At long last do suffering beings become happy, At long last is the Teaching of the Compassionate One heard. At long last is the great Sage met Who has attained the consummation of all virtues, Having destroyed the darkness of conceit and heedlessness, The great mendicant, worthy, respected. Those who have honored him are gone to heaven, Enjoying many kinds of happiness; Those who have honored him put an end to all suffering And gain supreme knowledge. The Victor is pure as space, Undefiled by the world, like a lotus in water, Like the polar mountain rising from the sea— So honor the Buddha glad in mind. Then the wise one Moon of Liberation said to Diamond Matrix, "Please tell us the characteristics of the fifth stage." Diamond Matrix said, "Whoever has fulfilled the path of the fourth stage enters the fifth stage; one enters the fifth stage by tenfold impartiality with purity as the focus of the mind: by impartiality of focus on the purity of the teachings of past buddhas, by impartiality of focus on the purity of the teachings of future buddhas, by impartiality of focus on the purity of the teachings of present buddhas, by impartiality of focus on purity of conduct, by impartiality of focus on purity of mind, by impartiality of focus on purity of removal of views and doubt and uncertainty and perplexity, by impartiality of focus on purity of knowledge of right and wrong paths, by impartiality of focus on purity of knowledge of application and relinquishment, by impartiality of focus on purity of the final ultimate discernment and realization of all the elements of enlightenment, and by impartiality of focus on purity of perfecting all beings. "Furthermore, the enlightening beings who have reached the fifth stage, from having cultivated these elements of enlightenment and branches of the path, and from having thoroughly purified their intent— practicing what is needed for the quest for a higher path in the future, being supported by the power of vows, compassionately and kindly not abandoning beings, accumulating provisions of virtue and knowledge, never ceasing, putting skill in means into operation, seeing the light of the later stages, seeking the power of the Buddha, being supported by the power of intellect and action and awareness and recollection—attain unwavering attention; and doing so, they accurately know as it really is what the truth of suffering recognized by sages is, what the truth of the cause of suffering is, what the extinction of suffering is, and what the truth of its attainment is. They become well versed in conventional truth, in ultimate truth, in the truth of characteristics, the truth of distinctions, the truth of structure, the truth of substance, the truth of becoming, the truth of knowledge of extinction and nonorigination, the truth of entry into knowledge of the path; and by having accomplished the continuity of accession to the stages of enlightening beings, they become well versed in the truth of the accumulation of the knowledge of the enlightened. "They know the conventional truth from satisfying other beings according to their inclinations. They know the ultimate truth by comprehending all in one principle. They know the truth of characteristics from awareness of individual and common characteristics. They know the truth of differentiation from learning the definitions of differentiations in the Teaching. They know the truth of structure from learning the definitions of the clusters, elements, and sense mediums. They know the truth of substance from realizing the pressure of the body and mind. They know the truth of becoming from the continuity of realms of existence. They know the truth of knowledge of extinction and non-origination from the ultimate extinction of all burning torments. They know the truth of entry into the knowledge of the path from the accomplishment of nonduality. By accomplishment of continuity of accession to the stages of enlightening beings from perfect awareness of all their features, ultimately they know the truth of accumulation of the knowledge of the enlightened. This is, however, on the basis of the power of knowledge in the process of application, not by ultimate exhaustive knowledge. "By means of the awareness effected by this knowledge of truths, they know in truth that all that is conditional is void, unreal, delusive, deceptive, fooling the ignorant. They become all the more compassionate toward beings, and the light of great goodwill shines forth. Supported by the power of knowledge, with concern for all beings, seeking enlightened knowledge, they examine all conditioned activities, past and future. They know for a fact how the mass of suffering of beings, sprung from ignorance