouds. These clouds appear constantly, so the ocean of realms uses them as adornments, making itself splendidly and supremely beautiful.

 

All the places of enlightenment in the ten directions,
Complete with every kind of adornment,
Streaming radiance beautiful as brilliant clouds
In this ocean of worlds, all can be seen.

Commentary: Throughout all the worlds in the ten directions, there are places where the Buddhas attain enlightenment. These places of enlightenment are fully endowed with every kind of adornment. The flowing light is exceedingly magnificent; wherever it streams toward any land, it shines brilliantly like clouds, enabling all sentient beings to see it. In this land, one can see the adornments of that land, and in that land, one can see the adornments of this land; all are seen at the same time.

The Saha world, as we sentient beings see it, is a world of muddy earth and flowing water, an evil age of the five turbidities. But the Buddhas can transform it into a splendid world, with pure gold as the earth and ambrosia as the water. When Shakyamuni Buddha was still in the world, drinking water was more fragrant, refreshing, and nourishing than cow’s milk is today. What can prove this? We can use a koan to prove it.

Two hundred years after the Buddha entered Nirvana, there was a king named Ashoka (the King Without Sorrow), who was deeply devoted to the Dharma and made offerings to the Three Jewels. One day, King Ashoka offered cow’s milk to the Arhats and said to them: “Venerable monks, you should not drink too much cow’s milk, because it is not easy to digest.”

– The Arhat said, “Cow’s milk nowadays is not as good as the drinking water in the time when the Buddha was still alive. The water in those days was even more nourishing than cow’s milk nowadays.” King Ashoka found it very strange when he heard this, and then asked: “Venerable Sirs! Could I have a glass of water from the time when the Buddha was still alive, so that I may taste it?” Those great Arhats all possessed supernatural powers and transformations; though speaking with different mouths, they spoke the same words: —“Of course!”

Then, using supernatural powers, he obtained a glass of water from the time when the Buddha was still alive and gave it to King Ashoka. King Ashoka took a sip and savored its taste. Sure enough, it was more fragrant, delicious, and refreshing than cow’s milk today, proving that the water was more delicious than cow’s milk. Only then did he believe that the Arhats were telling the truth and not joking.

 

Buddha-sons of Samantabhadra’s vows and practices
Diligently cultivate for kalpas equal to the number of sentient beings
All adorn the boundless lands
And manifest in every place.

Commentary: Bodhisattva Samantabhadra said: “Disciples of the Buddha! You must make a long-term resolve to cultivate the Dharma-gate of Samantabhadra’s vows and practices. For as many kalpas as there are sentient beings, diligently cultivate and bravely persevere with vigor; only then can you achieve it. All boundless lands are adorned by the power of vows and the power of practice, and are wondrously beautiful. This realm is manifest in all the lands of the Buddhas.” Today, I will talk about a Daoist story. Although it is not a Buddhist story, it does not lie outside the scope of Buddhism. All the religions in the world are encompassed within Buddhism. Even religions that slander Buddhism do not lie outside it. Buddhism pervades all of empty space and the Dharma Realm, embracing the myriad phenomena; there is nothing it cannot encompass. Whether you believe in the Buddha or not, in the end, everything is encompassed within Buddhism. For this reason, I can tell a Daoist story as an example of cultivation for everyone. Buddhism takes compassion as its foundation and skillful means as its gateway. It has no jealousy or obstruction; it treats all equally, does not seek to cause people trouble, and does not speak ill of others. That is the greatness of Buddhism.

The founder of Daoism was Laozi, who authored the Dao De Jing, as everyone knows. But in a previous life, he was a disciple of the Buddha, the Venerable Mahākāśyapa. Because he practiced the dhūta austerities, he vowed to manifest as Laozi in order to teach sentient beings. The founder of Confucianism was Confucius, who authored the Spring and Autumn Annals, as everyone knows. But in a previous life, he was a disciple of the Buddha, an emanation of the Youth Water-Moon. These figures first advanced the theories of Daoism and Confucianism in China and promoted the standing of Buddhism; later, they also introduced Mahāyāna Buddhism, bringing the Three Teachings together as one. Thus, people later advocated that Confucianism, Buddhism, and Daoism were one family. This is the evidence—unfortunately, they did not understand the matter thoroughly, but knew only its surface.

Now, a brief introduction to this story: At the end of the Southern Song dynasty, in Shanxi Province, there was a wealthy landowner named Wang Zhe, who came from a military family. He was honest and kindhearted, enjoyed doing good deeds and giving alms, helping those in distress and relieving the poor. He was compassionate and willing to serve the local community. Whenever there was a meritorious deed to be done, he gave it his all. His family had a thousand mu of farmland and many houses; this was the reward for the blessings he had cultivated in a previous life.

One day, Zhongli Quan and Lü Dongbin, master and disciple, were traveling throughout the land. As they passed through Shanxi, they came upon a village where white qi soared into the sky. They knew that someone destined for good fortune lived there, and that he had an affinity with the immortals. So they disguised themselves as beggars in order to guide him, and went to Wang Zhe’s door to ask for food.

At the time, heavy snow was falling. Seeing the two beggars, Wang Zhe felt even greater compassion and invited them inside to stay for a while. A few days later, the two men set off. Wang Zhe could not bear to part with them and escorted them to the outer gate. Before he knew it, he had walked them to a bridge more than twenty miles from home.

Zhongli Quan took out a gourd containing wine, poured a cup, and handed it to Wang Zhe, saying, “We have stayed at your home for many days, so today we offer you this wine in thanks.” Wang Zhe drained the cup and felt a cool, sweet dew flow into his belly.

Lü Dongbin said, “Even when you see guests off for a thousand miles, there must come a parting. Let us stop here. We shall meet again at this bridge on the third day of the third month next year!” With that, he immediately flew away.

Wang Zhe returned home feeling greatly puzzled. Surely they had been immortals! He had missed his chance to ask for the Way—what a pity. But there would be another chance to meet them on the third day of the third month the following year; it would not be too late to seek the Dharma then.

Time flew by, and in the blink of an eye, March 3 arrived. Wang Zhe went to the bridge as they had agreed, and the two were already waiting there. Wang Zhe respectfully prostrated himself before them and earnestly asked them to teach him the Dharma for resolving birth and death. The two then taught him how to sit in meditation, how to regulate his breathing, and how to refine the elixir, transmitting the true teachings of Daoism to him. Wang Zhe was overjoyed. He bowed in gratitude and asked his masters’ names. One said he was Golden Boy, and the other said he was Double Mouth. Hearing this, Wang Zhe realized they were two of the Eight Immortals, and he was even more delighted. The two Immortals said, “Only through diligent, unremitting effort can you attain success.” Then they left.

Wang Zhe returned home overjoyed, without telling anyone—not even his wife and children knew the news. He pretended to be possessed by a ghost: he cursed whenever he saw someone, kicked whatever he came across, and alternated between crying and laughing. His family all thought he had a mental illness, so they locked him in a small room. This was exactly what he wanted: to use the excuse to enter seclusion and cultivate in silence. Only after twelve years in seclusion did he attain the Dao. While in meditation, he observed that in Shandong Province there were seven disciples waiting for him to come and teach them, guiding them to become Immortals.

At that time, he had attained the five supernatural powers, so he used the power of spiritual travel to go to Penglai County in Shandong to guide his disciple Ma Yu. He thought, “When my master guided me that year, he disguised himself as a beggar. It would be more convenient for me to disguise myself as a beggar too.” So he disguised himself as a beggar and went begging every day, but he never saw Ma Yu, because the conditions were not yet ripe.

That Ma Ngọc was also a very wealthy man, and he had a very beautiful wife. Ma Ngọc was forty years old and had no children, which was a great disappointment. One day, as he sat sighing in his study, his wife asked him why he was sighing. He said: – “We’re both over forty and still have no children. When we pass away, there’ll be no one to inherit our estate.” His wife heard her husband say that he was worried because they had no children, so she said to Ma Yu: — “No children, no family, no karmic enemies; we are pure in body, so why not study the Way? We can understand life and transcend death; we can live long without growing old.” Ma Ngoc said, “Your idea is very good, but who should we study with?” His wife said, “I met a kind Daoist. We can follow him and study the Way; I think he will surely transmit the Dharma to us.” Mã Ngọc said, “Where is that person?” His wife said, “The faraway is at the ends of the earth, while the nearby is right before our eyes. I mean that old beggar who comes to our door every day to ask for food. His dignified bearing surely has some story behind it. Perhaps he has even come to guide and enlighten us.” After she said this, Ma Yu felt that she had a point and thoroughly agreed.

On the second day, Ma Yu respectfully invited the old man to the study and asked his name. The old man said: His surname was Wang, his given name Chongyang, and he was from Shanxi.

Ma Ngọc called his wife in to pay her respects to the old man and introduced her, saying: “This is my wife, Tôn Uyên Trinh. I humbly ask you, venerable sir, to instruct us.” — Wang Chongyang said, “I wouldn’t dare! I’m a beggar; how could I do such a thing?” At this time, Sun Yuanzhen expressed her heartfelt wish and asked the compassionate elder to accept her as a disciple. The elder granted her request and began preaching the scriptures and teaching the Dharma at Ma Yu’s home. Ma Yu resolved to donate his family’s property to the elder. Wang Chongyang used that property to establish a large spiritual center. People who shared the same aspirations and spiritual path gathered there—about a thousand in all—and practiced together.

There are two main conditions for cultivating the Way. First is the Dharma—the Dharma for cultivating oneself, that is, the method of practice. Second is material support, which sustains the Way; offerings of goods must be made to those who cultivate the Way. That place of practice has both the Dharma and material support, so everyone can practice with peace of mind, make progress in their spiritual cultivation, rejoice in hearing the Dharma, and seek nothing else.

A year later, Wang Chongyang fell ill. His whole body was covered in sores that bled and oozed pus, and he smelled foul and unpleasant. The disciples thought to themselves, “Our master has no genuine spiritual attainment, which is why he has fallen ill like this. He is like a clay Bodhisattva crossing a river, unable even to save himself. How could he possibly protect us?” They kept these thoughts to themselves and gradually all left. Only seven remained, staying by Wang Chongyang’s side, washing his sores and applying medicine without recoiling from the stench. Before long, Wang Chongyang had recovered, and he began preaching the scriptures and expounding the Dharma again.

