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
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Chapter 7 – Names of the Tathāgata
All the Buddhas throughout the ten directions and the three periods of time each have ten thousand titles. But because sentient beings have weak powers of memory, the Buddhas, out of compassion, decided to reduce the number from ten thousand titles to one thousand. As many kalpas passed, sentient beings’ memories grew weaker and weaker. They could not even remember the one thousand titles clearly. The Buddhas, feeling compassion for sentient beings, reduced the number again, from one thousand titles to one hundred. After a long time had passed, sentient beings still felt that was too many, so later the number was reduced to ten. From then on, each Buddha has ten titles. What are the ten?
1). Tathagata: “Thus” means to follow the true path; “Come” means to attain perfect enlightenment. In other words, it means to follow the true path and attain perfect enlightenment. The Diamond Sutra says: “The Tathāgata comes from nowhere and goes nowhere.” That is to say:
“The Tathagata
Comes from nowhere
And goes nowhere.” Furthermore, “Thusness” is the fundamental substance of principle, while “Coming” is the named aspect of phenomena. This means that principle and phenomena are not two. The fundamental doctrine is the harmony of principle and phenomena, and their unobstructed interpenetration: this is the Tathāgata.
2). Worthy of Offerings: The Buddha is worthy of receiving offerings from gods and humans and worthy of the reverence of people in the world; therefore, he is called the Worthy of Offerings.
3). Rightly and Universally Knowing: The Buddha has nothing he does not know (nothing is beyond his knowledge) and nothing he does not see (nothing is beyond his sight). The principles the Buddha teaches in expounding the Dharma are correct and definitive, and the radiance of his wisdom extends throughout everything; therefore, he is called Rightly and Universally Knowing.
4). **Perfect in Knowledge and Conduct**: The Buddha does not give rise to any of the various afflictive thoughts; this is completeness in knowledge. It means that the divine-eye knowledge knows all dharmas of the present life; the knowledge of past lives knows all dharmas of past lives; and the knowledge of the extinction of the outflows knows all future lives. The Buddha practices the six perfections and myriad practices; this is completeness in conduct. Thus, these together are called **Perfect in Knowledge and Conduct**.
5). Sugata, Knower of the World: Sugata means having gone to the realm of true goodness and beauty—that is, the other shore of Nirvana, where there is neither arising nor ceasing. Knower of the World means that the Buddha fully understands the wisdom of the sentient and insentient beings of the world.
6). Unsurpassed One: The Buddha’s wisdom is supreme, with nothing equal to it. The Buddha cultivated and realized the highest level, beyond which there is no further level to realize; therefore, he is called the Unsurpassed One.
7). Tamer of Men: The Buddha guides beings through virtue—that is điều—and subdues them through authority—that is ngự. The Buddha is the great man who guides and subdues sentient beings in the three realms.
8). Teacher of Gods and Humans: The Buddha is the great teacher of gods and humans. “Teacher” means a model and standard. He expounds the teachings of the five vehicles, benefiting sentient beings and guiding them.
9). Buddha: This is half of a Sanskrit word; in full, it is Buddhaya. In English, it is translated as “not a big family,” which can also be said to mean neither big nor small. Therefore:
“Neither great nor small,
Neither coming nor going,
The dust motes of the world,
Lotus thrones reflecting one another.”
Even the Buddha is not large, yet can:
“At the tip of a hair,
A jeweled king’s realm appears.
Seated within a speck of dust,
He turns the wheel of Dharma.”
A great world can appear at the tip of a hair. This is the realm of manifesting the great within the small. The Buddha is not small either: within a mote of dust, he can contain three thousand great thousand worlds. To bring the worlds of the ten directions into a mote of dust—this is the realm of manifesting the small within the great.
The Buddha can manifest the great within the small and the small within the great; the small and the great are unobstructed, so it is said that there is neither great nor small.
Where does the Buddha go? The Buddha does not go anywhere. Where does the Buddha come from? The Buddha does not come from anywhere either. Why does the Buddha neither come nor go? Because the Buddha’s Dharma body fills all of space and pervades the Dharma realm; it is nowhere and yet everywhere.
In the luminous worlds of the Buddhas, as numerous as the dust particles in oceans of worlds, they shine upon one another without obstruction. The light of this Buddha illuminates that world, and the light of that Buddha illuminates this world. They emit light toward one another, illuminating the entire Dharma realm; therefore, they are called lotus platforms shining upon one another. It can be spoken of as many, and it can be spoken of as one. One and many are not two; one and many are unobstructed. Great and small are unobstructed; here and there are unobstructed; all kinds of things are unobstructed. This is the realm of the Buddhas, with an inconceivable function.
Buddha has three meanings. “Buddha” is translated as “Awakened”:
I). Self-awakening.
II). Awakening others.
III). Complete awakening.
Ordinary beings are unenlightened. Those of the Two Vehicles awaken themselves. Bodhisattvas awaken others. Buddhas have perfected awakening.
I). Self-awareness: Whatever one does, one turns inward and reflects, looks within oneself, and maintains a spirit of introspection. In other words, one is not confused; not being confused means being truly clear. Being truly clear benefits sentient beings.
II). Awakening others: This means benefiting oneself and benefiting others. That is the idea of benefiting oneself and others.
III) Perfected Enlightenment: In the past, the Buddha was once a deer king. Though he was a deer king, he transformed a human king, leading him to turn away from evil and toward good, and to give rise to the bodhi mind. When the Buddha was at the causal stage, he vowed to benefit sentient beings lifetime after lifetime and to perfect his own awakening. This is the perfection of enlightened practice. Therefore, it is said: “The three awakenings are complete, and the myriad virtues fulfilled”—hence the name Buddha.
10) The World-Honored One: The Buddha is the most revered in both the mundane and supramundane worlds; “supramundane” means having gone beyond the Three Realms. The Buddha is the one most revered by the gods and humankind.
If we want to learn Buddhism, we must first benefit sentient beings, not just ourselves. People in the world today are utterly confused. It is our responsibility as practitioners to guide and lead them, helping them walk the right path and not fall into misguided ways. This is the work of awakening ourselves and awakening others. With continued practice, we will attain perfection. Therefore, there is a saying: “Grind iron into a needle; with perseverance, success will naturally follow.” This is the seventh chapter of the Avataṃsaka Sūtra, and so it is called “The Seventh Chapter: The Names of the Tathāgatas.” In the six preceding chapters, Bodhisattva Samantabhadra, at the Bodhi Practice Ground, expounded the teachings in reliance on the Buddha’s spiritual power. Now, in the seventh chapter, Bodhisattva Mañjuśrī, at the Hall of Universal Radiance, expounds the teachings in reliance on the Buddha’s spiritual power. The first assembly covered six chapters. The second assembly also covers six chapters, and now the second assembly begins.
What was said earlier was the section on generating faith, teaching people to understand cause and effect clearly. This chapter now discusses cultivating causes in accord with their results and generating understanding. When one practices cultivation at the causal stage, one is certain to attain the fully perfected fruition—that is, whatever cause one plants, one will obtain that result. Plant the cause of bodhi, and one will reap the fruit of Buddhahood. Hence it is called the section on cultivating causes in accord with their results and generating understanding.
At that time, the World-Honored One was in the country of Magadha, at the Aranya Dharma Bodhi site, having newly attained perfect enlightenment.
Commentary: At that time, the World-Honored One was in the land of Magadha, in an Aranya (a place of seclusion), beneath the Bodhi tree, seated on the diamond throne, having just attained perfect enlightenment.
When the Buddha was practicing austerities on Snow Mountain (the Himalayas), he ate only one sesame seed each day. The five brothers of Kaundinya practiced with him. Three of them thought that such austerities were unbearable, so they left and went to Deer Park to practice the Way. The Buddha practiced austerities on Snow Mountain for six years, but still did not attain enlightenment. He therefore abandoned ascetic practice and went to the Nairanjana River to wash away the dirt that had accumulated on his body over many years. He also accepted a bowl of cow’s milk offered by a female donor, and only then regained his strength. At that time, two of the five brothers of Kaundinya saw the Buddha doing this and thought that he had become discouraged. Therefore, they too left him and went to Deer Park to practice the Way. The Buddha went alone beneath the Bodhi tree, sat cross-legged upon the vajra throne, and vowed: “If I do not become a Buddha, I will not leave this place!” He sat in this way until the forty-ninth day. On the eighth day of the twelfth month, when he saw the morning star rise, he attained the Way and exclaimed: “Wonderful, wonderful! All sentient beings fully possess the wisdom and virtuous marks of the Tathagata, but because of deluded thoughts and attachments, they are unable to realize them.” After attaining enlightenment, he spent twenty-one days expounding the Great Vaipulya Buddha Flower Garland Sutra.
In the Hall of Universal Radiance, seated upon the lion throne of the Lotus Treasury.
Commentary: The Buddha was at the Universal Light Hall (about three miles southeast of the Bodhi tree, in the land of Magadha, by a bend in the Nairañjanā River. Tradition says that when the Dragon King saw the Buddha first attain perfect enlightenment while seated beneath the Bodhi tree, he built this palace for the Buddha. It was made of the seven precious jewels and radiated light in every direction, so it was called the Universal Light Hall). Seated upon the lotus-treasury lion throne, he expounded the wondrous Dharma to the great beings of the Dharma body.
The wondrous realization is fully perfected, and the two practices are forever ended; he realizes the signless Dharma and abides in the Buddha’s abode; attains the equality of the Buddhas and reaches the unobstructed realm; his Dharma cannot be overturned, and his actions are unhindered; he establishes the inconceivable and sees all three times everywhere.
Commentary: The Buddha has twenty-one kinds of merits; only the following ten will be briefly explained here.
1). Wondrous enlightenment is fully perfected: “Wondrous” means inconceivable, and “enlightenment” means awakening. Why is it called wondrous enlightenment? Because this awakening surpasses the principles of enlightenment of certain people and is supreme and unsurpassed; therefore, it is called unsurpassed, complete, and perfect enlightenment. Because awakening reaches its utmost point, it is called complete.
In short, there is nothing more to be awakened to. That is why the Buddha is also called the Unsurpassed One: he has attained perfect self-awakening, perfect awakening of others, and perfect awakening in practice. In other words, there is nothing he does not see; hence it is called the complete fulfillment of wondrous awakening.
Wondrous awakening can be called wondrous enlightenment, good enlightenment, or right enlightenment. The word “wondrous” in Sanskrit is *su*, which has three meanings: it can be translated as “wondrous,” “good,” or “right.” In short, this term refers to the Buddha’s complete virtue, perfect wisdom, and fully complete blessings. The Buddha’s virtuous qualities, wisdom, and blessings are all perfect, and so this is called the perfection of wondrous enlightenment.
The nine sentences below all arise from wondrous enlightenment and wondrous fulfillment. Wondrous enlightenment and wondrous fulfillment are the general principle, summarizing the meaning of those nine sentences. The nine sentences below are the particulars. The general is the particular of the general; the particular is the general of the particular.
2). The two practices that have been permanently severed: the afflictive practice and the cognitive practice.
– Afflictive conduct: Ordinary people, in their present state, have nothing but afflictions. Whenever anything does not go as they wish, they immediately become angry, and anger gives rise to afflictions. Where do afflictions come from? They come from selfishness and seeking benefit for oneself. Whenever something does not benefit oneself, one becomes angry. If something obstructs one’s interests or damages one’s reputation, afflictions arise. If one lets go of everything, clings to nothing, and forgives and is tolerant of others in all matters, what afflictions could remain? Therefore, even the slightest affliction must be eradicated forever, because afflictions obstruct the arising of the bodhi mind.
The practice of what is known: This is the obstruction of what is known. The obstruction of what is known obstructs what can be known. Because they have this obstruction, they are hindered by what they know. People of the Two Vehicles have this obstruction. They say, “If I cultivate the Four Noble Truths or the Twelve Links of Dependent Origination, I can understand birth and death and escape them. All the teachings we know were spoken by the Buddha. The Mahayana teachings were not spoken by the Buddha but are fabricated.” Everywhere, they take “I” as their premise. That is why people of the Small Vehicle are said to have little knowledge and few views, a small mind and a narrow capacity. Thus, they “give up midway”—that is, they abandon the path halfway and make no further progress. People of the Small Vehicle know the causes and effects of at most eighty thousand great kalpas, but know nothing beyond that. They know what is near but not what is far; there are things they know and things they do not know; they know the mundane but not the noble. Hence, there is a saying: “The First Ground does not know the Second Ground.