and craving for existence from the past, borne along in the stream of cyclic existence, never having gotten free from the dwelling of the physical and mental clusters, increases, and that it has no self, no being, no life, no soul, no personality, no self or personal possessions. They also know in truth whether or not there is an end, limit, or escape from their deluded wishing for the nonexistent future. "It occurs to the enlightening beings, 'How strange and pitiful these ignorant, deluded creatures, whose countless bodies have perished, will perish, and are perishing, yet even while they are passing away they do not give rise to disaffection with the body; they increase the fetters of suffering, flowing along in the stream of the mundane whirl, not turning back from great danger and trouble, not letting go of the dwelling of the body-mind clusters; they do not reject the vipers of the elements, they are unaware of the prison of greed for happiness; they do not pull out the arrows of pride and views, they do not extinguish the flames of desire, hatred, and delusion; they do not disperse the darkness of ignorance; they do not evaporate the flood of craving; they do not seek an enlightened guide; going along with maniacs, they swim around in the sea of the mundane whirl, in the confusion of grasping of various bad thoughts. Being without refuge, they fall into intense distress and individually experience many pains, such as birth, old age, sickness, death, grief, lament, dejection, mental disturbance. For the sake of these beings, who are suffering distress, without a leader, without a savior, without a refuge, without a reliance, without an island of safety, without direction, in the dark, wrapped up in the shell of ignorance, overcome by darkness, we alone will gather such stores of virtue and knowledge as will enable these beings to be ultimately purified, and finally that they may arrive at the state of unimpeded knowledge of those with the ten powers.' "Whatever goodness the enlightening beings undertake with this mind which has realized well-considered knowledge, they undertake it all for the salvation of all beings, for the benefit of all beings, for the happiness of all beings, out of compassion for all beings, so that all beings will be free from trouble, for the liberation of all beings, to take care of all beings, for the purification of all beings, to lead all beings to freedom, for the ultimate nirvana of all beings. "The enlightening beings in this fifth stage, the stage Difficult to Conquer, become all the more mindful, by not forgetting the nature of things; they become wise, by certain knowledge; they become wayfarers, by realizing the hidden meanings intended by the scriptures; they become conscientious because of protecting self and others; they become steadfast, by maintaining disciplined behavior; they become awake because of careful consideration of what is true and what is not; they become followers of knowledge because of not being led by others; they become followers of wisdom because of skill in expression distinguishing the meaningful and meaningless; they become skilled in maturing beings because of skill in effecting higher knowledge; they become accomplished in mystic knowledge because of skill in accomplishing meditation; they become skilled in expedients because of adaptation to the world; they become tireless because of accumulation of virtues; they become ceaselessly energetic because of seeking knowledge; they become unflagging in determination because of having accumulated great kindness and compassion; they become devoted to tireless seeking because of being in quest of the ten powers, infallible expertise, and unique qualities of buddhas; they become imbued with well-accomplished attention because of having accomplished buddha-land adornment; they become engaged in various good works because of having accumulated the distinctive marks and embellishments of buddhahood; they become constantly engaged in right effort because of seeking the physical, verbal, and mental adornments of the enlightened; they become most respectful in conduct because of listening to all enlightening beings and expounders of truth; they become unhindered in mind because of continually traveling through the world by the great skill in means of enlightening beings; they become undistracted at all times because of application of effort to the full development of all beings. "Thus engaged, the enlightening beings develop people by means of charity, kind speech, beneficial action, and cooperation; they develop people by showing forms, by revelation of enlightening action, by making clear the greatness of the enlightened, by showing