These seven disciples were Ma Yu, Sun Yuanzhen, Qiu Changchun, Liu Changsheng, Hao Taiji, Tan Changzhen, and Wang Yuyang. Each had a room of their own. Ma Yu and Sun Yuanzhen were husband and wife, but they also lived separately and, for the sake of cultivating the Dao, did not associate with each other. This was a method of severing desire and eliminating attachment. The *Shurangama Sutra* says: “If the mind’s desires do not cease, it is like cooking sand to make rice.” A person who cultivates the Way, if they harbor thoughts of desire, will never attain the Way, just as sand can never be cooked into rice.

One day, Wang Chongyang manifested himself in Sun Yuanzhen’s room and said to her, “A woman without a husband is a resentful woman; a man without a wife is a solitary man. Yin and yang cannot be without one another; their union is the proper principle…”

As soon as Sun Yuanzhen heard this, she misunderstood and thought her master had entertained improper thoughts. Enraged, she left to find Ma Yu. When she reached the door of Ma Yu’s room, Ma Yu laughed and said, “I was just talking with our master in his room when he said, ‘Someone is looking for you. You should go back!’ And it turned out to be you. Why are you so angry?”

Sun Yuanzhen carefully recounted what had just happened. Ma Yu then comforted her, saying, “That was our master’s compassion, testing the state of your spiritual cultivation. ‘Resentful woman’ and ‘solitary man’ simply explain the principle that, among all things in the universe, yin alone cannot give rise to life, and yang alone cannot flourish. You misunderstood our master’s good intentions. Hurry to his room and repent.”

Ma Yu led her before their master to confess her fault. Sun Yuanzhen knelt before Wang Chongyang and wept, saying: — “Master! Please compassionately forgive your disrespectful disciple. You manifested yourself to instruct me, but I failed to realize it. Please enlighten me.” Wang Chongyang said, “To cultivate the Dao, one must have a superior place in order to attain fruition. At present, a True Person could emerge in the Luoyang area of Henan, but unfortunately, I cannot go.” Tôn Uyên Trinh asked, “Master! Why can’t I go there to practice?” – Wang Chongyang said, “Because you are too beautiful, people could easily obstruct you on the way, so you cannot go.” Tôn Uyên Trinh left without saying a word. When she got back to her room, she destroyed her beauty. Three days later, she had become an extremely ugly woman, her face covered in scars. She went to see her master. When Wang Chongyang saw her, he laughed aloud and said, “I’m very sorry, but there’s absolutely no problem with you ruining your looks.” She struggled to reach the city of Luoyang, found a cave to live in, and devoted herself to ascetic cultivation for twenty years, finally attaining fruition.

After Sun Yuanzhen left, Wang Chongyang fell ill and died not long afterward. The six disciples brought his remains back to Shanxi for burial. Afterward, each devoted himself to cultivation and attained realization, becoming one of the “Seven Perfected Ones.” Hac Tai Ge went to Mount Hua to cultivate. He dug a cave into the mountain as a place to practice. Once he had finished it, a Daoist came and asked for the cave, and it was taken from him. He dug seventy-two caves, but people came to ask for those too. Finally, he went to practice at the highest point on the summit of Mount Hua. No one ever came here; it was cut off from the outside world, a quiet place to practice. He, too, attained the Way.

Lưu Trường Sinh’s cultivation was different from everyone else’s. Other people went to secluded places deep in the forest to cultivate, ate no food cooked over a fire, and drank spring water; their minds were pure, their bodies pure, the air pure—everything was pure. But he went to crowded places to cultivate. He stayed right in the district where the courtesans were, spending all day until evening among them. One courtesan would stick a flower sprig in his hat, and another would do the same, so every day his hat was covered in flowers. Later, people called him the “Flower-Pinning Patriarch.” When his fellow disciples learned of his practice, they came to deliver him. Liu Changsheng said to them, “You have come all this way, a thousand miles, to deliver me. I am deeply grateful. I have nothing to offer you, so please have a cup of tea before you leave.” He then used the skin of his belly to make the water boil, brewed tea, and invited his fellow disciples to drink it as a token of gratitude. At that point, they clearly understood that he had completed his spiritual cultivation, and took their leave.

Qiu Changchun was the youngest of the seven people who practiced the Dao. Wang Chongyang loved him especially and was always testing him, so his master scolded him for everything he did, but he never got angry. One day, Wang Chongyang came down with a fever and wanted to eat meat, so he ordered a disciple to buy five catties of meat and hang it in his room, but he did not cook it. As the days passed, the meat rotted and countless maggots appeared, crawling back and forth. It smelled like a corpse and made people want to vomit. On the last day, Wang Chongyang said to the six others, “Today I want to invite you all to eat meat. Each of you may have one piece. Don’t cook it; eat it raw, and each person may have only one piece.” The other five did not dare to eat any. Only Qiu Changchun dared. He went over to where the meat was hanging, took down half of it, and slowly put it in his mouth. The more he chewed, the more fragrant it tasted; the more fragrant it tasted, the more he ate. Before long, the meat was gone. It was incomparably delicious, and he wanted to eat the other half as well. At that point, Wang Chongyang said, “Changchun! Don’t be greedy. Leave the other half for me to eat. You’ve already snatched the title of top Celestial Immortal from me—enough! Don’t eat it all.” When Qiu Changchun was young and strong, he practiced the Bodhisattva path, devoting himself to doing things to benefit others. There was a large river with no bridge across it. Although the water was shallow, the river was very wide, making it inconvenient for people to cross—especially the elderly, women, and children. Qiu Changchun resolved to carry people across the river without charging them. He did so every day, month after month.

One day, he carried a man skilled in physiognomy across the river. The man said to him, “Young man! Although you do virtuous deeds, your face bears the sign of a python blocking the mouth. You are certain to die of starvation.”

After hearing this, Qiu Changchun’s heart grew cold, and he no longer wished to cultivate. He thought that if he was destined to die of starvation, he might as well die sooner and be done with it. He went to the riverbank, found a large rock with a flat top that he could sleep on, and decided to starve to death there.

When he was on the verge of dying, for no apparent reason the river rose and flooded over the rock. A peach floated in with the water and drifted right to his mouth. Without realizing it, he swallowed the peach. His spirits immediately revived, and his strength returned. He jumped up and thought, “This time, when I get back to the mountaintop, I must not die of starvation.”

So he made a ring out of iron and hung it from a tree to hang himself. He neither ate nor drank, and no one knew how many days had passed. When he was about to die, he thought, “This time I can put an end to my life!” At that time, someone who was out gathering medicinal herbs saw him in that condition and asked, “What crime did you commit, my friend, to have to endure such torture?” Qiu Changchun recounts the reason for his death.

The herb gatherer said, “You renounced worldly life and took up religious practice for the sake of immortality. Now you have renounced worldly life, yet you want to starve to death—isn’t that a contradiction? You should know that if you devote yourself wholeheartedly to religious practice, you will not die.” Therefore, the herb gatherer searched for a key to unlock the iron ring. From then on, Qiu Changchun practiced asceticism.

One day, it began to snow, so he kept warm in a pile of horse manure, making himself a horse-dung cave to hide in, with a gourd shell on his head. The gourd shell could be used as a bowl for rice, as a cup for drinking water, to keep off the rain, and to shield him from the wind, so it was called the “All-Purpose Gourd.” At that moment, he was inspired to write a poem, so he composed one: “Your body is like a pile of dung, with a gourd on your head;
You were lucky to meet the Lord of Heaven when goose feathers fell.” At this point, a passerby heard someone speaking from inside the pile of manure and chanting about white vapor. The man was very rash, so he threw a roof tile at the spot where the white vapor was being chanted, hitting the gourd and breaking Qiu Changchun’s only possession. He then recited the remaining half of the verse: “One household eats its fill, a thousand households resent it; a piece of roof tile shatters the gourd.” Attain enlightenment immediately! During the Yuan dynasty, the emperor greatly revered him and often invited him to the palace to expound the teachings. Later, Qiu Changchun became very famous and renowned in Daoism.

The other three—Ma Danyang, Tan Changzhen, and Wang Yuyang—all cultivated themselves to the fruition of the Dao. Therefore, those who cultivate the Dao must endure hardship, bear hardship, and patiently withstand hardship before they can succeed in their cultivation. Qiu Changchun is the best example. There is nothing in the world that can be gained without effort, much less any notion of cakes falling from the sky. One must cultivate with one’s feet firmly planted on the ground, diligently and energetically applying oneself. Thus: “For every portion you sow, you reap a portion.” I hope everyone will make a strong effort, press forward courageously, and not retreat.

 

At that time, Bodhisattva Samantabhadra again addressed the great assembly, saying: “All you sons of the Buddha, you should know that the ocean of worlds contains oceans of pure expedient means numbering as many as the dust motes in the ocean of worlds.”

Commentary: At that time, the great Bodhisattva Samantabhadra again addressed the great assembly in the ocean assembly, saying: “Disciples of the Buddha! You should know that within the ocean of worlds are pure oceans of expedient means, as numerous as the particles of dust in the ocean of worlds.”

 

That is to say, because the Bodhisattvas draw near all good spiritual friends and share the same roots of goodness; because they increase vast clouds of merit that pervade the Dharma Realm; because they purely cultivate all vast, supreme resolutions; because they contemplate all the realms of the Bodhisattvas and abide in them; because they cultivate and uphold all the pāramitās until they are completely perfected; because they contemplate all the Bodhisattva stages and enter and abide in them; because they bring forth an ocean of all pure vows; because they cultivate all practices that lead to liberation; because they enter all oceans of adornment; and because they accomplish the power of pure skillful means.

Commentary: The ocean of worlds has ten kinds of purity.

1). Because all Bodhisattvas draw near to all good spiritual friends, their roots of virtue being alike.

2). Because the clouds of merit grow vast. Because clouds of merit can extend throughout the Dharma realm.

3). Because we practice together in purity the vast and sublime Dharma teachings, as well as the path of liberation.

4). Because they remain abiding while observing the entire realm of the Bodhisattvas.

5). Because cultivation disciplines all the pāramitās, thereby bringing every practice to completion.