The Tenth Ground does not know Equal Enlightenment.
Equal Enlightenment does not know Wondrous Enlightenment.” If there is even the slightest difference, one cannot know. It is like elementary school students not understanding middle school textbooks, and middle school students not understanding university textbooks—the principle is the same. If you are not at the same level, you cannot know that realm. Those of the Two Vehicles can observe ordinary people very clearly; they can clearly see whatever you think in your mind and whatever your body does. But what deluded thoughts do Bodhisattvas give rise to? They cannot know that either. What practices Bodhisattvas are preparing to cultivate is something those of the Two Vehicles have no way of knowing, because their power of observation cannot reach the Bodhisattvas’ realm.
When the Buddha was still in the world, an old man over eighty years old wanted to renounce the household life and cultivate the Way. He went to Jetavana Monastery to ask to be ordained. Unfortunately, the Buddha had gone out to beg for alms that day. The Arhats used their supernatural powers to observe the old man’s karmic affinities, but could not find even the slightest root of goodness in him. Why? Because they could only know the causes and conditions within eighty thousand great kalpas. After everyone had observed him, they still could not find the slightest root of goodness, so they refused to let the old man be ordained. Those great Arhats said to him: “Old man! Because you have no wholesome roots for renouncing the world, you cannot become a monk. You have not planted the seeds of bodhi, so you are not qualified to renounce the world. Please go back!” – The old man, hearing this, was so disappointed that he said, “I feel that human life is impermanent, with much suffering and little joy. I sincerely wish to practice the Way and seek liberation; I do not wish to rely on the Buddha merely to wear robes and eat. I beg you, venerable ones, in your compassion, to make an exception and accept me as a novice śrāmaṇera.” The old man pleaded three times, but still was not allowed to renounce the household life, so he took his leave and departed from Jetavana Monastery. The more he thought about it, the more heartbroken he became: “The Buddha’s disciples are not compassionate. They say I have no good roots—so when will I ever have good roots? When will I be able to become a monk?” Thus, he walked along weeping and, without realizing it, came to the bank of the Ganges. He thought of killing himself; he no longer wanted to live. Just as he was preparing to jump in, the Buddha appeared.
– The Buddha asked, “Old man! What are you doing? Don’t do that; this is the most foolish thing to do.” The old man wept and said, “I want to renounce the world and cultivate the Way. I went to Jetavana Monastery, but the Buddha’s disciples wouldn’t let me be ordained, saying that in a previous life I had not planted the good roots needed to renounce the world. I feel that there’s no meaning in living anymore; I might as well die and be at peace!” – The Buddha comforted him: “Don’t kill yourself. You must understand that human life is difficult to attain. Find the courage to go on living. I promise that I will let you become a monk.” – The tearful old man asked, “Who are you?” The Buddha calmly said, “I am Shakyamuni Buddha, the one you wanted to meet.” At that moment, the old man burst into tears, paid homage to the Buddha, and followed him back to the monastery. The Buddha performed the ceremony of taking refuge and ordained the old man. The great arahants found this strange, but did not dare ask the Buddha about it.
The old man renounced worldly life and practiced diligently day and night. Before long, he attained the state of an Arhat. At that time, the Arhats became curious and asked the Buddha to explain what karmic causes and conditions had enabled the old man to attain the fruit of Arhatship.
– The Buddha said, “You know only what happened within eighty thousand great kalpas, but you do not know what happened beyond eighty thousand great kalpas. Before those eighty thousand great kalpas, this old man was a woodcutter who went into the mountains each day to gather firewood. One day, he encountered a tiger in the mountains and hurriedly climbed a tree to escape it. The tiger was very clever: it bit into the tree trunk with its teeth and clawed at it to make him fall. In his terror, panic seized him, and he cried out, ‘Namo Buddha!’ The sound of ‘Buddha’ made the tiger leave, and the woodcutter’s life was spared. This is a case of someone who ordinarily never burned incense, but clutched at the Buddha’s feet when trouble arose. If he had recited the Buddha’s name all the time, he would have been reborn in the Land of Ultimate Bliss. Because he uttered ‘Namo Buddha’ once, he qualified to leave the household life. You know what is near but not what is far; you know the ordinary but not the sacred. There are things you know and things you do not know.” At that time, the great Arhats finally understood the causes and effects of the past and the future. There is nothing the Buddha does not know. The Buddha’s afflictions are also completely gone; therefore, it is said that the two practices are forever cut off.
3). Attaining the signless Dharma: “Attaining” means penetrating. To penetrate means to understand clearly. What is understood clearly? The signless Dharma. What is the signless Dharma? It is the inherently pure, wondrous nature of true suchness. “Inherently pure” means pure, requiring neither increase nor decrease—that is, neither increasing nor decreasing.
The Dharma of no characteristics means not clinging to any characteristics. How does one avoid clinging to any characteristics? How can the two practices be forever severed? One must attain complete, wondrous realization. If wondrous realization is complete in every respect, then the two practices are entirely severed, and one also attains the Dharma of no characteristics. These are all interconnected.
4). Abiding in the Buddha’s abode: The Buddha abides in loving-kindness and compassion, benefiting sentient beings as circumstances require. The Buddha also constantly abides in the noble, heavenly, and Brahma abodes.
What is the abode of the noble ones? “Noble” refers to the Hearers, Pratyekabuddhas, and Bodhisattvas. They abide in all samādhis.
What is heavenly dwelling? Heavenly beings dwell in the heavens of the six desires. Giving, keeping the precepts, and having a wholesome mind—these three are heavenly dwelling.
What is a Brahmā abode? It is dwelling in the form realm or the formless realm. The immeasurable states of mind are Brahmā abodes.
What is abiding in Buddhahood? It means practicing great compassion equally and constantly benefiting all sentient beings. That is abiding in Buddhahood.
5). Attaining equality with the Buddha: Realizing inherent purity and the wondrous nature of true suchness, and attaining supreme, perfect enlightenment, are all unobstructed wondrous transformations, inconceivable; therefore, one attains equality with the Buddha.
6). To reach a place where there are no obstacles means to attain the state of unobstructedness. How do we attain that state? We must cultivate, practicing the six paramitas and myriad practices, and use precepts, concentration, and wisdom to counter greed, anger, and delusion. If there is no greed, anger, or delusion, then there are no obstacles. From beginningless time until now, why have we not become Buddhas? Because we have not completely eradicated the three poisons of greed, anger, and delusion.
Every day, we say we should diligently cultivate precepts, concentration, and wisdom, and eliminate greed, anger, and delusion. We could change the word “diligently” to “lazily.” Then it would mean lazily cultivating precepts, concentration, and wisdom—in other words, not observing the precepts, not practicing concentration, and even less cultivating wisdom. We deceive ourselves, saying, “Today I’ll slack off for one day; tomorrow I’ll definitely diligently cultivate precepts, concentration, and wisdom.” When tomorrow comes, we haven’t slept enough and don’t have enough energy, so we put it off until the next day, telling ourselves we’ll definitely diligently cultivate precepts, concentration, and wisdom then. Tomorrow, tomorrow, tomorrow! A whole lifetime of tomorrows slips by, and in the end we never diligently cultivate precepts, concentration, and wisdom. So we might as well change it to “lazily” cultivating precepts, concentration, and wisdom.
If you are too lazy to cultivate the precepts, concentration, and wisdom, you can never immediately extinguish greed, anger, and delusion. Change the word “immediately” to “not,” and it becomes “not extinguishing greed, anger, and delusion.” The more of these three poisons, the better. You crave everything and are never satisfied. You crave beauty, fame and fortune, and pleasure. When you cannot get what you crave, anger arises; when anger arises, resentment follows. Once this way of thinking arises, delusion takes hold. When you are deluded, you break the precepts by killing, stealing, and engaging in sexual misconduct. In this way, you can never attain liberation. If you diligently cultivate the precepts, concentration, and wisdom, you can extinguish greed, anger, and delusion. Then, with no attachments, you attain liberation. Only when there are no obstacles have you truly attained freedom.
7) The Dharma Cannot Be Overturned: This means that the teachings set forth in all the sutras cannot be destroyed by non-Buddhists. In short, one must not be shaken by the false arguments of non-Buddhists with their wrong knowledge and views. This passage from the sutra especially emphasizes that one must never be shaken by the false doctrines of non-Buddhists. In particular, those who lack the power of concentration must be careful not to fall onto a wrong path. In short, once you have taken the Three Refuges in Buddhism, you must not believe in any other religion. People with religious faith all aspire to higher things, but they must believe in teachings that embody wisdom and truth. You must have the Eye of Discernment of the Dharma and choose a Dharma to practice in order to end birth and death. Only then will you no longer suffer in the six realms of the cycle of rebirth. Remember, remember! Do not be moved by circumstances; instead, you must be able to transform them.
8). Unimpeded conduct: This means that all actions are without obstruction. Whatever one does or sees, whatever circumstances arise, one is not shaken. When adverse circumstances arise, one must transform them. When favorable circumstances arise, one must transform them as well. Only then can one turn one’s back on worldly afflictions and accord with enlightenment. Otherwise, one will be carried along by circumstances and swept up in impurity, turning one’s back on enlightenment and accommodating worldly afflictions.
9). Establishing the Inconceivable: The teachings spoken by the Buddha are all inconceivable. Hence the saying:
“The path of words is cut off;
the realm of mental activity is extinguished.” That is to say:
Words have ceased completely.
The realm of thought no longer exists.
If one wishes to express it in words, one cannot; if one wishes to contemplate and ponder it in the mind, there is no way to do so. The path of speech has been cut off, and the realm in which the mind might function no longer exists. This is inconceivable. Hence, it is said: “The mouth wants to speak, but the words are already gone;
the heart wants a bond, but no thoughts remain.” The mouth wants to speak, but cannot utter a word; words are no longer there. The mind wants to grasp at objects, but thoughts and deliberations have died away. That is precisely the inconceivable.
10). Seeing throughout the three periods: This means seeing the realms of the past, present, and future as if they were right before one’s eyes. All phenomena and principles are remembered very clearly, without the slightest error.
To see everywhere is to see no beginning above and no end below. Without beginning or end, neither inside nor outside, neither large nor small, neither coming nor going. That is the realm of seeing everywhere.
Together with bodhisattvas as numerous as the dust motes in ten Buddha-fields, all of whom had but one birth remaining and had gathered from other directions.
Together with the Bodhisattvas, as numerous as the dust motes in ten Buddha-lands, all of whom had only one lifetime remaining before taking their place as Buddhas, they gathered from other directions.
Previously, we spoke of the Buddha’s ten kinds of virtue. Now we are told that many great Bodhisattvas have gathered. How many? There are Equal-Enlightenment Bodhisattvas as numerous as the particles of dust in ten Buddha-lands. All those Great Bodhisattvas have only one lifetime remaining before they take the place of a Buddha. They are all waiting for the right conditions to mature, at which point they will immediately attain Buddhahood. For example, Maitreya Bodhisattva, who will descend into the world in the future, is the one who will next take the place of a Buddha. He is currently in the Inner Court of Tusita Heaven, waiting for the right conditions to arise so that he may be born in the human world and become a Buddha.
A life has three meanings:
1). Descending birth: Descends from Tuṣita Heaven and becomes a Buddha in that very life as the successor Buddha.
2). One lifetime in heaven, after which he will become a Buddha.
3). One lifetime in the human realm, then comes to the human realm as the successor Buddha.