the ills of the mundane whirl, by lauding the knowledge of buddhas, and by production of great spiritual manifestations and application to various practices and works. "The enlightening beings, thus engaged in the development of sentient beings, with minds continually following buddha-knowledge, engaged in unregressing goodness, intent on the search for supreme truth, practice whatever in the world would benefit sentient beings, such as writing, teaching, mathematics, sciences of various realms or elements; medical sciences; prevention of consumption, epilepsy, and possession; warding off poison, zombies, and witchcraft; song and dance, drama, music, storytelling, and entertainment; the construction of villages, cities, parks, canals, reservoirs, ponds abounding in lotuses, groves producing flowers, fruits, and medicines; the discovery of gold, jewels, and other precious substances; methods of pointing out the signs of the sun, moon, planets, stars, constellations, movements of the earth, omens, dreams, and the characteristics of coordination of general and specific actions and forms of limbs and parts of the body; points of cultivation of discipline, meditation, mystic knowledge, the immeasurables and formless states—and whatever else is not harmful or injurious, that which is conducive to the benefit and well-being of all creatures, that the enlightening beings undertake, guided by compassion, to establish them in the way of buddhas. "To the enlightening beings in this stage, Difficult to Conquer, there appear many buddhas, by great vision and willpower—many hundreds of buddhas, many thousands, many hundreds of thousands, many millions, many billions, many trillions of buddhas. Having seen those buddhas, the enlightening beings honor and serve them with great resolution, providing the necessities of life, also providing comforts for enlightening beings and honoring the religious community, and dedicate these roots of goodness to unexcelled, complete, perfect enlightenment. The enlightening beings also attend those buddhas and with greatest respect and reverence listen to, take up, and remember their teachings and, having heard them, apply them as much as possible. "Many enlightening beings go forth from society into the tutelage of those buddhas and, having gone forth, become holders of learning and preachers of the Teaching. Moreover, they become preachers who have attained command of the practices they have learned, because of not FLOWER ADORNMENT SUTRA THE TEN GROUND - Chapter 26 part 1 Sutra: The Ten Grounds, Chapter Twenty-six, Part One At that time, the World-Honored One was in the royal palace in the Heaven of the comfort from others' transformations, in the hall of Treasuries of Mani Jewels, together with a gathering of Great Bodhisattvas. All these Bodhisattvas, who were irreversible from Aunttarasamyaksambodhi, has assembled from the worlds of the other directions. They dwelt in the states of wisdom in which all Bodhisattvas dwell, had entered the place of wisdom which all Thus Come Ones enter, and diligently practiced without rest. They were well able to manifest all kinds of spiritual penetrations, and all that they did to teach, transform, tame, and subdue living being was done at the right time. In order to accomplish all Bodhisattvas' Great Vows, in all Worlds, in all Kalpas, in all Lands, they diligently cultivated all practices, without slacking even momentarily. They were replete with a Bodhisattva's blessings and wisdom, the aids to the way, by which they universally benefited living beings without shirking. They had arrived at the ultimate shore of a Bodhisattva's Wisdom and Expedients. They manifested entry into birth and death as identical with Nirvana, yet they did not renounce the cultivation of Bodhisattva practices. They were skilled at entering all Bodhisattvas' Dhyanas, Liberations, Samadhis, Samapattis, Spiritual Penetrations, and Clear Knowledges. In all they did they obtained comfort. They acquired all Bodhisattvas' comfortable spiritual powers, and in all instant, without movement or exertion, they could go to the assemblies of all Thus Come Ones' Bodhimandas, act as leaders of the assembly, and request the Buddha to speak dharma. They protected and upheld the Buddhas' Proper Dharma Wheel. They used a vast, great mind to make offerings to and serve all Buddhas. They always diligently practiced the deeds which all Bodhisattvas practice. Their Bodies universally appeared in all worlds. Their voices reached throughout the Dharma Realms of the Ten Directions. Their minds' wisdom was unobstructed. They universally saw the merit and virtue of all Bodhisattvas of the three periods of time. They had already cultivated