6). By contemplating the grounds of all Bodhisattvas, from the First Ground up to Equal Enlightenment, one enters and abides in the stage of Equal Enlightenment.

7). Because everyone encourages one another, a pure sea of vows comes into being.

8). Because cultivating all the important practices leads one out of the three realms.

9). Because it enters into all the oceans of Bodhisattva adornments.

10). Because [one] is able to accomplish all the powers of pure skillful means.

 

There are as many of these as there are dust particles in the ocean of worlds.

Commentary: The ocean of pure expedient means of the ocean of worlds, stated briefly, has the ten kinds just mentioned above. Explained in detail, they are as numerous as the dust motes in the ocean of worlds.

 

At that time, Bodhisattva Samantabhadra, wishing to restate its meaning, relying on the Buddha’s power, looked toward the ten directions and spoke these verses:

Commentary: At that time, the great Bodhisattva Samantabhadra, wishing to restate the meaning just explained above, relied on the Buddha’s majestic power and surveyed the causes and conditions of all sentient beings throughout the Dharma realms in the ten directions, then spoke these verses. Without the Buddha’s aid, there would be no wisdom capable of expressing verses such as these.

 

All the adornments of every world-ocean
Arise from countless skillful means and the power of vows,
All world-oceans are ever radiant
Arise from immeasurable pure karmic deeds,

Commentary: All the oceans of the lands of the Buddhas (because they are vast, they are likened to oceans)—each land is adorned. This adornment is brought forth by the innumerable skillful means and vow-power of the Buddhas and Bodhisattvas. All the oceans of the lands of the Buddhas constantly radiate great light, illuminating other oceans of lands. This is brought forth and accomplished through the immeasurable, boundless pure karmic power of the Buddhas and Bodhisattvas.

 

For a long time, draw near to good spiritual teachers;
Together cultivate wholesome deeds, and all become pure;
Vast compassion extends to all sentient beings;
With this, adorn all the oceans of realms;

Commentary: From beginningless kalpas until now, we have continually drawn near to virtuous spiritual friends and cultivated wholesome deeds together, thereby becoming purified. The Buddhas’ boundless, great compassion extends to all sentient beings. The Buddhas use the power of their compassionate vows to adorn all the oceans of realms.

A spiritual mentor may help sentient beings turn away from the ten evil deeds and cultivate the ten virtues; this is a teaching for guiding people in the world. Or they may guide sentient beings to diligently cultivate morality, concentration, and wisdom, and eradicate greed, anger, and delusion; this is a teaching for guiding people beyond the world. We who practice the Way must make a vow to always draw near to spiritual mentors and stay away from evil companions. Drawing near to spiritual mentors not only supports our practice, but also gives us someone to rely on. Moreover, because our hearts earnestly yearn for the Dharma, even after a long time has passed, it does not feel long.

 

All Dharma-gate samādhis and the like
Meditation, liberation, skillful means, and grounds
In the presence of all Buddhas, all are purified and upheld
Through these, oceans of Buddha-lands are brought forth

Commentary: All eighty-four thousand Dharma doors and all the samadhis—that is, meditation, liberation, skillful means, and the stages. Bodhisattvas cultivate all these various samadhis to perfection at the bodhimandas of all Buddhas. They also purify and bring things into order, eradicate evil karma, and increase the roots of goodness. Hence: “Eliminate evil and increase goodness.” Through the merit of their cultivation, they can bring forth an ocean of Buddha-lands.

 

Giving rise to immeasurable, certain understanding,
Able to understand the Tathāgata as equal, without distinction,
The ocean of patience and skillful means has been cultivated and maintained,
Therefore, able to adorn and purify boundless Buddha-lands.

Commentary: A person who cultivates the Way must cultivate the Dharma-door of Prajñāpāramitā. Only by attaining wisdom can one develop the eye that discerns the Dharma, enabling one to choose the Dharma-door that accords with oneself. In this way, no doubts will arise, and one will clearly and accurately understand the Dharma-door one is cultivating. One must not be as if one were right but actually wrong, half believing and half doubting. If one can do this, then one has attained decisive understanding; otherwise, one has not. Only by giving rise to immeasurable decisive understanding can one understand things just like the Buddha, with no difference. A person who cultivates the Way must place importance on patience and forbearance. Whatever Dharma-door one cultivates, one can succeed only if one can endure; if one cannot bear it, one will not succeed.

We recite sutras and mantras, perform the morning service, and meditate in seated practice—all are expedient methods. They do not make us Buddhas as soon as we begin practicing; rather, they are practices of continual cultivation and purification. Before we become Buddhas, we must travel the path of expedient means. In the past, the Buddhas and Bodhisattvas perfected the vast ocean of expedient patience. Thus, the spiritual powers of the Buddhas can adorn and purify all the boundless oceans of lands.

The only Dharma-door for cultivators of the Way is endurance. For example, a fasting retreat is the simplest thing, yet someone without enough endurance cannot do it, or gives up halfway, starting but not finishing. Only someone with endurance can bring their merit to completion and succeed. At that point, their power of concentration increases greatly, and their desires diminish. Whatever merit they cultivate will remain with them. Endurance here means that even when you cannot bear something, you must bear it; even when you cannot stand something, you must endure it. This is the key. Endure a little, and you pass one obstacle; pass every obstacle, and you will attain accomplishment.

At present (autumn 1974), four monastics at our Gold Mountain Monastery are undertaking a “hunger retreat” (fasting). They plan to do it for forty-nine days or twenty-one days, and they have already been at it for more than ten days. Why must they undertake a “hunger retreat”? Because Gold Mountain Monastery has too little rice, vegetables, and tea, so they are undertaking one. A hunger retreat is a way to train one’s capacity to endure patiently. With that capacity, one can see things through from beginning to end and bring one’s merit to completion. Without it, one will surrender and retreat from the battlefield. I hope that all four of you will certainly be victors; don’t become bhikshus who surrender.

The author records: In the winter of 1975, many monastic and lay practitioners at Gold Mountain Monastery undertook hunger retreats lasting eighteen or twenty-one days, and all completed them successfully. Among them, Master Heng Guan and Master Heng Kong vowed to go thirty-six days without eating rice. Because of his official duties, Master Heng Guan continued to work regularly even though he did not eat rice. During the twenty-one-day hunger retreat without rice, he practiced with courageous diligence. Two American masters went thirty-six days without eating rice (they took no nourishing supplements, drinking only hot water). The author witnessed this with his own eyes; it is not a lie.

In the autumn of 1976, Venerable Heng Guan and Venerable Heng Kong, while at the City of Ten Thousand Buddhas, resolved to undertake a “hunger retreat,” fasting for thirty-six days without eating rice. They succeeded for a second time, inspiring everyone’s reverence. In the autumn of 1979, Venerable Heng Kong resolved to go seventy-two days without eating rice. Although he did not reach his intended goal, he set a record of sixty-eight days without eating rice, astonishing people. Some thought this was simply impossible, but that is what actually happened, and it cannot be denied. Medicine has no way to explain this. In August 1980, Venerable Heng Guan broke the record, going seventy-two days without eating rice.

Before undertaking the “hunger retreat,” Master Heng Kong went to the hospital for a checkup and discovered that he had a tumor in his blood (blood cancer). According to the doctors’ analysis of the test results, there was no treatment for this illness, and his life could be prolonged for at most forty-eight days. But Master Heng Kong set life and death aside and had no concern for this stinking skin-bag. Courageously and diligently, he began the “hunger retreat.” Sixty-eight days passed peacefully, and he was still alive. Instead, the incurable illness in his body mysteriously disappeared, transforming calamity into good fortune. This is a wondrous response between the Way and the practitioner, beyond all conception.

 

For the benefit of sentient beings, cultivate supreme conduct;
Vast merit and virtue continually increase,
Like clouds spreading across the boundless sky;
All oceans of worlds are thereby brought to completion.

Commentary: The Buddhas and Bodhisattvas, for the benefit of sentient beings, enable them to leave suffering and attain happiness, and to cultivate supreme practices. Their vast merit and virtue continually increase, ceasing only when they are complete. This is like clouds spreading across all of space. All the oceans of world-realms are thereby adorned and brought to completion.

 

All the perfections, as countless as dust motes in Buddha-lands,
Have all been cultivated and brought to completion;
The pāramitā of vows is inexhaustible;
From this arise pure oceans of Buddha-lands;

Commentary: All the immeasurable Dharma-gates of the pāramitās are as numerous as the grains of dust in the ocean of worlds. Through practicing all the pāramitās, they are brought to perfection, and both merit and wisdom are complete. The Bodhisattva’s vows of pāramitā are inexhaustible. If they were exhaustible, one would not be free and would not reach the other shore. All the oceans of pure realms arise from the pāramitā of vows.

 

Purifies and cultivates all unsurpassed dharmas,
Gives rise to boundless practices leading to liberation
Uses various skillful means to transform sentient beings
Thus adorning the ocean of lands.

Commentary: Single-mindedly and purely cultivate all incomparable dharmas, practicing through immeasurable Dharma gates to transcend the Three Realms. The Buddhas and Bodhisattvas use all kinds of skillful means to teach and transform sentient beings. Why do Buddhas teach and transform sentient beings? To adorn the ocean of lands. When there are sentient beings and Buddhas, the lands are adorned.

 

Cultivate and adorn the ground of skillful means
Enter the ocean of the Dharma gates of the Buddha’s merit
Cause all sentient beings to exhaust the source of suffering
Vast, expansive pure lands are all accomplished.

Commentary: In cultivating and teaching sentient beings, and adorning the lands of the Buddhas, one must have this skillful-means Dharma gate to attain the Buddha’s merits and accomplish the ocean of the Buddha’s Dharma gates. It universally enables all sentient beings to exhaust the roots of suffering. Then sentient beings have no suffering whatsoever, only joy. Thus the vast ocean of pure lands is fully accomplished.

 

The ocean of power is vast, without equal,
Universally causing all sentient beings to plant roots of goodness,
Making offerings to all Tathāgatas,
Boundless lands are all purified,

Commentary: The power of the ocean means the great power of spiritual transformations, the great power of awesome virtue, the great power of wisdom, and the great power of eloquence—all powers as vast as the ocean. This power is boundless and immense, with no other power able to surpass it. It enables all sentient beings everywhere to plant roots of goodness, awaken the aspiration for bodhi, swiftly attain the Buddha Way, extensively cultivate offerings, make offerings to all the Tathagatas, and vow to adorn boundless lands and render them pure.