There are four ways of speaking about a lifetime:
1. The expedient means of transformed birth and death.
2. The causes and conditions of transformed birth and death.
3. There is transformed birth and death (there is this life, the next life, a past life, and the present life).
4. There is no more transformed birth and death (there is no more birth and death).
Therefore, it is said:
“What had to be done has been done;
There will be no taking up of another body.” Those great Bodhisattvas had all ended birth and death. In one more lifetime, they would attain Buddhahood. At that time, they all came from the ten directions to the Hall of Universal Brightness to draw near to the Buddha Shakyamuni, gathering there together.
Universal Good observes all realms of sentient beings, the Dharma realm, the world systems, the realm of Nirvana, the karmic results and retributions of all actions, the sequence of mental activities, all meanings of the texts, the mundane and supramundane, the conditioned and unconditioned, and the past, present, and future.
Commentary: Those great Bodhisattvas have all attained the noble stages and the wondrous observing wisdom. Therefore, they skillfully observe all the causes and conditions of every sentient being. As the saying goes, “Plant a cause and reap its fruit.” Whatever the cause, that is the fruit. If one has a greedy mind, one becomes a hungry ghost. If one has an angry mind, one becomes a being in the hell realm. If one has anger and delusion, one becomes an animal. The realm of sentient beings is limitless and boundless.
Consider the causes and conditions that lead one to become a dog. Why become a dog? Because one is greedy and miserly, unwilling to give anything up. After becoming a dog, one is still the same, guarding the door for one’s master.
What about the causes and conditions that lead one to become a chicken? Why become a chicken? Because one likes to lie. After laying an egg, it cackles, “Too big, too big!” (In Chinese, this is “too big, too big.”) What it means is: “My egg is especially big, much bigger than all the other eggs.” That is deceiving people, so it commits the offense of lying. In fact, it has created a very great offense, so during the day it cries out, “Too mistaken, too big! Too mistaken, too big!” (Too wrong, too big.) In summary, each sentient being has different characteristics. Horses, cows, goats, chickens, dogs, and pigs all have different causes and effects. When those great Bodhisattvas contemplate the causes and conditions of sentient beings, they know the causes and effects pertaining to each being, and why it became that kind of being. Having become that being, it becomes deluded about the Dharma realm. The Dharma realm is the pure, original source of one’s own nature. Because of a single confused thought, beings came into this world. The beings in this world are like specks of dust floating in space—sometimes high, sometimes low, sometimes rising, sometimes falling, sometimes ascending to heaven, sometimes dwelling in hell—drifting about and undergoing retribution according to the force of their karma. If they give rise to the mind of Bodhi and practice sincerely, they will realize the four virtues of Nirvana: permanence, bliss, self, and purity. After that, they will no longer wander through the cycle of birth and death.
All karmic retributions—every kind of good and bad karma, and the experiencing of good and bad results—differ in all sorts of ways. Even when one intends in one’s mind to create karmic obstructions, there is a sequence to it: this one first, this one later; first one undergoes one retribution, then another. In short, whatever karma one creates first, one receives its retribution first. Whatever karma one creates later, one receives its retribution later. Thus one remains deluded again and again, until one cannot attain liberation.
If one day a sentient being encounters all the scriptures, which contain all unsurpassed wondrous Dharma—that is, all the meanings of the texts—they will thereby attain the Dharma-gate of transcending the world. They transcend the world within this very world; they do not have to leave this world in order to transcend it. In short, they transcend the world while remaining in this world.
The Sixth Patriarch Huineng said:
“The Buddha-Dharma is in the world;
Awakening is not apart from the world.
To seek Bodhi apart from the world
Is like searching for a rabbit’s horns.”
If you wish to leave the world and become a Buddha, you must awaken within worldly dharmas. Once awakened, you will be able to leave the world. It is not by leaving worldly dharmas to seek the world-transcending Dharma elsewhere. To leave the world and seek bodhi is like looking for horns on a rabbit’s head or fur on a turtle’s back—something that can never be found, no matter how long you search. Therefore, the world-transcending Dharma is encompassed within worldly dharmas, and bodhi is encompassed within afflictions. Do not leave afflictions and seek bodhi elsewhere. If you leave afflictions, there is no bodhi either. Hence: “Affliction is enlightenment.” That which can be put to use is bodhi; that which cannot be put to use is affliction. I often say: “Bodhi is water, and affliction is ice. Yet water is not ice, and ice is not water. Water freezes and becomes ice; ice melts and becomes water. Ice and water are one in substance, but differ in their function. Affliction and bodhi follow the same principle.” Ice is water turned into ice, and water is ice melted back into water. If sentient beings awaken, they are Buddhas; if they are deluded, they are sentient beings. Therefore, there is a saying: “Although sentient beings and Buddhas have different names, their intrinsic nature is the same. Originally, they are one, and all have Buddha-nature.” Conditioned dharmas have form and characteristics and are made. The unconditioned dharma has no form, no characteristics, and is unmade. Yet the conditioned is exhaustible, while the unconditioned is inexhaustible. Those great Bodhisattvas attain great wisdom and know all the Buddha-Dharma of the past, all the Buddha-Dharma of the present, and all the Buddha-Dharma of the future.
Someone heard the saying, “Buddha is sentient beings, and sentient beings are Buddha,” and felt very pleased. “I am Buddha!” they declared. They went around telling everyone to call them Buddha and not by their name. The news spread, and some people called them Buddha while others did not. They became angry and asked, “Why don’t you call me Buddha? I won’t be polite to you.” The other person said, “Someone who is rude to others isn’t qualified to be a Buddha, so I won’t call you Buddha. You should have compassion for all sentient beings and not lose your temper. If you want to become a Buddha, first stop getting angry and stop being troubled by afflictions. You’re still getting angry and still troubled by afflictions, so you’re still a sentient being.” From then on, they practiced earnestly and never got angry again. Sure enough, they attained Buddhahood.
The Buddha is a sage of true virtue, with no selfishness, no desire for fame or gain, and no attachments. Although it is said that sentient beings are Buddhas, they must sever their attachments in order to become Buddhas. That is why it is said:
“All sentient beings have Buddha-nature
and can all become Buddhas.
But because of deluded thoughts and attachments,
they cannot realize it.” We should remember not to mistake sentient beings for Buddhas. A Buddha becomes one through cultivation, step by step. If one does not cultivate, one will remain a sentient being forever. If one cultivates and returns to the source, one will truly awaken and attain fruition, resolving birth and death and transcending them. Only upon reaching the state of “perfecting the three enlightenments and fulfilling the myriad virtues” is one a true Buddha.
Sentient beings are like water frozen into ice, and a Buddha is like ice melted back into water. Originally, water and ice are of one nature, but their forms differ: one is liquid and the other is solid. If you strike someone on the head with ice, you can kill them; if you pour water over someone’s body, you will not injure them. This is an analogy. Someone who does not practice cultivation but says they are a Buddha cannot do so.
At that time, the bodhisattvas thought: “If the World-Honored One has compassion for us, may he, in accordance with our wishes, explain the Buddha-fields, the Buddha’s abiding, the adornments of Buddha-fields, the nature of the Buddha-Dharma, the purification of Buddha-fields, the Dharma preached by the Buddha, the essential nature of Buddha-fields, the Buddha’s majesty and virtue, the accomplishment of Buddha-fields, and the Buddha’s great enlightenment.”
Commentary: At that time, those great Bodhisattvas of virtuous conduct all reflected as follows: “If the World-Honored One takes pity on us, we wish to beseech the compassionate World-Honored One to expound the ten matters according to our wishes:” 1). What is the Buddha-land like?
2). How does the Buddha abide?
3). How is the Buddha-land adorned?
4). What is the Buddha’s Dharma-nature like?
5). How is the Buddha-land purified? 6). What is the Dharma spoken by the Buddha like?
7). What is the Buddha’s essential nature like?
8). What are the Buddha’s majesty and virtues like?
9). How is a Buddha-field brought to fulfillment?
10). What is the Buddha’s great enlightenment? These ten matters will be explained later.
Just as the Buddhas, the World-Honored Ones, in all the worlds of the ten directions, act for the sake of bringing all Bodhisattvas to completion, ensuring that the lineage of the Tathāgata is uninterrupted, rescuing and protecting all sentient beings, enabling all sentient beings to forever leave behind every affliction, fully understanding all practices, expounding all teachings, purifying all defilements, forever severing every net of doubt, uprooting every hope, and destroying every place of attachment and craving.
Commentary: The great Bodhisattvas who are one lifetime away from attaining Buddhahood and possess virtue, having contemplated the ten matters above, further considered ten causes: In all the worlds of the ten directions, all Buddhas, the World-Honored Ones, in order to teach and transform sentient beings, all have ten kinds of principles: 1). For the attainment of all Bodhisattvas: All Buddhas come to teach and guide sentient beings, enabling them to practice the six perfections and myriad virtuous deeds, follow the Bodhisattva path, and ultimately attain the fruition of Bodhisattvas.
2). Because it prevents the lineage of the Tathagata from being severed: Why do all the Buddhas of the ten directions and the three periods of time teach sentient beings to practice the Bodhisattva path? Because they do not want the lineage of the Tathagata to be severed. Why do they attain the Bodhisattva fruition? Because they want the lineage of the Tathagata to continue forever.
3). To rescue all sentient beings: Why ensure that the lineage of the Tathagata is not severed? Because we wish to rescue all sentient beings. Sentient beings dwell in the burning house of the three realms, surrounded by deep waters and raging fires; their circumstances are extremely perilous and painful. Therefore, the Buddha vows to rescue all sentient beings, helping them leave suffering and attain joy, awaken the mind of bodhi, and swiftly realize the Buddha Way.
4). Because it enables sentient beings to forever be free from all afflictions: Sentient beings have neither safety nor happiness. Struck by the three poisons, they become confused and deluded in body and mind, living in a stupor and dying in a dream all day long. They do not know to leave the defiled realm of the evil age of the five turbidities, nor do they know to seek the Pure Land of “eternity, bliss, true self, and purity.” Therefore, the Buddhas and Bodhisattvas turn back the boat of compassion to ferry sentient beings across, so that they may forever be free from all afflictions.
5). Because he knows all practices thoroughly: Because he enables sentient beings to know how to cultivate the practice of escaping the sea of suffering, there are 84,000 Dharma methods. Every Dharma method is effective. As long as one focuses on cultivating a single Dharma method, one can reach the other shore.
6) Because he expounds all dharmas: In order to enable sentient beings to forever leave afflictions and clearly understand the practices, the Buddha expounds all dharmas, enabling sentient beings to practice in accordance with the Dharma and attain pure liberation.
7) Because of purifying all accumulated defilements: Why expound all the dharmas to sentient beings? To bring the deluded, ignorant mind and the frenzied mind and wild nature of sentient beings to a halt, so that no defiled dharmas arise; to sweep away all the rubbish (delusions), leaving not the slightest trace of defilement.
8). In order to forever cut through all the nets of doubt. First purify defiled thoughts, and only then can all the nets of doubt be cut through forever. If the mind continually doubts the Dharma taught by the Buddha, faith will not arise. Having such thoughts is like being trapped in a net and unable to be free. This freedom means true freedom: being able to control birth and death, not being constrained by King Yama, and being able to enter Nirvana at any time, coming and going freely without any obstacles.
9). Because all hopes must be relinquished: Whenever there is hope, there is still a mind of craving. When one seeks nothing more, there is no longer a mind of craving. If there is craving, there is attachment; if there is attachment, one cannot attain liberation. Therefore, all hopes must be relinquished.
Hoping for enlightenment, hoping to become a Buddha—these too are deluded thoughts. Everyone should remember! Just practice; do not seek the illusory. Thus, there is a saying: “Ask only about cultivation. Don’t ask about the harvest.” That is the duty of one who cultivates the Way. Only by having no ambitious thoughts can one put an end to all hopes. One must have the eye of discernment of the Dharma: “Advance when it accords with the Way; retreat when it goes against the Way.” This means that when something accords with reason, move forward, and when it goes against reason, step back. Those who cultivate the Way should pay attention to this point.
10). Because all attachments are broken through: From time immemorial, throughout countless kalpas, the reason practitioners have not become Buddhas is that they have been unable to break through all attachments. Attachment means being unable to see through things, unable to let go, and clinging to them. If you give your wife or husband to someone else, or give your children to someone else, then you have eliminated all attachments.