and obtained perfection. In ineffably many kalpas they could not completely be described. THE FIFTH GROUND Sutra: The Bodhisattva, hearing the supreme conduct of that ground, Understood and Awakened to Dharmas, And were Delighted in Mind. In space they scattered flowers and uttered praises, saying: Good Indeed, Great Knight, O Treasury of Vajra! The King of the Heaven of Comfort with the Throngs of Gods, Hearing Dharma, jumped for joy and, remaining in empty space, Universally sent forth various clouds of Wondrous Lights As offerings to the Thus Come One, their joy pervading everywhere. Attractive Devas, played music of the heavens. With voice and words they sang the Buddha's praise. And all due to the Bodhisattva's awesome spirit, From within those sounds they brought forth these words: The Buddha's vows at last now reach fulfillment. Buddhahood at last has now been attained. Shakyamuni Buddha has come to Heaven's Halls. At last we see the benefactor of Humans and Gods! The Great Sea at last now starts to move. The Buddha's Light at long last starts to shine. Living beings at last start to be peaceful. The Sounds of Great Compassion at long last are heard. Merit and Virtue's other shore has been reached. Conceit and pride's darkness has all been destroyed. He is pure to the utmost, just like empty space, Undefiled by worldly Dharmas, like a Lotus Bloom. The Great Honored Muni appears in the World The way Mount Sumeru, rises up from the vast sea. By making offerings to him, one can end all sufferings. By making offerings one is certain to obtain all Buddha's Wisdoms. This site of One Worthy of Offerings, Is that of incomparable offerings. Therefore, with delight we make offerings to the Buddha. When in that way, the Limitless Heavenly Maidens Had brought forth these sounds and words of praise, All in veneration and filled with happiness. Gazed at the Thus Come One, who remained in silence. At that time the Great Knight, Moon of Liberation, Again requested: "Fearless Treasury of Vajra, Upon the Fifth Ground, all the marks of practice, We wish you would proclaim, disciple of the Buddha. At that time, Vajra Treasury Bodhisattva addressed Moon of Liberation Bodhisattva saying: "Disciple of the Buddha, the Bodhisattva Mahasattva who has well perfected the paths practiced on the Fourth Ground, and who wishes to enter the Fifth Ground of difficult conquest, should use Ten Kinds of Minds of Equality and Purity to approach and enter. What are the ten? They are: A Mind of Equality and Purity towards the Dharmas of the Buddhas of the past; a Mind of Equality and Purity towards the Dharmas of the Buddhas of the future; a Mind of Equality and Purity towards the Dharmas of the Buddhas of the present... A Mind of Equality and Purity towards the Precepts; a Mind of Equality of Purity towards the Mind; a Mind of Equality and Purity from Casting Out Views, Doubts and Regrets; a Mind of Equality and Purity in the knowledge of what is and is not the way; a Mind of Equality and Purity in Cultivating Knowledge and Views; a Mind of Equality and Purity in making Progressively Superior Contemplations of all Bodhi Share Dharmas; a Mind of Equality and Purity in Teaching and Transforming each and every Living Being. The Bodhisattva, Mahasattva using those ten kinds of Minds of Equality and Purity, attains entry to the Fifth Bodhisattva Ground. Disciples of the Buddha, once the Bodhisattva Mahasattva dwells upon this, the Fifth Ground, because he well cultivates the Bodhi Share Dharmas; because he well Purifies Deep Minds; because he further intensifies his quest for the progressively more supreme way; because he accords with True Suchness; because he is upheld by the Power of Vows; because he has kindness and pity for every living being and never abandons any; because he assembles blessing and wisdom, the aids to the way; because he vigorously and diligently practices and does not rest; because he brings forth skill-in-means; because he contemplates and illumines the progressively higher grounds; because he receives the protective mindfulness of the Thus Come Ones; and because he is mindful of being maintained by the power of wisdom, he therefore obtains Irr ever sib ility of Mind. Disciples of the Buddha, this Bodhisattva Mahasattva knows these as they actually are: This is the Sagely Truth of Suffering, this is the Sagely Truth of the Accumulation of Suffering, this is the Sagely Truth of the Extinction of Suffering, this is the Sagely Truth of the Way to the Extinction of Suffering. He well knows Worldly Truth. He well knows truth in the primary sense. He well knows the Truth of Marks. He well knows the Truth of Discriminations. He well knows the Truth of Establishments. He