 

At that time, Bodhisattva Samantabhadra again addressed the great assembly, saying: “O disciples of the Buddhas, you should know that in each world-ocean, the appearances of the Buddhas differ in number as countless as the dust motes in the world-oceans.”

Commentary: At that time, Bodhisattva Samantabhadra again said to the assembly: “Disciples of the Buddha! You should know that in each world-ocean, Buddhas appear in numbers as countless as the dust particles in the world-ocean.”

 

That is to say: sometimes manifesting a small body, sometimes manifesting a great body; sometimes manifesting a short lifespan, sometimes manifesting a long lifespan; sometimes adorning and purifying only one Buddha-land, sometimes adorning and purifying immeasurable Buddha-lands; sometimes revealing only the Dharma wheel of the One Vehicle, sometimes revealing the inconceivable Dharma wheels of the various vehicles; sometimes manifesting the taming of a small portion of sentient beings, sometimes showing the taming of boundless sentient beings.

Commentary: In the ocean of worlds, there are ten ways in which Buddhas appear differently.

1). Or a Buddha may appear in the form of a bhikṣu, sixteen feet tall; this is a small body.

2). Or a Buddha manifests as Rocana, a thousand zhang tall; this is a large body.

3). Or a Buddha appears in the world but enters Nirvana soon afterward; this is a short lifespan.

4). Or a Buddha appears in the world and lives for a very long time, passing through immeasurable kalpas before entering Nirvana; this is longevity.

5). Or there is a Buddha who adorns only one land.

6). Or there are Buddhas who adorn and purify immeasurable lands.

7). Or there is a Buddha who reveals the Dharma wheel of the One Vehicle, that is, the Buddha Vehicle.

8). Or Buddhas manifest the Dharma wheels of the various vehicles: the Mahayana of the Bodhisattvas, the middle vehicle of the Pratyekabuddhas, and the lesser vehicle of the Śrāvakas—all kinds of inconceivable Dharma wheels.

9). Or a Buddha may appear in the world, manifesting in order to subdue a few sentient beings, and then enter Nirvana.

10). Or a Buddha appears in the world, manifesting himself to tame boundless sentient beings, and only then enters Nirvana.

 

There are as many such [ones] as dust motes in the oceans of worlds.

Commentary: Buddhas appear in different ways throughout the ocean of worlds. Briefly stated, there are ten kinds; in detail, they are as numerous as the dust particles in the ocean of worlds.

 

At that time, Bodhisattva Samantabhadra, wishing to restate the meaning, relying on the Buddha’s power, gazed in the ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Samantabhadra, wishing to restate the meaning just spoken, relied on the Buddha’s great, awe-inspiring spiritual power, surveyed the worlds throughout the ten directions, and spoke the following verse.

 

The Buddhas employ all manner of skillful means,
And appear throughout all the oceans of realms.
All according to what sentient beings delight in
This is the Tathāgata’s power of skillful means.

Commentary: The Buddhas and Bodhisattvas are compassionate toward sentient beings to the utmost. What proves this? The Buddhas and Bodhisattvas use all kinds of expedient Dharma methods to teach and transform all sentient beings. The Buddhas manifest throughout all the oceans of worlds, each according to the sentient beings’ inclinations and desires. This is the Buddhas using the power of skillful means to teach and transform sentient beings.

 

The Dharma body of the Buddhas is inconceivable;
Without color, form, or image;
It can manifest myriad forms for sentient beings;
In accordance with their wishes, it lets them all see;

Commentary: The Dharma body of the Buddhas is inconceivable; hence the saying: “The mouth wishes to speak, but the words are lost; the mind wishes to grasp, but thought slips away.” That is to say:
The mouth wants to speak, but there is nothing left to say;
The mind wants to think, but not even a thought remains.

This Dharma body is apart from all characteristics; therefore, it has no color, no form, and no image. Yet it can manifest every kind of characteristic for sentient beings. Whatever body is suitable for delivering sentient beings, it manifests that body to expound the Dharma for them. In accordance with sentient beings’ preferences, it enables them all to see it.

 

Or, for sentient beings, manifesting a short lifespan;
Or manifesting an abiding life of immeasurable eons;
The Dharma Body pervades the ten directions and manifests before all;
Appearing in the world as appropriate.

Commentary: Or a Buddha appears in the world, manifesting a brief lifespan to teach sentient beings and make them all understand that everything is impermanent. Or a Buddha appears in the world, manifesting a long life and remaining in the world for countless kalpas. The Buddha’s Dharmakaya manifests throughout the ten directions and, in accordance with the conditions and capacities of sentient beings, appears in the world.

 

Some adorn and purify inconceivably
All the oceans of realms in the ten directions;
Some adorn and purify only one land,
Manifesting everything there without remainder.

Commentary: Or a Buddha appears in the world, adorning and purifying an inconceivable realm. All the oceans of Buddha-lands throughout the ten directions are adorned and purified. Or a Buddha appears in the world, adorning and purifying only one land; abiding in that world, he manifests there and does not go to other lands to adorn them.

 

Or according to what sentient beings delight in,
They manifest inconceivable kinds of vehicles;
Or some proclaim only the Dharma of the One Vehicle;
Within the One, skillful means manifest the infinite;

Commentary: Or there are Buddhas who, in accordance with the beings’ preferences, manifest inconceivable Dharma vehicles. Or there are Buddhas who expound only a single Dharma vehicle, which is also the Buddha Vehicle. Within this one Dharma vehicle are encompassed immeasurable skillful means and Dharma gates.

 

Some naturally attain perfect enlightenment;
causing a few sentient beings to abide in the Way.
Some can, in a single thought,
awaken countless deluded beings.

Commentary: Or a Buddha appears in the world and spontaneously attains perfect enlightenment, enabling a few sentient beings to accomplish the path. Or a Buddha appears in the world and, in a single moment, can teach and transform immeasurable sentient beings, bringing them to awakening.

 

Or, from the pores, clouds of transformation emerge;
Manifesting immeasurable, boundless Buddhas
All worlds behold them
By various skillful means, they deliver sentient beings

Commentary: Or a Buddha appears in the world, and within each pore, clouds of transformations appear, manifesting immeasurable, boundless Buddha bodies. All sentient beings in all the worlds of the ten directions see the Buddhas there turning the Dharma wheel, using all kinds of skillful means and Dharma teachings to guide and liberate all sentient beings.

 

Some have voices that pervade everywhere;
In accordance with their inclinations, they teach the Dharma;
Throughout inconceivable great kalpas,
They tame an immeasurable ocean of sentient beings

Commentary: Or a Buddha appears in the world and expounds the Dharma, whose sound resounds throughout the entire Dharma Realm, teaching in accordance with the inclinations and wishes of sentient beings. For inconceivable great kalpas, the Buddha tames immeasurable sentient beings, stubborn as the ocean.

 

Or there are immeasurable, magnificently adorned lands;
Pure assemblies sit solemnly; pure assemblies sit solemnly.
Buddhas spread like clouds throughout their midst;
The seas of realms in the ten directions are filled everywhere.

Commentary: Or there are Buddhas who adorn immeasurable, boundless Buddha-lands. In every land, a Buddha sits majestically amid a pure assembly, turning the great Dharma wheel, beating the great Dharma drum, and teaching and transforming sentient beings. The Buddha’s body is like a mass of clouds spread across the sky. Throughout the oceans of Buddha-lands in the ten directions, there is no place where they are not present.

 

The Buddhas’ skillful means are inconceivable
In accordance with sentient beings’ minds, they all appear before them
They dwell everywhere in lands adorned in myriad ways
All lands throughout the worlds are completely pervaded.

Commentary: All the skillful means of the Buddhas are inconceivable. They can accord with the minds of all sentient beings and appear before them, abiding everywhere in the various adorned lands. Throughout all lands filling empty space and pervading the Dharma Realm, Buddhas dwell within them, teaching the Dharma.

 

At that time, Bodhisattva Samantabhadra again addressed the great assembly, saying, “All you Buddha-sons, you should know that the ocean of worlds abides for a number of kalpas equal to the number of dust motes in the ocean of worlds.”

Commentary: At that time, Bodhisattva Samantabhadra of Great Practice again addressed the great ocean assembly, saying, “Disciples of the Buddha! You should know that the world-ocean has as many kalpas of abiding as there are dust particles in the world-ocean.” To represent the longest spans of time, Indians use asaṃkhyeya kalpas, as many as the grains of sand in the Ganges, nayutas, inconceivable numbers, immeasurable numbers, and so on. These are all terms for very large numbers; they also use eighty-four thousand.

 

That is to say, some abide for asaṃkhya kalpas, some for immeasurable kalpas, some for boundless kalpas, some for incomparable kalpas, some for innumerable kalpas, some for unnameable kalpas, some for inconceivable kalpas, some for immeasurable kalpas, and some for inexpressible kalpas.

Commentary: The World Ocean has ten kinds of kalpa-duration:

1). Or there are oceans of worlds that endure through a long abiding kalpa, for an asamkhyeya number of kalpas, neither destroyed nor emptied, and continue to exist.

2). Or there are world-oceans that endure through the abiding kalpa for a long time, for countless kalpas.

3). Or there are oceans of worlds that endure the abiding kalpa for an immeasurable number of kalpas.

4). Or there are world-oceans that endure a long abiding kalpa for an immeasurable length of time.

5). Or there are world-oceans that endure through the abiding kalpa for an incalculably long time.

6). Or there are oceans of worlds that endure through an abiding aeon for an immeasurably long time.

7). Or there are world-oceans that abide for a long time, for an inconceivable number of kalpas.

8). Or there are world-oceans that endure through the abiding kalpa for an immeasurable length of time.

9). Or there are world-oceans that endure through the abiding kalpa for an inconceivable length of time.

10). Or there are world-oceans that abide for ineffable, ineffable kalpas.

 

Thus, there are as many world-oceans as there are dust motes.