The Buddha Shakyamuni once gave away his kingdom, wife, and children as acts of charity, and wholeheartedly devoted himself to cultivating the Way. In the end, when his merits and virtues were perfected, he became a Buddha. Whoever among you has resolve like the Buddha and is courageous and diligent in advancing will become a Buddha.
Expounds the Bodhisattvas’ ten abidings, ten practices, ten dedications, ten treasuries, Ten Grounds, ten vows, ten meditations, ten spiritual powers, and ten summits.
Commentary: Those great Bodhisattvas then raised thirty questions. The first ten ask about causes, and the remaining twenty ask about effects. They beseeched the Buddha to compassionately explain: The ten abidings of all Bodhisattvas:
1). Abode of Arousing the Mind.
2). Abode of Grounding.
3). Abode of Practice.
4). Abode of Noble Birth.
5). Abode of Complete Skillful Means.
6). Abiding in Right Mind.
7). Abiding in Nonretrogression.
8). Abiding in Childlike Purity.
9). Abiding as Dharma King.
10). Abiding in Consecration.
All Bodhisattvas cultivate ten kinds of practices:
1. Joyful Practice.
2. Beneficial Practice.
3. Non-Anger Practice.
4. Inexhaustible Practice.
5. Practice Free from Delusion and Confusion.
6). The Practice of Good Manifestation.
7). The Practice of Nonattachment.
8). The Practice of Reverence.
9). The Practice of Good Dharma.
10). The Practice of Truthfulness.
All Bodhisattvas have ten kinds of dedication:
1). The Dedication of the Indestructible.
2). The Dedication of Saving and Protecting Sentient Beings While Abandoning the Mark of Sentient Beings.
3). The Dedication Equal to All Buddhas.
4). The Dedication Reaching All Places.
5). The Dedication of the Inexhaustible Treasury of Merits and Virtues.
6). Dedication in Accord with the Equality of Roots of Goodness.
7). Dedication in Accord with Equal Contemplation of All Sentient Beings.
8). Dedication to the Characteristic of Suchness.
9). Dedication to Unbound Liberation.
10). Dedication to the Limitlessness of the Dharma Realm.
All Bodhisattvas possess the ten kinds of treasuries:
1. The treasury of faith.
2. The treasury of precepts.
3. The treasury of shame.
4. The treasury of moral dread.
5. The treasury of learning.
6). Treasury of Giving.
7). Treasury of Wisdom.
8). Treasury of Mindfulness.
9). Treasury of Retention.
10). Treasury of Eloquence.
All Bodhisattvas attain the ten stages:
1. The Joyful Stage.
2. The Stainless Stage.
3. The Radiant Stage.
4. The Flaming Wisdom Stage.
5. The Difficult-to-Conquer Stage.
6). The Ground of Manifestation.
7). The Far-Going Ground.
8). The Immovable Ground.
9). The Ground of Good Wisdom.
10). The Dharma Cloud Ground.
All Bodhisattvas make ten kinds of vows:
1. Pay homage to all Buddhas.
2. Praise the Tathagatas.
3. Make offerings extensively.
4. Repent of karmic obstructions.
5. Rejoice in merit and virtue.
6). Requesting the Buddha to turn the Dharma wheel.
7). Requesting the Buddha to remain in the world.
8). Always learning from the Buddha.
9). Always accommodating sentient beings.
10). Universally dedicating the merit.
All Bodhisattvas cultivate ten kinds of samadhi:
1. Universal Light Samadhi.
2. Wondrous Light Samadhi.
3. Samadhi of Sequentially Pervading and Abiding in the Buddha Realms Through Supernatural Powers.
4. Samadhi of Pure, Profound Mental Practice.
5. Samadhi of Knowing the Treasury of Past Adornments.
6). Samādhi of the Treasury of Wisdom’s Radiance.
7). Samādhi of Clearly Knowing the Adornments of All Buddha-Worlds.
8). Samādhi of the Distinctive Bodies of All Sentient Beings.
9). Samādhi of Sovereignty in the Dharma Realm.
10). Unimpeded Wheel Samādhi.
All Bodhisattvas attain ten kinds of spiritual powers:
1). The spiritual power of skillfully knowing the minds of others.
2). The unobstructed, pure knowledge of the divine eye.
3). The knowledge of dwelling in past kalpas.
4). The knowledge of future kalpas.
5). The unobstructed, pure knowledge of the divine eye.
6). The superknowledge of abiding in the non-intrinsic nature and non-action of all Buddha-fields.
7). The superknowledge of skillfully discerning all expressions.
8). The superknowledge of adorning immeasurable forms.
9). The superknowledge of all dharmas.
10). The superknowledge of entering the samādhi of the complete cessation of all dharmas.
All Bodhisattvas cultivate the ten kinds of unsurpassed stages of fruition. The causal stage of Equal Enlightenment reaches its utmost and is commonly called the “summit.” All Bodhisattvas contemplate this alone, hoping that the Buddha will explain these ten principles to all of us and help us understand them. The passage below will answer these ten questions. We will understand when we reach that part of the explanation. For now, I will first introduce the terms so that they make an impression on your minds.
And also speak of the Tathagata’s stage, the Tathagata’s realm, the Tathagata’s miraculous power, the Tathagata’s practices, the Tathagata’s powers, the Tathagata’s fearlessness, the Tathagata’s samadhi, the Tathagata’s supernatural abilities, the Tathagata’s freedom, the Tathagata’s unobstructedness, the Tathagata’s eye, the Tathagata’s ear, the Tathagata’s nose, the Tathagata’s tongue, the Tathagata’s body, the Tathagata’s mind, the Tathagata’s eloquence, the Tathagata’s wisdom, and the Tathagata’s supreme excellence. May the Buddha, the World-Honored One, also explain these to me!
Commentary: The great Bodhisattvas reflected further and prayed: “May the Buddha, out of compassion, please explain the Buddha’s stages, the Buddha’s realm, the Buddha’s spiritual powers, the Buddha’s practices and paths of cultivation, the Buddha’s ten powers, the Buddha’s four kinds of fearlessness, the Buddha’s power of concentration, the Buddha’s supernatural powers, the Buddha’s freedom, the Buddha’s unobstructed realm, and the Buddha’s eyes. What are the Buddha’s ears like? What is the Buddha’s nose like? What is the Buddha’s tongue like? What is the Buddha’s body like? What is the Buddha’s mind like? What are the Buddha’s special abilities like? What is the Buddha’s wisdom like? What is the Buddha’s supreme excellence like? We pray that the Buddha, in compassionate mercy, will explain these things to us and help us understand clearly.”
At that time, the World-Honored One knew the thoughts in the minds of the bodhisattvas and manifested supernatural powers for each according to their kind.
Commentary: Those Bodhisattvas of Equal Enlightenment, who are one lifetime away from Buddhahood, contemplated in their minds, wishing to ask the Buddha to expound on the realms, the various supernatural powers, and the various expedient Dharma methods mentioned in the question above. At that time, the minds of the Buddha and the Bodhisattvas were in communication with one another. How did they communicate? Because the Buddha has five eyes:
1) The flesh eye.
2) The divine eye.
3) The wisdom eye.
4) The Dharma eye.
5) The Buddha eye.
The Six Supernormal Powers:
1. The divine eye.
2. The divine ear.
3. Knowledge of others’ minds.
4. Recollection of past lives.
5. Supernatural powers.
6. Knowledge of the destruction of the taints.
With such supernatural powers, they know very clearly the thoughts of those great Bodhisattvas. The Buddha is fully endowed with the wisdom of the supernatural power of knowing the minds of others. Therefore, it is said:
“All sentient beings,
Whatever kinds of minds they may have,
The Tathagata knows and sees them all.” Whatever all sentient beings think in their minds, the Buddha knows clearly. How much more does the Buddha fully understand the thoughts of those great Bodhisattvas. Therefore, the Buddha manifests in response to beings’ capacities and guides them to liberation. He uses inconceivable, wondrous spiritual powers to teach sentient beings. Each sentient being feels that the Buddha is before them, expounding the Dharma. Every kind of sentient being has this same feeling; therefore, it is said that the Buddha manifests spiritual powers for each according to their kind.
Having manifested spiritual powers, from the east, beyond worlds as numerous as particles of dust in ten Buddha-lands, there was a world named Golden Color, whose Buddha was called Unmoving Wisdom. In that world was a Bodhisattva named Mañjuśrī, who, together with Bodhisattvas as numerous as particles of dust in ten Buddha-lands, came into the Buddha’s presence. Having paid homage, they immediately conjured in the east a lion throne adorned with a lotus treasury and sat cross-legged upon it.
Commentary: The Buddha manifested spiritual powers because he wished to enable all sentient beings to leave suffering and attain joy, put an end to birth and death, leave delusion and return to enlightenment, and seek their source. In this way, sentient beings would be led to bring forth the bodhi mind. The Buddha had manifested spiritual powers. In the worlds of the ten directions, there were ten Buddhas. There were also ten great Bodhisattvas, who led their retinues to the Buddha’s presence, drew near to him, and bowed to him.
In the east, having passed through worlds as numerous as the dust motes in ten Buddha-lands, there is a world called Golden Color. In that world is a Buddha named Immovable Wisdom Buddha (Buddha Akṣobhya, or the Medicine Buddha who dispels calamities and prolongs life). In the world of Golden Color, there is also a great Bodhisattva named Manjushri Bodhisattva, translated as the Bodhisattva of Wondrous Auspiciousness. Together with Bodhisattvas as numerous as the dust motes in ten Buddha-lands, he went to the Buddha’s abode, circumambulated the Buddha three times, then bowed, withdrew to the east, and magically manifested a lotus-treasury lion throne. Each of them sat cross-legged on such a throne, respectfully listening as the Buddha expounded the sublime Dharma.
The benefits of sitting in the full-lotus position are not only that it subdues demons, but also that it safeguards the power of concentration. Therefore, practitioners must sit in the full-lotus position in order to have not a single thought arise. Hence:
“When a single thought does not arise, the whole is revealed.”
“As soon as the six faculties stir, clouds obscure it.”
When not even a single thought arises, innate wisdom will manifest. When the six sense faculties give rise to a thought, it is like clouds forming in the blue sky and obscuring the sun (Buddha-nature).
Cultivating the Way means cultivating the mind. When the mind arises, all kinds of dharmas arise. When the mind ceases, all kinds of dharmas cease. If not a single dharma arises, then we accord with the Dharma Realm and become one with it. Why aren’t we one with the Dharma Realm? Because we have a discriminating mind and thoughts. Why don’t we have wisdom? Because our six faculties are swayed by the six sense objects. If our six faculties are not swayed by the realms of the six sense objects, but instead can turn the six sense objects, then there is a way. At that time, when the six faculties are unmoving and constantly abiding in samadhi, wisdom will soon manifest.
In the south, beyond a number of worlds equal to the dust motes in ten Buddha-lands, there was a world called Wonderful Form, whose Buddha was named Unimpeded Wisdom. There was a bodhisattva there named Jue Shou, who, together with bodhisattvas equal in number to the dust motes in ten Buddha-lands, came to where the Buddha was. Upon arriving, they paid their respects. Then, in the south, they magically manifested a lion throne adorned with a lotus-flower treasury, and sat in the full-lotus posture.
Commentary: In the south, passing through worlds as numerous as the dust particles in ten Buddha-lands, there is a world named Wondrous Form. In that world is a Buddha named Buddha of Unimpeded Wisdom (Buddha Jewel-Born). In the world of Wondrous Form, there is also a great Bodhisattva named Bodhisattva Enlightened Head. Together with Bodhisattvas as numerous as the dust particles in ten Buddha-lands, he gathered and went to the Buddha’s presence. They circumambulated the Buddha three times, then bowed, withdrew to the south, and magically manifested lotus-treasury lion thrones. Each sat cross-legged upon one, respectfully listening as the Buddha expounded the wondrous Dharma.