well knows the Truth of Phenomena. He well knows the Truth of Production. He well knows the Truth of Exhaustion without Production. He well knows the Truth of Entry into Wisdom of the Way. He well knows the Truth of Successive Accomplishment of all Bodhisattva Ground, up to and including he well knows the Truth of Accomplishment of the Wisdom of a Thus Come One. Since this Bodhisattva accords with living beings' minds' delights to make them happy, he therefore knows worldly truth. Since he penetrates to Real Marks, he therefore knows truth in the primary sense. Since he enlightens to the Individual Mark and the Common Mark of all Dharmas, he therefore knows the Truth of Marks. Since he comprehends the discriminations in the establishments of all dharmas, he therefore knows the truth of discriminations. Since he well discriminates the Skandhas, Realms, and Places, he therefore knows the Truth of Establishments. Since he has Enlightened to Suffering and Affliction of Body and Mind, he therefore knows the Truth of Phenomena. Since he has enlightened to the continuation of all path of rebirth, he therefore knows the Truth of Production. Since all heated afflictions are ultimately extinguished, he therefore knows the Truth of Exhaustion Without Production. Since Non-Duality has come forth, he therefore knows the Truth of Entry to the Wisdom of the Way. Since he has properly enlightened to the marks of all activities, he therefore knows the Truth of Successive Accomplishment of all Bodhisattva Grounds, up to and including the Truth of Accomplishment of the Wisdom of a Thus Come One. It is through the power of wisdom from faith and understanding that he knows, and not through the power of ultimate wisdom that he knows. Disciples of the Buddha, once this Bodhisattva Mahasattvas obtained the wisdoms of such truths, he knows all conditioned dharmas as they truly are-false, empty, and contrived—and that they deceive foolish, common people. The Bodhisattva at that time, towards all living beings, increases in Great Compassion, and Bring Forth the Light of Great Kindness. Disciples of the Buddha, this Bodhisattva Mahasattva, upon obtaining such powers of wisdom, does not abandon any living beings, and constantly seeks the Wisdom of a Buddha. He contemplates the boundary of before and the boundary of afterwards of all conditioned activities as they truly are. He knows that from the boundary of before, ignorance, existence and love arise, and bring flow and turn in birth and death. In the house of all the Skandhas, they are unable to move and escape, and their suffering accumulates and increases. Yet there is neither a self nor are there entities with lifespans, nor any nourished or reared; nor is there anything that repeatedly grasps at a body in a destiny afterwards. All is free of a self and of what belongs to a self. Just as is the boundary of before, the same holds true of the boundary of afterwards, and none of it has any existence. He has completely severed and left behind greed and attachment to the false. Whether existent or without existence, he knows it all as it actually is. Disciples of the Buddha, this Bodhisattva Mahasattva further makes the following reflection: "All these foolish, common people are stupid and lack of wisdom, and are deeply pitiable. They have countless bodies which have already perished, are now perishing, and will perish in the future. Yet even though they ultimately perish in that way, still they have no thought of growing tired of those bodies. They perpetually increase these contrived instances of suffering. They flow along with birth and death and are not able to return. From the house of the Skandhas they do not seek escape. They do not know to be worried about or to fear the poisonous snakes of the Four Elements. They are unable to pluck out the arrows of arrogance and views. They are unable to extinguish the fire of greed, hatred, and stupidity. They are unable to demolish the darkness of ignorance. They are unable to dry up the great ocean of love and desire. They do not seek the Great Sagely Guide of the Ten Powers. They enter the dense forest of the demons' intent. In the sea of birth and death they are tossed about by the waves of Awakenings and Contemplations. Disciples of the Buddha, this Bodhisattva Mahasattva further makes the following reflection: "All those living beings are undergoing sufferings such as these. They are alone and destitute and oppressed by difficulties. They have no one to save them and nothing to rely on, no island and no house, they have no guide and they have no eyes, being covered by the cataracts of ignorance and bound up by darkness. I now for the sake of all those living beings