Commentary: As for the kalpa-abiding of the ocean of worlds, put simply, there are ten kinds, as mentioned above. Explained in detail, they are as numerous as the dust motes in the ocean of worlds.

 

At that time, Bodhisattva Samantabhadra, wishing to restate the meaning, relying on the Buddha’s power, gazed in the ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Samantabhadra, wishing to restate the meaning just spoken above, relied on the Buddha’s great awe-inspiring spiritual power, surveyed all sentient beings throughout the Dharma realms of the ten directions, and spoke these verses.

 

The myriad kalpas in the ocean of worlds
Adorned by vast skillful means
The lands of the ten directions are all seen
Their many distinctions are all clearly understood

Commentary: Their countless differences are all clear Each world-ocean passes through all kinds of different kalpas; this is adorned and brought to completion by the Buddhas’ vast skillful means and vow-power. They can all be seen at once throughout the lands of the ten directions. The lifespan of each world-ocean—whether long or short, and how many kalpas it lasts—can be seen completely and very clearly.

 

I behold the oceans of worlds in the ten directions;
The number of kalpas is immeasurable, equal to sentient beings;
Some are long, some short, or without bounds;
With the Buddha’s voice, I now expound them;

Commentary: Bodhisattva Samantabhadra said, “I see all the world-oceans in the ten directions, with kalpas immeasurable and boundless in number, equal to the number of sentient beings. Some kalpas are long, and some are short. A long kalpa does not depart from a single thought, nor does a short kalpa depart from a single thought. A single thought can become immeasurable kalpas, and immeasurable kalpas can in turn become a single thought, as one wishes. Whether long, short, or boundless, through the Buddha’s voice, in every world the wondrous Dharma is being expounded.”

 

I see all the oceans of realms in the ten directions;
Some abide for kalpas as numerous as the dust motes of lands.
Some abide for one kalpa, or for numberless kalpas,
Each with vows of every kind, all differing.

Commentary: Bodhisattva Samantabhadra continued: “I see that in the sea of Buddha-lands throughout the ten directions, some worlds endure for as many kalpas as there are dust motes in Buddha-lands, some worlds endure for one kalpa, and some worlds endure for immeasurable kalpas. These are the vows of the Buddhas, the vows of the Bodhisattvas, and the vows of sentient beings—all kinds of different vows.” Some are wholly pure, some wholly defiled;

 

There are realms wholly pure or wholly defiled.
Or purity and defilement may be mingled;
The ocean of vows establishes myriad distinctions,
Abiding in the thoughts of sentient beings.

Commentary: Or there are worlds that are completely pure, worlds that are completely defiled, or worlds that are half pure and half defiled, with the two mixed together. The Vimalakirti Sutra says: “When the mind is pure, the Buddha-land is pure.” At that time, the Venerable Śāriputra grew doubtful and thought, “If a Bodhisattva’s mind is pure, then the Buddha-land is pure. When Śākyamuni Buddha was practicing the Bodhisattva path, could it be that His mind was not pure? Why, after He became a Buddha, is this Saha world still impure? Why is it still an evil age of the five turbidities?” After the Venerable Shariputra had conceived such a deluded thought, the Buddha Shakyamuni, knowing this, said to the assembly: “This world of mine is inherently pure, but you cannot see it. Whom, then, do you blame?” As soon as he had finished speaking, the Buddha pressed the ground with his toe. Instantly, the three thousand great thousand worlds were transformed, adorned with the seven treasures. At the same time, everyone in the assembly was seated on a great jeweled lotus. They all saw it and praised it as something they had never seen before, saying that it was truly wondrous.

When sentient beings are defiled, they see the world as impure. When sentient beings are pure, they see it as undefiled. This manifests according to the minds of sentient beings. The ocean of vows establishes the worlds of Buddhas and Bodhisattvas, which have all kinds of differences; those realms are all formed by the thoughts in the minds of sentient beings.

 

In ages past, practiced for kalpas as numerous as the dust motes of the worlds
Attained the Great Pure Ocean of Worlds
The realms of all Buddhas are fully adorned
Abiding forever through boundless, vast kalpas

Commentary: Long ago, when the Buddha was cultivating the path, he passed through kalpas as numerous as the dust particles in the lands of the realms before attaining the vast, pure World-Ocean. The realms of the Buddhas within that vast, pure World-Ocean are all fully adorned and pure, and abide forever throughout boundless, vast kalpas.

We are now in the Dharma-ending age. Good spiritual friends are nowhere to be found, while evil spiritual friends are everywhere. Some people who study the Buddhadharma become more and more diligent in their practice; they may even forget to eat and sleep, unaware of where their bodies are. Others study for a while, then grow weary, give rise to deluded thoughts, and feel that the practice is truly arduous and utterly meaningless—surely it would be better to return to lay life! Then they could marry, eat meat and drink alcohol, and go dancing. How carefree and at ease that would be! You should know: although it may seem very carefree and at ease… Buddhism in the West is just beginning, and there are difficulties everywhere. It is through hardship and adversity that talented people are produced. I often say to you: “I came to this country so that Buddhism could create living Buddhas, living Bodhisattvas, and living Patriarchs. Whoever among you is a living Patriarch will succeed; whoever is a living Bodhisattva will succeed; and whoever is a living Buddha will succeed. As long as you practice in accordance with the Dharma, you will attain success.” Kim Sơn Temple is the mother of Buddhism in the West. No matter what, we must support our mother and make offerings to her. It may be one thing not to be filial to our mother, but we must not kill her. At present, there are people who not only fail to support Kim Sơn Temple but instead specialize in destroying it, wanting to become worms in the lion’s body and devour the lion from within. They eat Buddhist food and wear Buddhist robes, yet specialize in speaking ill of Buddhism. Such people will certainly fall into hell. You should remember this! We must not create a mixture of wholesome and unwholesome karma within Buddhism. It is truly pitiful.

 

Named Various Jewels of Light
Or named Equal-Sound Flame-Eye Treasury
Dust-Free Light and the Auspicious Eon
This Pure Eon encompasses all

Commentary: There is a world-ocean named Various Treasures’ Light. There is a world-ocean named Equal Sound Flame-Eye Treasury. There is a world-ocean named Dust-Free Light. There is a world-ocean named Worthy Kalpa. The past kalpa is called the Adornment Kalpa. The present kalpa is called the Worthy Kalpa, because a thousand sages become Buddhas in the same kalpa. The future kalpa is called the Constellation Kalpa, which can encompass all kalpas.

 

In a pure kalpa, one Buddha arises
Or in one kalpa, countless Buddhas appear
Through the boundless power of skillful means and great vows
One enters all kinds of kalpas

Commentary: Or there are worlds in which, during an Eon of Purity, one Buddha appears in the world, or in which immeasurable Buddhas appear in the world during a single eon. These are the eons of the ocean of worlds, all brought to completion through the Buddhas’ inexhaustible power of skillful means and great vows; thus, all kinds of eons can be brought to completion.

 

Or immeasurable kalpas enter a single kalpa;
Or again, one kalpa enters many kalpas
All the oceans of kalpas, through manifold means
The lands of the ten directions all appear clearly.

Commentary: Or immeasurable kalpas may be made into one kalpa, or within one kalpa there may again be immeasurable kalpas; this realm is not fixed. In all the oceans of kalpas are all kinds of different gates, manifesting with perfect clarity in the lands of the ten directions.

 

Or the adornments of all kalpas
Within one kalpa, all are seen manifestly;
Or the adornments contained within one kalpa
Permeate all boundless kalpas.

Commentary: Previously, the lengths of kalpas were discussed; now their adornments are being discussed. Some worlds are adorned with gold, some with silver, and some with mani jewels or other precious gems. The adornments of all kalpas can all be fully manifested within a single kalpa, revealing every kind of splendid realm; they also pervade all boundless kalpas, all adorned in this way.

 

Beginning with a single thought, it ultimately becomes a kalpa;
All arise depending on the thoughts of sentient beings;
All oceans of worlds and kalpas are boundless;
By one skillful means, all are purified;

Commentary: How are kalpas formed? They arise from a single thought of sentient beings. A single thought can extend into immeasurable kalpas, and immeasurable kalpas can in turn be gathered into a single thought. From the arising of a single thought, a world comes into being—this is a kalpa. All of this depends on the deluded thoughts in sentient beings’ minds, from which this illusory realm arises. All the oceans of kalpas are immeasurable, boundless, and inexhaustible. The Buddhas use a single expedient Dharma-gate to make all kalpas pure.

A kalpa has four phases—formation, abiding, destruction, and emptiness—and all arise from the false thoughts of sentient beings. It is not only kalpas that are like this; everything at all is likewise. Because sentient beings have so many false thoughts, they create a world—that is, a planet. Or stars, the sun, the moon, and so on. Some people do not believe this principle, but believe in scientific principles, thinking that the Earth, stars, the sun, and the moon came into being from various elements, and absolutely did not arise from the false thoughts of sentient beings.

Of course, you say it isn’t; I won’t insist that it is either. But I offer a fact as proof. For now, I’m only talking about chicken eggs. A chicken egg is not a chick to begin with; it gradually warms as the mother hen gives rise to deluded thoughts day after day. If there is only one egg, the hen will not give rise to deluded thoughts. Of course, when there are about ten eggs in one place, the hen will give rise to deluded thoughts, imagining that the eggs will hatch into a brood of chicks. She works hard every day, carefully incubating the eggs, sometimes changing their positions and moving the eggs underneath to the top so that the warmth is evenly distributed. After twenty-one days, the chicks hatch out of the eggs and gradually learn to walk. The first thing they do is look for food; the second is sleep. So eating and sleeping are innate nature, possessed by all sentient beings.

The Shurangama Sutra says: “Womb-born beings come from emotion, egg-born beings are produced by thought, moisture-born beings arise through union, and transformation-born beings come about through separation.” Womb-born, egg-born, moisture-born, and transformation-born beings come into existence through karmic retribution. Emotion, thought, union, and separation are all brought about by karmic causes. This principle is explained very clearly. Looking at a hen incubating eggs, we can see that the world of chickens is created by false thoughts; other worlds are created in the same way. The worlds of humans, cows, dogs, cats, birds flying in the sky, and fish swimming underwater are all created through emotion, thought, union, and separation.