Westward, beyond worlds equal in number to the dust motes in ten Buddha-lands, there was a world named Lotus Flower Form, whose Buddha was called Wisdom That Dispels Darkness. There was a bodhisattva there named Wealth Head, who came with bodhisattvas equal in number to the dust motes in ten Buddha-lands to the Buddha’s presence. Upon arriving, they paid their respects, then manifested a lotus-treasury lion seat in the west and sat in the full-lotus position.
Commentary: In the west, after passing through worlds as numerous as the dust particles in ten Buddha-lands, there is a world called Lotus Color (the Land of Ultimate Bliss). In that world there is a Buddha named Buddha of Wisdom That Extinguishes Darkness (Amitābha Buddha, translated as Immeasurable Life or Immeasurable Light). The world of Lotus Color has a Great Bodhisattva named Wealth Chief Bodhisattva. He and Bodhisattvas as numerous as the dust particles in ten Buddha-lands gathered together and went to the Buddha’s presence. They circumambulated the Buddha three times, then bowed, withdrew to the west, and manifested lotus-treasury lion thrones. Each sat cross-legged upon one of those thrones, respectfully listening as the Buddha expounded the wondrous Dharma.
To the north, beyond worlds numbering as many as the dust motes in ten Buddha-lands, there is a world named Dambaka Flower Color. Its Buddha is named Majestic Conduct Wisdom. There is a Bodhisattva there named Jewel Hand, who, together with bodhisattvas numbering as many as the dust motes in ten Buddha-lands, came to the Buddha’s presence. Having arrived, they paid homage, then magically conjured a lotus-treasury lion throne in the north and sat cross-legged upon it.
Commentary: In the north, beyond worlds as numerous as the grains of dust in ten Buddha-lands, there is a world called Dam Bacc Flower Realm. In that world is a Buddha named Buddha of Majestic Dignity and Wisdom (Buddha of Unfailing Accomplishment). In the Dam Bacc Flower Realm there is a great Bodhisattva named Bodhisattva Jewel Hand. Together with Bodhisattvas as numerous as the grains of dust in ten Buddha-lands, he came to the Buddha’s abode, circumambulated the Buddha three times, then withdrew to the north. They conjured lotus-treasury lion thrones, and each sat cross-legged upon one, respectfully listening to the Buddha expound the wondrous Dharma.
To the northeast, beyond a number of worlds equal to the dust motes in ten Buddha-lands, there was a world named Utpalā Flower Color, whose Buddha was named Bright-Marks Wisdom. There was a Bodhisattva there named Merit Leader, who, together with bodhisattvas equal in number to the dust motes in ten Buddha-lands, came to where the Buddha was. Upon arriving, they paid homage, then conjured a lotus-treasury lion throne in the northeast and sat cross-legged in the full-lotus posture.
Commentary: In the northeast, beyond worlds as numerous as the dust motes in ten Buddha-lands, there is a world named Utpala Flower Color. In that world there is a Buddha named Buddha of Bright Marks and Wisdom. That world also has a great Bodhisattva named Bodhisattva Merit Chief. He and Bodhisattvas as numerous as the dust motes in ten Buddha-lands gathered together and went to the Buddha’s place. When they arrived, they circumambulated the Buddha three times and bowed. Then they withdrew to the northeast and conjured a lion throne of the lotus-flower treasury. Each sat cross-legged upon it and respectfully listened as the Buddha expounded the Dharma.
In the southeast, beyond worlds as numerous as the dust motes in ten Buddha-lands, there is a world called Golden Color, whose Buddha is named Ultimate Wisdom. There is a Bodhisattva there named Eye Chief, who, together with Bodhisattvas as numerous as the dust motes in ten Buddha-lands, came to the Buddha’s presence. When they arrived, they paid homage, then in the southeast transformed into lotus-treasury lion seats and sat cross-legged.
Commentary: In the southeast, beyond worlds as numerous as the dust motes in ten Buddha-lands, there is a world called Golden Color. In that world there is a Buddha named Ultimate Wisdom. That world also has a great bodhisattva named Bodhisattva Eye Chief. Together with bodhisattvas as numerous as the dust motes in ten Buddha-lands, he gathered and went to the Buddha’s presence. When they arrived, they circumambulated the Buddha three times and then bowed to him. Afterward, they withdrew to the southeast, magically manifested lotus-treasury lion thrones, and each sat cross-legged on one, respectfully listening as the Buddha expounded the Dharma.
In the southwest, beyond worlds numbering as many as the dust motes in ten Buddha-lands, there is a world named Jewel Color, whose Buddha is called Supreme Victorious Wisdom. There is a Bodhisattva there named Diligent Hand. Together with Bodhisattvas numbering as many as the dust motes in ten Buddha-lands, he came to where the Buddha was, paid homage, and then conjured a lotus-treasury lion throne in the southwest and sat upon it in full lotus posture.
Commentary: In the southwest, beyond worlds as numerous as the dust motes in ten Buddha-lands, there is a world called Precious Form. In that world is a Buddha named Buddha Supreme Victorious Wisdom. That world also has a great Bodhisattva named Bodhisattva Foremost in Diligence. Together with Bodhisattvas as numerous as the dust motes in ten Buddha-lands, he gathered them and went to the Buddha’s presence. Upon arriving, they circumambulated the Buddha three times and bowed to him. Then they withdrew to the southwest and magically manifested lion thrones of the Lotus Treasury. Each sat cross-legged upon a throne and respectfully listened as the Buddha expounded the wondrous Dharma.
In the northwest, beyond a number of worlds equal to the dust motes in ten Buddha-lands, there was a world called Vajra Form, whose Buddha was named Self-Mastery Wisdom. There was a Bodhisattva there named Dharma Hand, who, together with bodhisattvas equal in number to the dust motes in ten Buddha-lands, came to where the Buddha was. Upon arriving, they paid homage, then conjured a lotus-treasury lion throne in the northwest and sat cross-legged.
Commentary: In the northwest, after passing through worlds as numerous as the dust motes in Buddha-lands, there is a world called Vajra Form. In that world is a Buddha named Sovereign Wisdom Buddha. There is also a great Bodhisattva in that world named Dharma Chief Bodhisattva. He and Bodhisattvas as numerous as the dust motes in ten Buddha-lands gathered together and went to the Buddha’s presence. They circumambulated the Buddha three times and then bowed. Afterward, they withdrew to the northwest, magically manifested lotus-treasury lion thrones, and each sat upon one in the full-lotus posture, respectfully listening as the Buddha expounded the wondrous Dharma.
Below, after passing through worlds as numerous as the dust motes in ten Buddha-lands, there was a world named Crystal Color, whose Buddha was named Brahma Wisdom. There was a Bodhisattva there named Wisdom Leader, who came to the Buddha’s presence together with Bodhisattvas as numerous as the dust motes in ten Buddha-lands. Upon arriving, they paid homage, then manifested below a lotus-treasury lion throne and sat cross-legged.
Commentary: In the lower direction, having passed through worlds as numerous as the dust particles in ten Buddha-lands, there was a world named Crystal Color. In that world was a Buddha called Brahma Wisdom. There was also a great Bodhisattva called Wisdom Chief. He and Bodhisattvas as numerous as the dust particles in the Buddha-lands of the ten directions gathered together and went to the Buddha’s abode. They circumambulated the Buddha three times, then bowed in reverence. Afterward, they withdrew to the lower direction and conjured up lotus-treasury lion thrones. Each sat cross-legged upon one, listening to the Buddha expound the wondrous Dharma.
Above, beyond worlds as numerous as dust motes in ten Buddha-lands, there was a world called Equal Forms, whose Buddha was named Observing Wisdom. There was a Bodhisattva there named Worthy Leader, who came with Bodhisattvas as numerous as dust motes in ten Buddha-lands to the Buddha’s abode. Upon arriving, they paid homage, then manifested above a lotus-treasury lion throne and sat cross-legged.
Commentary: In the direction above, there were worlds as numerous as the dust particles in ten Buddha lands. One world was named Equal Form. That world had a Buddha named Observing Wisdom. It also had a great Bodhisattva named Worthy Head. He and Bodhisattvas as numerous as the dust particles in ten Buddha lands gathered together and went to the Buddha’s presence. They circumambulated Him three times and then bowed to Him. Afterward, they withdrew to the direction above and conjured up lotus-treasury lion thrones. Each of them sat cross-legged on one of those thrones and respectfully listened as the Buddha expounded the wondrous Dharma.
The passage above answers the ten initial questions, which are divided into two parts. The first asks about:
1). Types of realms.
2). Adornments.
3). Purity.
4). Essential nature.
5). Accomplishment.
Five issues.
The Buddha’s radiance manifests Buddha-lands; this answers the question about Buddha-lands. A land with golden-colored water is an adorned land. That it is made of gold answers the question about the land’s substance and nature. The Bodhisattvas adorn it with great treasures, and so the land is pure. The cultivation of the holy life brings the land to completion.
Secondly, the questions concern Buddha-nature, the nature of the Buddha-Dharma, the Dharma of Buddha-nature, the nature of the Buddha-Dharma, the Dharma spoken by the Buddha, the Buddha’s majestic virtue, and the Buddha’s great enlightenment. The Buddha’s body dwells throughout all realms, and the Buddha’s mind abides constantly in great compassion. In the realm of the principal recompense, each and every one has a Buddha seated on a Lotus-Treasury throne; this answers the question of where the Buddha dwells. Manifesting supernatural powers and emitting light answers the question of the Buddha’s majestic virtue. The name “Immovable Wisdom,” and so forth, answers the question about the nature of the Buddha-Dharma. Seeing the Buddha turn the Wheel of Dharma answers the question about the Dharma spoken by the Buddha. The Buddha’s attaining Perfect Enlightenment answers the question about the Buddha’s great enlightenment.
At that time, Manjushri Bodhisattva-Mahasattva, relying on the Buddha’s power, gazed upon the entire assembly of Bodhisattvas and said: “These Bodhisattvas are exceedingly rare!”
Commentary: When the Bodhisattvas from the ten directions gathered before the Buddha, the foremost great Bodhisattva, Manjushri, came from the east. Because he was foremost in wisdom, he was the great Bodhisattva among the Bodhisattvas. Relying on the Buddha’s great spiritual power, he surveyed the thoughts of all those Bodhisattvas and said, “Those great Bodhisattvas possess virtue and will, in just one more lifetime, take their places as Buddhas. This is exceedingly rare. It is not easy to behold their countenances, nor is it easy to hear their voices. They are truly difficult to encounter!” Bodhisattva Mañjuśrī was born in Śrāvastī, into a Brahmin family. At his birth, the rooms in the house were transformed into lotus flowers, and radiant light shone everywhere. He was born from his mother’s right side, his whole body the color of purplish gold. As soon as he was born, he could speak. He looked like a heavenly child, with banners and canopies made of the seven treasures covering him overhead. He had the thirty-two auspicious marks and eighty fine features, and was adorned like a Buddha.
The great Bodhisattva Mañjuśrī led the great bodhisattvas and the Venerable Ānanda in compiling the Avataṃsaka Sūtra—the upper, middle, and lower sections—at the Iron Encircling Mountains. After it was compiled, because the conditions were not yet ripe, it was preserved in the sutra repository beneath the Dragon Palace. Seven hundred years after the Buddha entered Nirvāṇa, Bodhisattva Nāgārjuna brought the lower section of the Avataṃsaka Sūtra up from the Dragon Palace. Altogether, it contained one hundred thousand verses, but only forty-five thousand verses were translated into Chinese; the remaining fifty-five thousand were not translated. The translated text is the eighty-fascicle Avataṃsaka Sūtra that has been transmitted to the present day.
The greater part of the Avatamsaka Sutra was expounded by great Bodhisattvas on the Buddha’s behalf, after he emitted light while in samadhi and empowered them to do so. The first assembly was spoken by Bodhisattva Samantabhadra, relying on the Buddha’s spiritual power. The second assembly was spoken by Bodhisattva Manjushri, relying on the Buddha’s spiritual power. This assembly consists of six chapters:
1). Chapter on the Names of the Tathagata.
2). Chapter on the Four Noble Truths.