When a hen gives rise to a single thought, deluded thoughts arise. These deluded thoughts arise from ignorance. Ignorance conditions formations—that is, actions—so she incubates the eggs. Formations condition consciousness: there is consciousness within the egg, which is also the embryo. Consciousness conditions name and form. Under the influence of warmth, the embryo begins to develop, with name (the nervous system) and form (the physiology). Name and form condition the six sense bases, giving rise to eyes, ears, nose, tongue, body, and mind. Once the six sense bases have developed, feathers gradually grow over the whole body. When fully developed, the chick comes out of the eggshell into this world. At that point, the faculty of touch becomes active. With contact, there is feeling. With feeling, there is becoming. With becoming, there is birth. With birth, there is aging. With aging, there is death. This is the principle of the twelve links of dependent origination and karmic retribution across the three lifetimes.

When a hen broods over her eggs, that is the kalpa of formation; when the chicks hatch, that is the kalpa of continuance; when they grow up and are killed, or die of illness, that is the kalpa of decline; and when their bodies are no more, that is the kalpa of emptiness. A chicken’s body passes through these four stages: formation, continuance, decline, and emptiness.

After the chicks are born, deluded thoughts begin to arise in them: they want to look for food, and once they have eaten their fill, they want to find a place to sleep. Even chicks have thoughts of greed and desire. They fight over food, trying to protect their own interests and keep other chickens from taking them away. If even small animals are like this, how much more so are intelligent human beings? For fame and profit, we contend and compete, each refusing to yield to the other. Small animals fight among themselves, while larger animals wage wars of aggression, plunging the world into chaos. If everyone is selfish and seeks only their own gain, the world will never know peace.

 

At that time, Bodhisattva Samantabhadra again addressed the great assembly, saying, “O sons of the Buddha, you should know that the oceans of worlds undergo distinct transformations over kalpas as numerous as the dust motes in the oceans of worlds.”

Commentary: At that time, the Bodhisattva Samantabhadra of Great Conduct again said to the assembly: “Disciples of the Buddha! You should know that the world-ocean has different transformations of kalpas, as numerous as the dust particles in the world-ocean.” Each world is one of the world-oceans in the ten directions. The very body of each world, in turn, branches out into world-oceans in the ten directions. Thus, the world-oceans and the worlds are boundless and limitless, endlessly layered upon one another. Though there are so many, when the Buddhas behold them with the Buddha-eye, they are perfectly clear and can still be counted. Bodhisattvas cannot attain this state, because their state is still not ultimate, unlike the state of the Buddhas, who comprehend everything from beginning to end and know and see it all.

Bodhisattvas who have just aroused the aspiration do not know the realm of Bodhisattvas of the First Ground. Bodhisattvas of the First Ground do not know the realm of Bodhisattvas of the Second Ground, and so on, until Bodhisattvas of the Tenth Ground do not know the realm of Bodhisattvas of Equal Enlightenment. Although they do not know, it is still not outside a single thought of sentient beings. The Ten Dharma Realms are all encompassed within a single thought of the true mind. Therefore, kalpas undergo different transformations, as numerous as the dust motes in the world-ocean.

The kalpas of the world-ocean may be long or short, many or few. Therefore, kalpas undergo different changes. The lifespan of each world is different, and when the time comes, changes will occur. It is like when we fall ill: before and after recovering, there are changes to a greater or lesser degree—either our temperament changes or our psychology changes. In short, there is always some change. Human beings are a small part, and the world is a large part, but both have their differences.

The principle taught in the Avatamsaka Sutra is one of perfect interpenetration without obstruction. There is no long or short, no large or small, no more or less, and no distinction between this and that. If you cling to distinctions, then you do not understand the principle of the Avatamsaka Sutra. In fact, in the Avatamsaka Sutra, phenomena and principle are equally important, with neither one favored. Thus, although those of the Two Vehicles were physically present at the Avatamsaka assembly, “they had eyes but did not see Vairocana, and ears but did not hear the perfect and sudden teaching.” Even if they were blind or deaf, they would still not be suited to this teaching, because their capacities were limited and shallow. But the great Bodhisattvas of the Dharma Body found great meaning in hearing it. The Avatamsaka Sutra teaches people to bring forth the bodhi mind and practice the Bodhisattva path, because Bodhisattvas delight in liberating sentient beings and attaining Buddhahood together.

My principle in lecturing on the sutras is to explain them plainly—the plainer, the better—so that everyone can clearly understand their meaning and grasp the truth, and anyone who hears the lecture can understand it. I oppose the kind of lecturing that chews over every word and swallows every phrase, going on and on only to end up 108,000 miles away from the sutra itself. It is like the stomach: although it is more than twenty feet long, it contains nothing but feces, so foul-smelling that it cannot be endured. What good is that? If people do not understand, no matter how much you say, it is all useless. If they do understand, just one sentence may be enough for them to grasp it, and that is still very beneficial.

 

That is to say, because the Dharma is thus, the ocean of worlds undergoes transformations through immeasurable kalpas of formation and destruction;

Commentary: The teaching is expressed like this. As stated above, worlds are formed through the deluded thoughts of sentient beings. Deluded thoughts give rise to confusion; giving rise to confusion means creating karma; creating karma means undergoing karmic retribution. That is how it is. Therefore, within one ocean of worlds, there are oceans of worlds in the ten directions, established therein. Within the oceans of worlds in the ten directions, another ocean of worlds is also established. The oceans of worlds collide with one another, and each world is established in its own place. Each ocean of worlds undergoes the kalpas of formation, abiding, destruction, and emptiness, and transforms.

An eon can also undergo calamities, and so there are four signs of transformation. In China there is the Bohai Sea (a gulf), and there are the Himalaya Mountains. Countless eons ago, the Bohai Sea was flat land. Countless eons ago, the Himalaya Mountains were sea. Because sentient beings’ karmic obstructions are so heavy, the earth undergoes changes, turning the sea into high mountains and flat land into sea. Hence the saying:

“The sea becomes a plain,
The plain becomes the sea.”

This phenomenon often occurs in the Yellow River basin. Some people often say, “For thirty years the river is to the east, and for thirty years it is to the west.”  This is a phenomenon of formation, destruction, and transformation.

Because defiled sentient beings dwell there, the ocean of worlds undergoes transformation during a defiled kalpa.

Because sentient beings are defiled, the ocean of worlds transforms the eon into a defiled one.

Because sentient beings are defiled within this ocean of worlds, this ocean of worlds becomes defiled, and a defiled realm manifests before them.

 

Because sentient beings who cultivate vast merit dwell there, the ocean of worlds is formed and transformed through kalpas of defilement and purity.

Commentary: Because sentient beings cultivate vast merit and possess abundant blessings, and because they dwell in this world-ocean in purity, this world-ocean therefore has both defiled and pure states. Within the kalpa of defilement and purity are immeasurable kalpas of transformation through formation, abiding, destruction, and emptiness.

 

Because bodhisattvas abide in faith and understanding, the ocean of worlds is transformed through kalpas of formation, defilement, and purity.

Commentary: Faith, understanding, practice, and realization are the four stages of the Avatamsaka Sutra. Only through faith can one understand; from understanding comes practice. Only through practice can realization be attained. Faith is the first step; therefore:

“The Buddha’s teachings are like the sea; only through faith can one enter.”

There is also the saying that: Faith is the source of the Way and the mother of merit; it nurtures all roots of goodness.”

If you have deep, unwavering faith in the Buddhadharma, one day you will understand it clearly. Faith is a fundamental requirement for studying the Buddhadharma. However, you must practice meditation and give rise to a sense of doubt. These two practices cannot be discussed in the same breath. To study the Buddhadharma, you must have faith. To practice meditation, you must necessarily raise a sense of doubt. Therefore: “Great doubt, great awakening; little doubt, little awakening.” It is like striking a bell: strike it hard, and it rings loudly; strike it lightly, and it rings softly; don’t strike it, and it doesn’t ring. Some people say, “Isn’t that a contradiction?” No, because the Dharma methods are different. The method of Chan meditation uses one false thought to control all the false thoughts. Hence: “Use poison to treat poison.” Suppress false thoughts until the mountains are exhausted and the waters run out, with no road in sight; turn around, and you awaken. At that time, one reaches a state in which there is no body or mind within, and no world without.

Now we are talking about the word “faith”—faith in the principles of the Avatamsaka Sutra. Once you believe in the Avatamsaka Sutra, you will understand its true meaning and practice in accordance with its principles. Only through practice can you realize the state described in the Avatamsaka Sutra. Thus, faith, understanding, practice, and realization are four interrelated stages. If you understand but do not put it into practice, it is like a hungry person talking about food: that cannot make them full. It is also like a poor person counting money for someone else; in the end, they are still poor and have nothing.

“All day long I count money for them,
Yet I don’t have a single coin.
If I say I don’t practice cultivation,
The fault is just the same.” Practice without understanding is like a blind person training a tail: a waste of effort, yielding no understanding.

This Faith-and-Understanding Bodhisattva (as long as you have complete faith and understanding, you are a Faith-and-Understanding Bodhisattva) abides in this world and cultivates abundant blessings. All beings who cultivate abundant blessings will have faith. These two kinds of beings in the world-sea all experience kalpas of defilement and purity. From defilement they transform into purity; from purity they transform into defilement. Defiled, defiled; pure, pure; pure, pure; defiled, defiled. Why? Because these two kinds of beings’ minds have not yet reached a state of unalloyed, perfectly pure, undefiled purity. That is, they have neither completely cast off all defilement nor fully brought forth purity. So defilement and purity are mixed together. There is purity and defilement, and there is defilement and purity. When these beings are diligent, they are pure; when they fall back, they are defiled. It is like this: one moment they want to leave the home life, cultivate the Way, leave the Three Realms, and realize fruition to become Buddhas—this is purity. The next moment they want to return to lay life, go home and take a wife, have children and grandchildren, and carry on the family line. They may tell their children to leave the home life and cultivate the Way. This is purity and defilement mixed together. Suddenly they are in heaven, suddenly below the earth; suddenly they are hungry ghosts, suddenly animals, suddenly asuras, suddenly human beings. In other words, in one thought they are in heaven, in one thought in hell, in one thought in the Buddha-realm, and in one thought in the human realm. This is the changing kalpa of defilement and purity.

What is a kalpa of transformation? It is a transformation brought about by a single thought. Why do you suddenly think you want to return to lay life? Why do you suddenly want to cultivate? These are all transformations between defilement and purity. The thought before was to cultivate—that was purity; the thought that followed was to return to lay life—that was defilement. Do not speak only of the world-ocean having kalpas in which defilement and purity transform; even in the minds of sentient beings there are kalpas of transformation.

Good and wise friends, you must deeply understand this principle. Why do I lack resolve? Why do I lack constancy? Why do I give up halfway and fail to see things through to the end? Why am I lazy? Why am I unwilling to take pleasure in doing hard work? Why don’t I become a disciple of the Buddha with right knowledge and right views? Why do I develop thoughts of wrong knowledge and wrong views? These are manifestations of a kalpa of transformation.

Because immeasurable sentient beings bring forth the Bodhi mind, the world-ocean transforms into an aeon of utter purity.

Because innumerable sentient beings give rise to the mind of bodhi, the ocean of worlds transforms the kalpa into one of complete purity.

Because immeasurable, boundless sentient beings in the world-ocean all arouse the mind of bodhi, this world-ocean transforms into a completely pure kalpa.

When the ocean of worlds is completely pure, the phenomena of the evil age of the five turbidities no longer appear. The more pure the ocean of worlds becomes, the purer it grows through diligence. Diligent today, diligent tomorrow, and more diligent with each passing day. Thus, it becomes purer day by day. Purity signifies clarity; defilement signifies confusion. Ignorance grows less and wisdom grows greater with each passing day—this is an eon transformed into purity.

The transformations of the kalpa all take place within our own minds, not outside. If they took place outside, then they would have nothing to do with us. We must investigate our own nature: its arising and cessation, its defilement, and its purity. We must apply our efforts here in order to understand it thoroughly; otherwise, a slight error will lead us far astray.

Because the Bodhisattvas each travel through the various worlds, the world-ocean transforms through kalpas of boundless adornment.

Because all the Bodhisattvas travel throughout the worlds, the world-ocean’s kalpa of boundless adornment undergoes transformation.

Bodhisattvas also often travel, but not to roam the mountains and enjoy the waters, admire the scenery, or visit famous scenic sites. Rather, they do so to draw near to the Buddhas, and so they all travel throughout the practice places of every world. The Buddhas use boundless kalpas to adorn their lands and welcome the Bodhisattvas to visit. This boundless adornment is right knowledge and right views. In short, having right knowledge and right views is purity; having false knowledge and false views is defilement. Now transform them into right knowledge and right views.

 

Because the bodhisattvas from all the world-oceans in the ten directions assemble like clouds, the world-oceans undergo transformation through immeasurable kalpas of great adornment.

Commentary: In the oceans of worlds in the ten directions, there are boundless, innumerable Bodhisattvas, all gathered in this bodhimanda. The Bodhisattvas of the ten directions are those of us who have aroused the Bodhi mind. The Kalpa of Great Adornment is our right concentration and right reception. The immeasurable world-ocean and the Kalpa of Great Adornment also undergo transformation.

Because the Buddhas, the World-Honored Ones, enter Nirvana, the adornments of the world-ocean are destroyed, and the kalpa undergoes transformation.

Because the Buddhas, the World-Honored Ones, enter Nirvana, the adorned world-ocean undergoes transformation during the kalpa of destruction.

Because the Buddhas, the World-Honored Ones, enter Nirvana, the adorned world-ocean becomes quiescent and extinct, transforming into the Pure Land of Eternal Quiescent Light; this kalpa undergoes a transformation.

Because the Buddhas appear in the world, all world-oceans undergo a transformation of kalpas, becoming vast, splendid, and pure.

Because the Buddhas appear in the world, all the vast world-oceans undergo transformations through kalpas of adornment and purification.

Because the Buddhas appear in the world, all the oceans of worlds are transformed into vast, magnificently adorned and pure kalpas.

When Bodhisattva Maitreya is born, the land of this world will be as smooth as a mirror, covered everywhere with precious flowers and soft grasses. All kinds of trees will flourish, laden with flowers and fruit. People will live to the age of eighty thousand years, endowed with wisdom, dignity, virtue, physical strength, and complete well-being, living in peace and happiness. There will be no disasters from floods, fires, or weapons, nor will there be hunger, thirst, or poisonous harm. Gardens, forests, ponds, and lakes will be found throughout the world, all filled with water possessing the eight virtues. This realm will come into being because a Buddha has appeared in the world.

 

Because of the Tathāgata’s miraculous powers and transformations, the kalpa of the ocean of worlds transforms into one of universal purity.

Commentary: Because the Buddha appears in the world and possesses supernatural powers and transformative abilities, the entire world-ocean is purified. Not only do Bodhisattvas manifest bodies to expound the Dharma, but Buddhas also frequently manifest bodies to expound the Dharma. This is the transformation of a pure kalpa.

The Chapter on Beholding the Stupa of Treasures in the Lotus Sutra describes three transformations of the land.

1). Transform the Saha World into a pure land, with lapis lazuli for the ground and jeweled trees for adornment; use real gold cords to mark the roads in eight directions.

In each of the eight directions, he manifested two hundred myriad kotis of nayutas of lands, causing them all to be purified.

3). Again, in the eight directions, each transformed into two hundred myriad kotis of nayutas of lands, all of them pure; therefore, this is called the third transformation.

 

There are as many worlds as dust motes in world-oceans such as these. At that time, Bodhisattva Samantabhadra, wishing to restate the meaning, relying on the Buddha’s power, observed the ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Samantabhadra, wishing to restate the meaning just spoken above, relied on the Buddha’s great and mighty spiritual power, surveyed all sentient beings throughout the worlds of the ten directions, and spoke this verse.

 

All lands in every realm
Arise according to the power of karma.
You should observe
The signs of transformation in this way.

Commentary: All the worlds arise according to the power of karma. The Buddha’s disciples should contemplate that this is how the kalpa transforms.

 

Defiled are all sentient beings;
Karmic delusions and bonds are fearsome;
Their minds make the ocean of realms
entirely defiled

Commentary: All sentient beings have greed, anger, ignorance, arrogance, and doubt—the five defilements. They give rise to delusion, create karma, and experience its retribution; this karma brings about bondage that is truly terrifying. Because sentient beings’ minds create karma, all the oceans of realms become defiled. Not only are the air and the environment defiled, but thoughts are defiled as well. Everything becomes a defiled world-ocean.

 

If one has a pure mind
And cultivates various meritorious deeds,
That mind makes the ocean of worlds
Defiled and pure.

Commentary: If sentient beings have pure minds and use those pure minds to cultivate the practices of all meritorious virtues, then they are also cultivating wisdom inwardly and merit outwardly. By cultivating all practices that benefit others, they cause all the oceans of land-realms to be either defiled and impure, pure and undefiled, or mixed with defilement and purity, not wholly one or the other.

Those who cultivate blessings may, because their karmic rewards are so great, cause the ocean of lands to contain both defiled and pure realms, making pure and defiled worlds intermingle. Why? Those who study this will understand. In general, people with blessings have many attachments and many defiled dharmas. From morning until night, they think only of indulging themselves and having fun. If they are not drinking, they are dancing. These are defiled dharmas.

Those who cultivate the Way believe that indulgence consumes one’s blessings, and that enduring suffering brings suffering to an end. Therefore, they do not focus on material enjoyment, but on spiritual cultivation. As a result, they are not lured or deluded by material things.

Some people say, “I have the power of concentration and am not deluded by material things. I have reached the state where, though my eyes behold forms, there is nothing within; though my ears hear worldly affairs, my mind takes no notice. I see, yet do not see; I hear, yet do not hear.” If you have attained such a state in which the mind does not stir, it is truly inconceivable. I hope everyone will pay special attention to this point: anyone can attain the state of an unmoving mind.

 

Those Bodhisattvas who have faith and understanding
are born in that kalpa;
according to what is in their minds,
they see things as defiled or pure.

Commentary: With faith and wisdom, one clearly understands all the dharmas of the Bodhisattvas born in that kalpa. Depending on whether their minds are defiled or pure, the worlds are likewise pure or defiled; both mixed defilement and purity can be seen.

 

Countless sentient beings
All arouse the aspiration for Bodhi
May their minds cause the ocean of worlds
To remain ever pure through kalpas.

Commentary: When all immeasurable and boundless sentient beings fully bring forth the Bodhi mind, they can transform delusion into enlightenment, causing all the oceans of worlds to transform from defilement into purity. They can transform the kalpa of the Five Turbidities into a pure kalpa. This is an abiding kalpa that is always pure.

 

Countless billions of Bodhisattvas
Went to the ten directions
Adorned without distinction
Within the kalpa, differences were seen

Commentary: All the countless billions of Bodhisattvas came to the bodhimandas throughout the ten directions. Their adornments were all alike, with nothing differing. Throughout all kalpas, because the karma of sentient beings differed, what they saw also differed.

 

Within each and every mote of dust,
Buddha-lands as numerous as dust motes,
Bodhisattvas gather together,
All lands are pure,

Commentary: Within each mote of dust are Buddha lands, as numerous as the dust motes. All the Bodhisattvas gather together in these lands, which are all magnificently adorned and pure.

 

The World-Honored One enters Nirvana
The adornments of that land perish
Sentient beings are not vessels of the Dharma
The world becomes defiled

Commentary: In all realms, when a Buddha appears in the world, sentient beings are people endowed with merit and blessings, and so everything is adorned. Take the five grains, for example: sow them once and harvest them seven times; when the proper time comes, they ripen naturally. When the Buddha enters Nirvana, all the adorned realms fall silent and pass away, for their adornments follow the World-Honored One into Nirvana. Sentient beings do not practice, and so do not become vessels of the Dharma; this causes the world to change from pure to defiled.

 

If a Buddha appears in the world,
All things are precious and beautiful.
In keeping with the purity of their minds,
All adornments are complete.

Commentary: If a Buddha appears in the world, then everything is precious and beautiful, purified according to the minds of sentient beings, and all splendors are fully manifested.

 

The spiritual powers of all Buddhas
Manifest the inconceivable
At that time, all the oceans of realms
Were entirely and universally pure.