3). Chapter on the Light of Enlightenment.
4). Chapter on Bodhisattvas’ Questions About Clarity.
5). Chapter on Pure Practices.
6). Chapter on the Worthy Leader.
This group discusses the principles of the Dharma method of the Ten Faiths and Myriad Virtues.
O sons of the Buddha! The Buddha-fields, the abiding of the Buddhas, the adornments of Buddha-lands, the nature of the Buddha-Dharma, the purity of Buddha-lands, the Buddhas’ teaching of the Dharma, the appearance of the Buddhas, the accomplishment of Buddha-lands, and the Buddhas’ unsurpassed, complete, perfect enlightenment are all inconceivable.
Commentary: The Buddha had Bodhisattva Manjushri answer the questions above on his behalf. Bodhisattva Manjushri addressed the Buddha’s great disciples: “The thoughts you are pondering as you seek to know the Buddha lands are all inconceivable. The Buddha constantly abides in the realm of great compassion. The adornments of the Buddha land, and the wondrous nature of the Dharma body, are things the Buddha cultivated and attained. In the past, the Buddha kept the precepts pure; therefore, the Buddha land is also pure. In former times, the Buddha constantly listened to the Dharma and sought the Dharma, forgetting himself for its sake; therefore, all the Dharma spoken by the Buddha is wondrous Dharma. By what causes and conditions did the Buddha appear in the world? What practices did the Buddha cultivate to bring the Buddha land to fruition? The Buddha attained Supreme, Perfect Enlightenment. All ten of the things above are wondrous realms beyond comprehension.”
Why is this so? O children of the Buddha! All the Buddhas in the worlds of the ten directions know that sentient beings have different likes and desires. In accordance with what is suitable for each, they teach the Dharma and guide them, extending as far as the Dharma realm and the realm of space.
Commentary: Why must we say that the realms of the Buddhas are all inconceivable? What is the reason? Bodhisattva Manjushri again addressed the Buddha’s great disciples! In the worlds of the ten directions, all the Buddhas teach and transform sentient beings. All the Buddhas of the ten directions and three periods of time know the thoughts of sentient beings, and each has different joys and preferences. Therefore, the wishes of sentient beings also differ. Some hope to gain promotions and wealth; others hope to cultivate the Way and become Buddhas. All the Buddhas teach the Dharma in accordance with sentient beings’ faculties, in order to tame stubborn sentient beings. The Buddhas teach the Dharma in this way throughout all of space and the Dharma Realm, teaching and transforming all sentient beings. Thus: “Observe the audience’s faculties and impart the teaching; teach the Dharma according to each person.”
O sons of the Buddha! In the various four-continent worlds of this Saha world, the Tathagata manifests various bodies, names, appearances, statures, lifespans, locations, faculties, places of birth, verbal actions, and modes of observation, causing sentient beings each to have their own distinct knowledge and views.
Commentary: Bodhisattva Manjushri of Great Wisdom called out once again, “Great disciples of the Buddha! You should all know that in this Saha world, throughout the four continents (that is, the Four Great Heavenly Kings and the four great continents), the Buddha manifests in all kinds of bodies, with all kinds of names, and in all kinds of forms. He manifests bodies of all kinds of heights, and lifespans of all kinds of lengths. The Buddha manifests in all kinds of places, with all kinds of faculties and in all kinds of places of birth. He uses all kinds of spoken and written language and makes all kinds of observations, enabling all sentient beings to have different views and understanding. All are taught by the Buddha, and all develop the Bodhi mind.”
O sons of the Buddha! In this world of four continents, the Tathāgata is known by such names as Accomplisher of All Aims, Full Moon, Lion’s Roar, Śākyamuni, Seventh Sage, Vairocana, Gautama, Great Śramaṇa, Supreme Victor, and Guide. Such names number ten thousand, enabling each sentient being to know him distinctly.
Commentary: Bodhisattva Manjushri called out once again to the disciples of the Buddha: “In the Saha world, among the four continents, Shakyamuni Buddha is sometimes called the Buddha Who Accomplishes All Aims. In Sanskrit, this is Siddhartha, meaning that there is nothing he does not accomplish. Sometimes he is called the Full-Moon Buddha. Sometimes he is called the Lion’s-Roar Buddha. Sometimes he is called Shakyamuni Buddha. Sometimes he is called the Seventh Sage Buddha, the last Buddha among the seven Buddhas of the past. Sometimes he is called Vairocana Buddha, meaning ‘pervading everywhere.’ Sometimes he is called Gautama Buddha, because Shakyamuni Buddha’s family name is Gautama. Sometimes he is called the Great Shramana Buddha, translated as ‘putting an end to evil and doing no evil deeds.’ Sometimes he is called the Supreme Buddha. Sometimes he is called the Guide, meaning one who leads sentient beings away from danger. If listed in full, there are ten thousand such names. These names of the Buddha can enable every sentient being to attain the knowledge and vision they ought to attain—that is, to attain as much wisdom as they ought to attain.”
O disciples of the Buddha! To the east of this four-continent world, there is a world called Well-Protected. The Tathāgata there is known by names such as Vajra, Sovereign, Possessor of Wisdom, Invincible, Cloud King, Noncontention, Able to Be Lord, Joyful Mind, Unequaled, and Discourse-Ender. There are ten thousand such names, enabling all sentient beings to know and perceive him differently.
Commentary: Manjushri Bodhisattva once again called out, “Disciples of the Buddha! In the eastern four continents there is a world named Well-Protected. Shakyamuni Buddha appeared in that world. Why did he appear there? It was to teach and transform sentient beings, enabling them also to become Buddhas. Having himself attained Buddhahood, he also hoped that sentient beings would soon attain the Buddha Way. Therefore, he did not fear hardship and adversity, but constantly went to worlds to liberate sentient beings, causing them to bring forth the great Bodhi mind and attain perfect enlightenment. That is the purpose of a Buddha’s appearing in the world.
“In that world, the Buddha may be called Vajra Buddha, or Self-Mastery Buddha, or Buddha Who Possesses Wisdom, or Invincible Buddha, or Cloud King Buddha, or Buddha of No Nature, or Buddha Who Can Be Sovereign, or Joyful Mind Buddha. Or he may be called Peerless Buddha, or Buddha Who Ends Speech and Disputation. These are ten names given in brief; stated in detail, there are ten thousand names. All of them enable every sentient being to obtain the wisdom they ought to attain. With wisdom, they understand the Buddhadharma and see the Buddha’s appearance.” Long ago, there was an ascetic named Ni Kiền. One day, the king invited him to the palace to make offerings to him. The king asked him: — Can a person of great wisdom make mistakes in their work? — Nigaṇṭha replied: Yes.
— The king asked again, “Who is it?” —He replied: Someone may have wisdom, yet if they are jealous, they have the fault of jealousy. Someone may have wisdom, yet if they are very lazy, they have the fault of laziness. Someone may have wisdom, yet if they are arrogant and conceited, they have the fault of arrogance and conceit. Someone may have wisdom, yet if they crave the five desires, they have the fault of craving the five desires. There are all kinds of faults, too many to name. At that point, Ni Kiền stopped speaking.
– At that moment, the king asked again, “Do you still have any faults?” — The Nigaṇṭha said, “There is.” – The king asked: Who is it? He said, “Great King, your disposition is very harsh. You act very cruelly, and you are guilty of cruelty.” The king heard this and immediately flew into a great rage: “You dare criticize me! You say I am at fault!” He immediately ordered Venerable Ni Kien to be beheaded.
Then Ni Kiền said again, “Great King! You are not the only one at fault; I too am at fault!” The king asked, “What wrongdoing have you committed?” — The Nigaṇṭha said: “I was at fault for telling the truth. I should not tell a violent person to their face that they are at fault.” When the king heard this, he felt that the words made a great deal of sense, and so he did not kill Ni Kien. In this story, although speaking “true words” is a good practice, using words that are not appropriate to the situation can instead have a harmful effect and make people unhappy.
O sons of the Buddha! To the south of this four-continent world, there is another world called Difficult to Endure. The Tathāgata there is known by names such as Śakra, Jewel Renown, Stainless, True Speech, Tamer, Perfect Joy, Great Renown, Benefactor, Boundless, and Supreme. There are ten thousand such names, enabling all sentient beings to know and perceive him in their own way.
Commentary: The Bodhisattva Manjushri of Great Wisdom called out once more, “Disciples of the Buddha! To the south of those four continents there is another world called Nanren, the World of Endurance. The Tathagata in the World of Endurance may be called Indra Buddha, or Jewel Renown Buddha, or Stainless Buddha, or True Speech Buddha, or Skillful in Subduing Buddha, or Complete Joy Buddha, or Great Renown Buddha, or Beneficial to All Buddha, or Boundless Buddha, or Supreme Buddha. Like the ten names just mentioned, in detail there are ten thousand names. These names enable all living beings, each and every one, to attain the wisdom they should attain; by drawing near to the Buddha, they also come to know and attain the knowledge and vision they should attain.”
O sons of the Buddha! To the west of this four-continent world, there is another world called Body Wisdom. The Tathāgata there is known by names such as Water Heaven, Joyful to Behold, Supreme King, Taming Heaven, True Wisdom, Reaching the Ultimate, Joy, Dharma Wisdom, Accomplisher of What Is to Be Done, and Well-Abiding. There are ten thousand names of this kind, enabling sentient beings to know each one distinctly.
Commentary: The Bodhisattva Manjushri of Great Wisdom again called out, “Disciples of the Buddha! To the west of these four continents, there is a world named Body Wisdom. The Tathagata in that world is sometimes called Water Heaven Buddha, sometimes Joyful Seeing Buddha, sometimes Supreme Victorious King Buddha, sometimes Taming Heaven Buddha, sometimes Ultimate Fulfillment Buddha, sometimes Joy Buddha, sometimes Dharma Wisdom Buddha, sometimes Accomplished What Was to Be Done Buddha, and sometimes Well-Abiding Buddha. The ten names just mentioned, when explained in full, number ten thousand. All those Buddha-names enable every sentient being to attain knowledge and vision—that is, to know the Buddha-Dharma and see the Buddha’s characteristics.” Someone posed the following verse:
“Severing afflictions only adds to the illness;
Heading toward true suchness is also wrong.”
What principle do these two lines express? They are from the Tang dynasty poem “Zhang Zhuo’s Awakening to the Way.” The poem goes:
“Radiance, silent and illuminating, pervades the sands of the Ganges;
All ordinary beings and sages, endowed with numinous nature, share my home.
When not a single thought arises, the whole essence is manifest;
When the six faculties suddenly stir, it is veiled by clouds.”
Trying to eliminate afflictions only worsens the illness;
Pursuing true suchness is also a mistake.
Follow worldly conditions without hindrance;
Nirvana and birth and death are alike empty flowers.
Now, I will explain only the two lines in question. In the Chan school, there is the phrase “Chan verbal sparring,” meaning to speak in paradoxes. Its purpose is to prompt you to turn the light inward and reflect, to turn back and seek the truth. Hence the line, “To cut off afflictions is to add another sickness.” If the notion of “cutting off” still remains, then that itself is an affliction. If you have reached a state in which there are no afflictions, there is no need to “cut them off”; naturally, nothing remains. In other words, don’t put a head on top of a head.
“Turning toward suchness is also wrong”—you have now realized the Way. To spend the whole day searching for suchness is to seek outwardly. Suchness, one’s own nature, is within the mind, not something to seek outside.
During the Ming dynasty, Great Master Zibo heard someone recite these two lines of verse: “Cutting off afflictions only aggravates the illness; heading toward suchness is also deviant.” He became deeply perplexed and pondered them for a long time without understanding. He wrote the two lines on a wall and spent the whole day thinking about their meaning, but could find no answer.
One day, while concentrating on the lines, he accidentally dropped his bowl of porridge on the ground. It shattered with a crash, and he immediately awakened, penetrating the meaning of the verse: “So that’s how it is!” In fact, Great Master Zibo had already realized the truth and was no longer afflicted; he simply did not know it himself. Hearing the bowl shatter, he suddenly awakened and attained the wisdom of liberation.