Commentary: All the Buddhas’ supernatural powers manifested in an inconceivable manner. At that time, all the oceans of worlds were completely pure, without any defilement.

 

At that time, Bodhisattva Samantabhadra again addressed the great assembly, saying, “All you children of the Buddhas, you should know that the ocean of worlds has as many distinctions as there are dust motes in an ocean of worlds.”

Commentary: At that time, Bodhisattva Samantabhadra again addressed the assembly, saying: “Disciples of the Buddha! You should know that the ocean of worlds has as many kinds of non-difference as there are dust particles in the ocean of worlds.” Characteristics have forms and differences. Nature has no form and no differences. Just as people’s appearances differ, while their nature does not differ. The world-ocean contains many worlds; each world has a different appearance, while their nature does not differ.

 

That is to say: In each ocean of worlds, there are worlds numbering as many as the dust motes in the oceans of worlds, without distinction; in each ocean of worlds, the powers and majesty with which the Buddhas appear are without distinction; in each ocean of worlds, all the sites of enlightenment pervading the Dharma-realm of the ten directions are without distinction; in each ocean of worlds, all the assemblies at the sites of enlightenment of all the Tathāgatas are without distinction; in each ocean of worlds, the light of all the Buddhas pervading the Dharma-realm is without distinction; in each ocean of worlds, the manifested names of all the Buddhas are without distinction; in each ocean of worlds, the sounds of all the Buddhas pervade the oceans of worlds and abide for boundless kalpas, without distinction; in each ocean of worlds, the skillful means of the Dharma wheel are without distinction; in each ocean of worlds, all the oceans of worlds universally enter a single mote of dust, without distinction; and in each ocean of worlds, within every mote of dust, the vast realms of all the Buddhas, the World-Honored Ones of the three times, all appear, without distinction.

Commentary: The ocean of worlds is undifferentiated and is divided into ten kinds.

1). In each world-ocean, there are worlds as numerous as the dust motes in world-oceans, and all have mountains and rivers, great lands, animals, plants, and minerals, with no differences among them.

2). In every ocean-world, all the Buddhas who appear in the world have the same great awe-inspiring spiritual powers. Since Buddha and Buddha are alike, their powers are likewise alike.

3). In every ocean of worlds, all the Buddhas sit in the place of enlightenment, and throughout the Dharma realm in the ten directions, there is likewise no difference.

4). In every ocean of worlds, all the Buddha’s assemblies and places of enlightenment are likewise no different.

5). In every world-ocean, all the Buddha’s radiance, extending throughout the Dharma realms of the ten directions, is likewise without distinction.

6). In every world-ocean, all supernatural powers and transformations, and the Buddha’s ten epithets, are alike, without any difference.

7). In every ocean of worlds, all the sounds of the Buddhas pervade the entire ocean of worlds, abide for kalpas without end, and are without distinction in their fundamental nature.

8). In every world-ocean, all the Buddhas are turning the Wheel of the Dharma, using skillful expedient means to teach and transform sentient beings. Therefore: “First, use the hook of desire;
then lead them into the Buddha’s wisdom.” That is, first give sentient beings what they desire, and only then lead them into the Buddha’s wisdom. This is a skillful means. This nature is also no different.

9). In each world-ocean, all world-oceans enter a single dust mote everywhere, without distinction.

10). In every ocean of worlds, in every dust mote, the Buddhas, the World-Honored Ones of the three times, and their vast realms all appear therein, without distinction.

 

O disciples of the Buddha! The oceans of worlds are without distinction; in brief, they are as stated. If explained in detail, their number is that of the dust particles in the oceans of worlds.

Commentary: O disciples of the Buddha! The world-oceans without distinctions, briefly stated, are the ten kinds just mentioned above. If stated in detail, they are as numerous as the dust motes in the world-oceans.

 

At that time, Bodhisattva Samantabhadra, wishing to restate the meaning, relying on the Buddha’s power, surveyed the ten directions and spoke these verses:

At that time, Bodhisattva Samantabhadra, wishing to restate the meaning above, relied on the Buddha’s spiritual power, gazed throughout the ten directions, and spoke these verses:

 

Within one mote of dust are many seas of worlds;
Each distinct land is perfectly adorned and pure.
Thus the immeasurable enters into the one;
Every part is distinct, without confusion or mingling.

Commentary: Each mote of dust can contain innumerable oceans of world-systems. The Śūraṅgama Sutra says: “At the tip of a hair, the realm of the Jewel King appears;
Sitting within a mote of dust, [one] turns the great Dharma wheel.” How many particles of dust are there in our Buddha Hall? Within each particle of dust, Buddhas are turning the Wheel of Dharma and teaching living beings. Some people say, “That’s what you say, but in reality it’s all empty and ethereal.” Then tell me: what isn’t empty and ethereal? Aren’t human beings empty and ethereal too? After a person dies, nothing remains; the body is entirely gone, and only their nature continues to exist. If it were truly the case that even nature did not exist, then every problem would be resolved. Since nature continues to exist, nature and appearance are not two; nature is appearance, and appearance is nature. One and many are not two: within one particle of dust are immeasurable particles of dust. The immeasurable particles of dust begin with one particle of dust. A sea of worlds evolves from one sea of worlds. Thus, one and many do not hinder each other, and one and many contain one another. This is the realm of the Avatamsaka Sutra.

A realm is the land where each world is situated. This world is in Eastern Videha; that world is in Southern Jambudvipa; another world is in Western Godaniya; and yet another is in Northern Uttarakuru. Though these realms differ and are distinct from one another, they are all majestic and pure. Just as the one and the many encompass one another, with neither nature nor characteristics obstructing the other, immeasurable worlds can enter into a single dust mote. Each dust mote remains its own dust mote, with nothing mixed up or confused; all are perfectly clear. Each world remains its own world, without the slightest confusion or admixture.

 

In every dust mote are inconceivable Buddhas,
Universally appearing before sentient beings according to their minds.
All the oceans of worlds are pervaded,
Such skillful means make no distinction.

Commentary: Within every dust mote, inconceivable Buddhas turn the Dharma wheel, appearing before sentient beings in accordance with their minds and intentions. They reach every one of the oceans of Buddha-lands; there is nowhere they do not go. Such expedient Dharma-gates are all without distinction.

 

In every mote of dust are all the tree kings;
Their manifold adornments all hang down.
The lands of the ten directions all appear alike;
All are thus, without distinction.

Commentary: Within every dust mote are all the kings of Bodhi trees, adorned with the seven treasures and spread everywhere. This realm appears within every dust mote throughout the lands of the ten directions. It is the same everywhere.

 

Within each mote of dust are hosts of motes;
All together, they subtly surround the Lord among men.
They transcend all worlds throughout the universe,
Yet are neither crowded nor confused in form.

Commentary: In each dust particle, there are sentient beings as numerous as dust particles, dwelling within it and gathered around the Buddha. The Buddha within the dust particle expounds the Dharma, transcending all worlds and extending throughout all worlds. Within each dust particle, there is neither crowding nor disorder; everything is perfectly orderly and arranged. The sentient beings all sit in order, listening to the Buddha expound the wondrous Dharma.

No matter how many realms there are or how many sentient beings there are, there is still space within a speck of dust. What principle is this? It teaches people not to be attached. When you have the five eyes and six spiritual powers, you will naturally understand its meaning. You can also turn the great Dharma wheel within a speck of dust, and you can manifest the realm of the Jewel King at the tip of a hair.

 

In every single mote of dust, immeasurable light
Pervades all the lands of the ten directions,
There appear all the Buddhas’ bodhi practices,
All oceans of worlds are without distinction.

Commentary: Within every mote of dust is immeasurable, boundless radiance, shining throughout all the lands in the ten directions, where the methods for cultivating the bodhi practices of all Buddhas of the three times and ten directions are all manifested. Throughout all the oceans of Buddha-lands, that radiance is no different.

 

In each and every dust mote are immeasurable bodies;
Their transformations, like clouds, pervade everywhere;
With the Buddha’s supernatural powers, they guide all beings;
The lands of the ten directions are likewise no different;

Commentary: Within every particle of dust are innumerable Buddha bodies, innumerable Bodhisattva bodies, innumerable Pratyekabuddha bodies, innumerable Śrāvaka bodies, and innumerable bodies of other sentient beings, appearing like clouds and filling it completely. They use the Buddha’s supernatural powers to teach and transform all sentient beings. The realms in the ten directions are all like this, with no difference.

 

Each and every mote of dust expounds the many Dharmas
Those Dharmas are pure, like a turning wheel
Various skillful means and gates of freedom
All are expounded without distinction

Commentary: In every particle of dust, they expound the true reality of all dharmas. Those dharmas are supremely pure, like a turning wheel. Whatever one wishes, whatever one wants to say, all kinds of skillful means and Dharma-doors are freely expounded, without any difference.

 

A single mote universally proclaims the voices of all Buddhas,
Filling the Dharma vessels of all sentient beings.
It pervades and abides throughout the oceans of worlds for immeasurable kalpas;
Such sounds are likewise no different.

Commentary: In every mote of dust, the sounds of all the Buddhas are proclaimed everywhere; through those sounds, the Dharma receptivity in the minds of sentient beings is fully developed. Abiding throughout all the oceans of worlds for immeasurable kalpas, such sounds remain without distinction.

 

Boundless oceans of lands, wondrously adorned,
All enter within a single mote of dust.
Such are the spiritual powers of all Buddhas;
All arise from the nature of karma.

Commentary: Within each ocean of realms are immeasurable wondrous adornments. All these adornments are clearly manifested within every particle of dust, without any confusion. Why? Because such realms arise from the spiritual powers of the Buddhas and from the karmic nature of all sentient beings.

 

In each and every particle of dust are the Buddhas of the three times;
According to their wishes, all are enabled to see.
Their essential nature neither comes nor goes;
By the power of vows, they pervade the worlds.

Commentary: Within every dust particle are all the Buddhas of the ten directions and the three times, turning the Dharma wheel and teaching and transforming sentient beings. In accordance with the sentient beings’ inclinations, they enable them all to see. As for the Buddhas, their essential nature neither comes nor goes. It is through the vast power of the Buddhas’ vows that they pervade the world.

 

END OF CHAPTER 4