O disciples of the Buddha! To the north of this four-continent world there is another world called Lion’s Presence. The Tathāgata there is known by names such as Great Sage, Ascetic Practice, Honored by the World, Supreme Field, All-Knowing, Good Intention, Pure, Kela Batna, Supreme Giver, and One Who Attained Through Ascetic Practice. There are tens of thousands of such names, enabling sentient beings to each know and perceive him in their own way.
Commentary: The Bodhisattva Manjushri of Great Wisdom called out once again, “Disciples of the Buddha! To the north of those four continents, there is another world called Lion-Bearing. The Tathagata in that world is sometimes called the Buddha Great Muni, sometimes the Buddha of Ascetic Practice, sometimes the Buddha Honored by the World, sometimes the Buddha Supreme Field, sometimes the Buddha All-Knowing, sometimes the Buddha Good Intention, sometimes the Buddha Pure, sometimes the Buddha Kela Bapana (Perfectly Free in Voice), sometimes the Buddha Supreme Giver, and sometimes the Buddha Attained through Ascetic Practice. These ten names above, when explained in detail, number ten thousand. They all enable every sentient being to attain wisdom, know the Buddha’s Dharma, and see the Buddha’s characteristics.
O sons of the Buddha! To the northeast of this four-continent world, there is another world called Wonderful Observation. In that world, the Tathāgata is called by names such as Tamer of Māras, Accomplished, Quiescent, Virtuous Heaven, Free from Greed, Supreme Wisdom, Equal-Minded, Invincible, Voice of Wisdom, and Difficult to Appear. There are ten thousand such names, enabling all sentient beings to know and perceive each one differently.
Commentary: The Great Wisdom Bodhisattva Manjushri again called out to the Buddha’s disciples: “To the northeast of those four continents, there is another world called the Wonderful Contemplation World. The Tathagata in that world is sometimes called the Buddha Who Tames Demons, sometimes the Buddha of Accomplishment, sometimes the Buddha of Fourfold Extinction, sometimes the Buddha of Worthy Heaven, sometimes the Buddha Free from Greed, sometimes the Buddha of Superior Wisdom, sometimes the Buddha of the Equal Mind, sometimes the Invincible Buddha, sometimes the Buddha of the Sound of Wisdom, and sometimes the Buddha of Difficult-to-Arise Goodness. Though I have just mentioned ten names, in detail there are ten thousand Buddha names, enabling every sentient being to attain the knowledge and vision they ought to attain.”
O disciples of the Buddha! In the southeastern direction of this four-continent world, there is another world named Good Delight. The Tathāgata there is known by names such as Supreme Majesty, Gathering of Radiant Flames, All-Knowing, Secret, Liberation, Nature Abiding in Peace, Practicing According to the Dharma, King of Pure Eyes, Great Valiant Strength, and Power of Diligence. There are ten thousand such names, enabling all sentient beings to know and perceive him distinctly.
Commentary: Bodhisattva Manjushri of Great Wisdom once again called out to the Buddha’s disciples: “To the northeast of those four continents, there is another world called Joyful Delight. The Tathagata in that world is called, among other names, Buddha of Supreme Majestic Adornment, Buddha of Gathered Radiant Flames, Buddha of Omniscience, Buddha of Mystery, Buddha of Liberation, Buddha Who Abides in Peace by Nature, Buddha Who Practices in Accord with the Dharma, Buddha King of Pure Eyes, Buddha of Great Valor, and Buddha of the Power of Diligent Effort. The ten names just mentioned, when explained in detail, number ten thousand, enabling all sentient beings, each one, to attain different knowledge and insight.
O disciples of the Buddha! In the southwest of this four-continent world, there is another world called Extremely Firm. The Tathāgata there is known by names such as Abiding in Peace, King of Wisdom, Perfect, Unmoving, Wondrous Eye, King of the Crown, Sovereign Sound, Giver of All, Keeper of the Hosts of Sages, and Superior Sumeru. There are ten thousand such names, enabling sentient beings to know and perceive each one distinctly.
Commentary: The Bodhisattva Manjushri of Great Wisdom again addressed the Buddha’s disciples: “To the southwest of those four continents, there is another world called Deep and Firm. The Tathāgata in that world is known by names such as Peaceful Abiding Buddha, Wisdom King Buddha, Perfect Buddha, Immoveable Buddha, Wondrous Eye Buddha, Summit King Buddha,自在 Sound Buddha, All-Giving Buddha, Holder of the Assembly of Immortals Buddha, and Victorious Sumeru Buddha. The ten names just mentioned above, if explained in detail, amount to ten thousand names, enabling sentient beings, each and every one, to attain different knowledge and vision.”
O sons of the Buddha! In the northwest of this four-continent world, there is another world called Wondrous Ground. The Tathāgata there is called by names such as Pervasive, Radiant Flame, Maṇi Crown, Worthy of Remembrance, Supreme Meaning, Ever-Peaceful and Blissful, Pure Nature, Perfect Light, Cultivated Arm, and Abiding in the Fundamental. There are ten thousand such names, enabling all sentient beings to each have their own understanding and views.
Commentary: The Bodhisattva Manjushri of Great Wisdom again called out to the Buddha’s disciples: “To the northwest of those four continents, there is another world called Wondrous Ground. The Tathagatas in that world are named Universal Pervasion Buddha, Radiant Flame Buddha, Mani Crest Buddha, Worthy of Recollection Buddha, Supreme Meaning Buddha, Constant Joy Buddha, Pure in Nature Buddha, Perfect Radiance Buddha, Sumeru Buddha, and Abiding in the Fundamental Buddha. The ten names just mentioned can be elaborated into ten thousand names, enabling all sentient beings, each and every one, to attain different knowledge and vision.”
O sons of the Buddha! Below this four-continent world is a world called Flame Wisdom. The Tathāgata there is known by names such as Accumulator of Good Roots, Lion Aspect, Keen Wisdom, Golden Flame, All-Knowing, Ultimate Sound, Benefactor, Reaching the Ultimate, True Heaven, and Universal Victor. There are ten thousand such names, by which sentient beings know and perceive the Tathāgata in different ways.
Commentary: Bodhisattva Manjushri, the Greatly Wise, again called out to the Buddha’s disciples: “All of you, do you know? In the region below those four continents, there is a world called Flame Radiance. The Tathagata in that world is sometimes called the Buddha of Accumulated Roots of Goodness, sometimes the Buddha of Lion Aspect, sometimes the Buddha of Keen Wisdom, sometimes the Buddha of Golden Radiance, sometimes the Buddha of All-Knowing, sometimes the Buddha of Ultimate Sound, sometimes the Buddha Who Brings Benefit, sometimes the Buddha Who Has Reached the Ultimate, sometimes the Buddha of True Goodness, and sometimes the Buddha of Universal Victory. If the ten names just mentioned were explained in detail, there would be ten thousand names, enabling sentient beings to attain the different kinds of knowledge and insight they ought to attain.”
O children of the Buddhas! Above this four-continent world, there is a world called Earth-Holding. The Tathāgata there is named, in some cases, Wisdom-Possessing, Pure Countenance, Awakened Wisdom, Supreme Leader, Practice-Adorned, Joy-Arising, Intention-Fulfilled, Like a Blazing Fire, Precept-Keeper, or One Path. Their names number ten thousand, enabling all beings to know and perceive each one distinctly.
Commentary: Bodhisattva Manjushri of Great Wisdom again called out, “Disciples of the Buddha! Next, in the direction above is a world called Sustaining the Earth. A Buddha appeared in that world to teach and transform the sentient beings who were ready to be saved. He was called the Buddha of Possessed Wisdom, or the Buddha of Pure Face, or the Buddha of Awakened Wisdom, or the Buddha of Supreme Leader, or the Buddha of Adorned Practice, or the Buddha of Giving Rise to Joy, or the Buddha of Fulfilled Intentions, or the Buddha of Flourishing Fire, or the Buddha of Upholding the Precepts, or the Buddha of the One Path. The ten names just mentioned, if described in detail, number ten thousand; through them, each and every sentient being attains the different kinds of insight and understanding that they are meant to attain.
Expounding sutras is like editing a text: it must be made accessible to the general public. If the explanations are too profound, only a few educated people will understand; the vast majority will not. When I expound sutras, I explain their meaning simply and clearly. If I go too deep, no one will understand, which is no different from not teaching at all and brings no benefit. Expounding sutras by chewing over the text and swallowing the words has no vitality. I advocate using ordinary language to explain sutras so that everyone can understand and benefit. There is no need to speak in lofty, profound terms. If you give a better explanation but nobody understands it, you are wasting your effort and time; it serves no purpose.
O sons of the Buddha! In the Sahā World there are a hundred kotis of four-continent worlds. Within them, the Tathāgata has a hundred kotis of myriad different names, enabling all sentient beings to know and perceive him distinctly, each in their own way.
Commentary: Bodhisattva Manjushri called out once more, “All you disciples of the Buddha! You must all know that in this Saha world there are a hundred kotis of four-continent worlds (one four-continent world consists of Eastern Victorious Body Continent, Southern Jambudvipa, Western Cattle-Hoof Continent, and Northern Kuru Continent). The Buddhas in these hundred kotis of four-continent worlds have a hundred kotis of myriad different names. They all enable every sentient being, each and every one, to attain the wisdom they should attain, understand the Buddhadharma, and behold the Buddha’s appearance.”
O disciples of the Buddha! To the east of this Saha world, there is another world called Secret Instruction. The Tathāgata there is known by names such as Equality, Supremacy, Consolation, Enlightener of Intent, Wisdom Through Hearing, True Speech, Attainment of Freedom, Most Excellent Body, Great Valiance, and Unequaled Wisdom. With hundreds of millions of different names such as these, he enables all sentient beings to know and perceive him in their own distinct ways.
Commentary: Bodhisattva Manjushri called out once more, “Disciples of the Buddha! Do you know? To the east of the Saha World is a world called Secret Instruction. The Buddha appeared in the world of Secret Instruction to teach and transform sentient beings. At one time, he was called Equal Buddha; at another, Supremely Excellent Buddha; at another, Comforting Buddha; at another, Awakening Intent Buddha; at another, Wisdom of Learning Buddha; at another, Truthful Speech Buddha; at another, Freedom Attained Buddha; at another, Most Excellent Body Buddha; at another, Greatly Valiant Buddha; and at another, Peerless Wisdom Buddha. In all, as in the names just mentioned, there are hundreds of billions of different names, enabling every sentient being to attain the knowledge and vision they ought to attain.”
O disciples of the Buddha! South of this Saha World, there is another world called Abundant Overflow. The Tathagata there is known by names such as Original Nature, Diligent Intent, Supreme One, Great Torch of Wisdom, One Without Reliance, Treasury of Light, Treasury of Wisdom, Treasury of Merit and Virtue, God among Gods, and Great Sovereign. With hundreds of billions of myriad kinds of names such as these, he enables all sentient beings to know and perceive him in their own way.
Commentary: Bodhisattva Manjushri of Great Wisdom again called out, “Disciples of the Buddha! South of this Saha world is a world called Fengyi. The Tathāgata in that world is sometimes called the Buddha of Original Nature, sometimes the Buddha of Diligent Mind, sometimes the Buddha Who Is Supreme Among the Honored Ones, sometimes the Buddha of the Great Wisdom Torch, sometimes the Buddha Who Depends on Nothing, sometimes the Buddha of the Treasury of Light, sometimes the Buddha of the Treasury of Wisdom, sometimes the Buddha of the Treasury of Merit and Virtue, sometimes the Buddha Who Is Heaven Among Heavens, and sometimes the Buddha of Great Sovereignty. In addition to the names just mentioned, there are hundreds of billions of all kinds of names, enabling every sentient being to attain the knowledge and vision that they ought to attain.”
O sons of the Buddha! To the west of this Sahā world, there is another world called “Free from Defilement.” The Tathāgata there is known by names such as “Mind-Accomplished,” “Knower of the Way,” “Abiding in the Source,” “Able to Release Bonds,” “Penetrating the Meaning,” “Delighting in Discrimination,” “Supreme Vision,” “Tamer of Conduct,” “Practicing Many Austerities,” and “Possessed of Power.” With hundreds of billions of myriad names such as these, the Tathāgata enables sentient beings to know and perceive him in their own distinct ways.
Commentary: Bodhisattva Manjushri, of Great Wisdom, once again called out, “O disciples of the Buddha! To the west of this Saha world is a world called Defilement-Free. The Tathagata in that world may be called Buddha Mind-Accomplished, Buddha Knower of the Way, Buddha Abiding in the Fundamental, Buddha Able to Untie Bonds, Buddha Penetrating the Meaning, Buddha Delightful in Discrimination, Buddha of Supreme Vision, Buddha Who Tames Conduct, Buddha of Many Arduous Practices, or Buddha Complete in Strength. There are hundreds of billions and myriad kinds of names like these, enabling all sentient beings to attain different kinds of knowledge and views.”
O sons of the Buddha! To the north of this Saha World, there is another world called Abundant Joy. The Tathāgata there is known by such names as Champaka-Flower-Colored, Sun Treasury, Well-Abiding, Manifesting Miraculous Powers, Transcendent in Nature, Wisdom Sun, Unhindered, Appearing Like the Moon, Swift Wind, and Pure Body. With hundreds of millions of different names such as these, he enables sentient beings to know and perceive him in their own distinct ways.
Commentary: The Greatly Wise Bodhisattva Manjushri again called out to the Buddha’s disciples, “North of this Saha World is a world called Wind Bliss. The Tathagata in that world is named Buddha Dambaka Flower Color. He is also called Buddha Sun Treasury, Buddha Well-Abiding, Buddha Manifesting Supernatural Powers, Buddha Nature Beyond All, Buddha Wisdom Sun, Buddha Unimpeded, Buddha Manifesting Like the Moon, Buddha Swift as the Wind, and Buddha Pure Body. There are hundreds of billions of myriad names such as these, enabling all sentient beings to attain different kinds of knowledge and vision.”
O children of the Buddhas! Northeast of this Saha world, next there is a world called Gathering. The Tathāgata there is known by names such as Eternal Freedom from Suffering, Universal Liberation, Great Hidden Treasury, Liberating Wisdom, Treasury of the Past, Jewel Radiance, Transcending the World, Unobstructed Ground, Treasury of Pure Faith, and Unmoving Mind. With a hundred billion myriad different names such as these, he enables sentient beings each to know and perceive him in their own way.
Commentary: Bodhisattva Manjushri, the Great Wisdom, once again called out, “Disciples of the Buddha! To the northwest of this Saha world is a world called Gathering. The Tathagata in that world is named Buddha Forever Free from Suffering. He is also named Buddha of Universal Liberation, Buddha of the Great Hidden Treasury, Buddha of Liberating Wisdom, Buddha of the Treasury of the Past, Buddha of Precious Radiance, Buddha Beyond the World, Buddha of the Unimpeded Ground, Buddha of the Treasury of Pure Faith, or Buddha of the Unmoving Mind. There are hundreds of billions of myriad names like these, enabling all sentient beings to attain different kinds of knowledge and vision.”
O sons of the Buddhas! To the southeast of this Saha world lies another world called Abundant Benefit. The Tathāgata there is known by such names as Manifest Light, Exhaustive Knowledge, Beautiful Sound, Superior Faculties, Adorned Canopy, Faculty of Diligence, Reaching the Other Shore of Discrimination, Superior Concentration, Concise Speech, and Ocean of Wisdom. With hundreds of billions of different names, he enables sentient beings to know and perceive him in their own ways.
Commentary: Bodhisattva Manjushri of Great Wisdom once again called out, “Disciples of the Buddha! Southeast of the Saha World is a world called Abundant Benefit. The Tathagata in that world is sometimes called Buddha Manifesting Light, sometimes Buddha Exhaustive Wisdom, sometimes Buddha Beautiful Sound, sometimes Buddha Superior Faculties, sometimes Buddha Adorned Canopy, sometimes Buddha Diligent Faculties, sometimes Buddha Who Reaches the Other Shore of Discrimination, sometimes Buddha Superior Samadhi, sometimes Buddha Brief Words and Kind Speech, and sometimes Buddha Wisdom Sea. There are hundreds of billions of names of all kinds like these, enabling every sentient being to attain the knowledge and vision they ought to attain.”
O sons of the Buddha! To the southwest of this Sahā World, there is another world called Few Immortals. The Tathāgata there is called by such names as Lord of Sages, Possessor of All Treasures, Liberator of the World, Knower of All Faculties, Excellent in Speech, Clear-Sighted, Master of the Faculties, Great Teacher of Sages, Opener of the Path of Practice, and Vajra Lion. By countless millions of different names such as these, he enables all beings to know and perceive him in their own distinct ways.
Commentary: The Bodhisattva Manjushri of Great Wisdom again called out to the Buddha’s disciples: “To the southwest of this Saha World is a world called Tien Thieu. The Tathagata in that world is known by such names as Muni Lord Buddha, Buddha Who Possesses Many Treasures, World-Liberating Buddha, Buddha Who Knows All Faculties, Excellent Words Buddha, Clearly Seeing Buddha, Mastery of Faculties Buddha, Great Sage Teacher Buddha, Path-Opening Deeds Buddha, and Vajra Lion Buddha. There are hundreds of millions of names like these, enabling all sentient beings, each and every one, to attain distinct knowledge and vision.”
O children of the Buddha! Northwest of this Saha World, there is another world called Joy. The Tathagata there is known by names such as Fragrant Assembly, Sandalwood Canopy, Lotus Treasury, Transcending All Dharmas, Dharma Jewel, Arising Again, Pure Wondrous Canopy, Vast Eye, Possessing Wholesome Dharma, Mindful of Dharma, and Net Treasury. With hundreds of millions of names of various kinds such as these, he enables sentient beings to know and perceive him each in their own way.
Commentary: The Bodhisattva Manjushri of Great Wisdom called out again, “Disciples of the Buddha! To the northwest of this Saha World, there is another world named Joy. The Tathagata in that world is called Wonderful Flower Cluster Buddha. He is also called Sandalwood Canopy Buddha, Lotus Treasury Buddha, Buddha Who Surpasses All Dharmas, Dharma Jewel Buddha, Ornament-Born Buddha, Pure Wonderful Canopy Buddha, Vast Eye Buddha, Buddha Who Possesses Good Dharma, Buddha Who Is Mindful of the Dharma, and Net Treasury Buddha. There are hundreds of billions of names of all kinds such as these, enabling all sentient beings to attain the different kinds of knowledge and vision they ought to attain.”
O sons of the Buddha! Below this Saha world, in the next lower direction, there is a world named Gate and Key. The Tathāgata there is called by such names as Arising Flame, Taming Poison, Śakra’s Palace, Place of Impermanence, Root of Awakening, Ending Growth, Great Swiftness, Ever-Joyful Giver, Discerning the Path, and Vanquishing Banner. With hundreds of billions of myriad such names, he enables all sentient beings to know and perceive him in their own distinct ways.
Commentary: The Bodhisattva Manjushri of Great Wisdom once again called out, “Disciples of the Buddha! Above this Saha world there is another world called Guan Shuo. The Tathagata in that world is known by such names as Buddha Who Kindles Flames, Buddha Who Tames Poison, Buddha of Indra’s Palace, Buddha of the Place of Impermanence, Buddha Awakened to the Origin, Buddha Who Cuts Off Growth, Buddha of Great Swiftness, Buddha Bestower of Constant Joy, Buddha Who Discerns the Way, and Buddha Who Subdues the Banner. There are hundreds of billions of names of all kinds like these, enabling all sentient beings, each and every one, to attain the distinct knowledge and vision they ought to attain.
O sons of the Buddha! In the upper direction beyond this Sahā World, there is a world called Resonant Sound. The Tathāgata there is known by names such as Banner of Courage, Immeasurable Treasures, Delight in Great Giving, Heavenly Light, Auspicious Arising, Surpassing the Realms, Lord of All, Wheel of Nonretrogression, Free from All Evils, and All-Knowing. With a hundred billion myriad kinds of names such as these, he causes beings to know and perceive him each in their own way.
Commentary: The Bodhisattva Manjushri of Great Wisdom called out once more, “Disciples of the Buddha! Above this Saha world is a world named Sound-Shaking. The Tathagata in that world is named Valiant Banner Buddha, or Immeasurable Treasures Buddha, or Delight in Great Giving Buddha, or Great Light Buddha, or Auspicious Arising Buddha, or Transcendent Realm Buddha, or Lord of All Buddha, or Nonretrogressing Wheel Buddha, or Free of All Evils Buddha, or All-Knowing Buddha. There are hundreds of millions of names of all kinds like these, enabling every sentient being to attain the different kinds of knowledge and vision that they ought to attain.”
O disciples of the Buddha! Just as in the Saha World, so in the eastern direction, among hundreds of thousands of kotis of worlds—countless, immeasurable, boundless, unequaled, uncountable, unnameable, inconceivable, immeasurable, and inexpressible—extending throughout the Dharma Realm and the realm of space, the names of the Tathagatas in the various worlds are all different. The same is true of the south, west, and north, the four intermediate directions, above, and below.
Commentary: The Bodhisattva Manjushri, with his earnest compassionate heart, feared that all the Bodhisattvas might not be paying attention, so he called out once more, “All of you disciples of the Buddha! You who draw near to the Buddha must understand the causes, conditions, and karmic results of the Buddha, life after life, kalpa after kalpa. That realm is like this: in the eastern direction of the Saha World, there are hundreds of thousands of kotis of names. Those names cannot be counted or measured; they have no bounds. They cannot be counted with numbers, expressed in words, or conceived of by the mind. Throughout empty space and pervading the Dharma Realm, in all worlds everywhere, the Buddhas’ names are of every kind and differ from one another. It is so in the east; and in the south, west, and north, and in all six directions—the four directions, above, and below—it is the same.”
Just as the World-Honored One, when he was formerly a Bodhisattva, attained maturity through various discussions, words, sounds, karmas, results, abodes, expedient means, faculties, faiths and understandings, and stages, he also caused sentient beings to know and see in this way, and preached the Dharma to them.
Commentary: Just like Shakyamuni Buddha, who in the past was a Bodhisattva and practiced the Bodhisattva Path, using all kinds of discussions, all kinds of words, all kinds of sounds, all kinds of karma, all kinds of retributions, all kinds of places, all kinds of expedient means, all kinds of faculties, all kinds of faith and understanding, and all kinds of stages to expound the wondrous Dharma and teach sentient beings. Because he worked for the benefit of sentient beings, now that he has become a Buddha, he also hopes that sentient beings will become Buddhas, enabling them to attain such wisdom and such knowledge and vision. Therefore, the Buddha expounds the wondrous Dharma for sentient beings.
The Buddha expounds the Dharma for sentient beings, but sentient beings must practice sincerely in order to receive its benefits. Until you have truly awakened and attained wisdom, you must not become indulgent or lax; you must always observe the rules! Manage yourself—don’t wait for your master to come and check on you. Therefore:
“The master leads you through the door;
Cultivation is up to the individual.” It means:
“The teacher only leads you to the door;
the practice is up to you.”
If you wait for the master to come and supervise, it will be too late. It is like eating: don’t wait for the master to say, “Disciple, eat!” When getting dressed, don’t wait for the master to say, “Disciple, get dressed!” When going to bed, don’t wait for the master to say, “Disciple, go to bed!” You must take the initiative and do these things yourself. The same applies to practicing and making an effort in cultivation: you must diligently apply yourself on your own! Some people say:
“You cultivate, you attain;
She cultivates, she attains;
Cultivate for yourself, attain for yourself;
If you don’t cultivate, you won’t attain.”
What is attained? Great wisdom. With wisdom, one is no longer confused. No longer confused, one does not give rise to delusion. Without delusion, one creates no karma. Without creating karma, one does not undergo karmic retribution. Thus, the law of cause and effect remains forever unchanged.
END CHAPTER 7