cultivate blessings and wisdom, the dharmas that aid the way. I make this resolve alone, and do not seek a companion. And I use the merit and virtue to bring all living beings to ultimate purity, unto and including seeing to it that they attain the Thus Come One's Ten Powers and Unobstructed Wisdom. Disciples of the Buddha, this Bodhisattva Mahasattva in that way uses wisdom such as those and contemplates the good roots cultivated as all for the sake of rescuing and protecting all living beings; for the sake of bring benefit to all living beings; for the sake of making all living beings happy; out of sympathy and pity for all living beings; in order to bring all living beings to accomplishment; to liberate all living beings; to gather in and receive all living beings; to free all living beings from all sufferings and afflictions; to bring all living beings universally to attain purity; to cause all living beings to be tamed and subdued; and to bring all living beings to enter Parinirvana. Disciples of the Buddha, the Bodhisattva Mahasattva who dwells upon this, the Fifth Ground of difficult conquest, is called the mindful one, because he does not forget all dharmas. He is called one with wisdom, because he can well and decisively understand. He is called one who has the aim, because he knows the aim of the meanings of the sutras, and combines them in careful order. He is called one with shame and modesty, because he protects himself and protects others. He is called the solid one, because he does not abandon the practice of the precepts. He is called one who is awakened, because he is able to contemplate what holds true and what does not hold true. He is called one who follows wisdom, because he does not follow after others. He is called one with discernment, because he well knows the difference between meaningful and non-meaningful statements. He is called one with Spiritual Penetrations, because he well cultivates Dhyana Samadhi. He is called one skilled in expedients, because he is able to accord with the practices of the world. He is called one without fatigue, because he well amasses blessings and virtue. He is called one who does not rest, because he constantly seeks wisdom. He is called one who does not tire, because he amasses Great Kindness and Compassion. He is called one who diligently cultivates for the sake of others, because he wishes to enable all living beings to enter Nirvana. He is called one who diligently seeks and is not lazy, because he seeks the powers, fearlessnesses, and uncommon Dharmas of a Thus Come One. He is called one who is able to practice as he has determined, because he accomplishes the Adornment of Buddhalands. He is called one who diligently cultivates all kinds of good karma, because he is able to be endowed with the fine marks and characteristics. He is called one who always diligently practices, because he seeks to adorn the body, speech, and mind of a Buddha. He is called one with Great Reverence and respect for dharmas, because in the places of all Bodhisattvas and Dharma Masters he practices in accord with the teachings. He is called one whose mind is unobstructed, because he employs great expedient means to constantly course through the world. He is called one who day and night leaves superfluous thoughts far behind, because he constantly delights in teaching and transforming all living beings. Disciples of the Buddha, when the Bodhisattva Mahasattva is diligently cultivating in that way, he uses giving to teach and transform living beings. He uses kind words, beneficial actions and similarity in deeds to teach and transform living beings. He manifests physical bodies to teach and transform living beings. He proclaims all Dharmas to teach and transform living beings. He explains the conducts of a Bodhisattva to teach and transform living beings. He displays the Great Awesome Power of a Thus Come One to teach and Transform Living Beings. He manifests calamities of birth and death to teach and transform living beings. He praises the benefits of the Thus Come One's Wisdom to teach and transform living beings. He displays great powers of spiritual penetrations to teach and transform living beings. He uses all kinds of expedient practices to teach and transform living beings. Disciples of the Buddha, the Bodhisattva Mahasattva is able to be that diligent in expediently teaching and transforming living beings. His resolve constantly continues as he tends towards the Buddha's Wisdom. In all the good roots he creates there is no turning back. He always diligently practices and learns the Dharmas of the most supreme practices. Disciples of the Buddha, there are no worldly talents or skills which this Bodhisattva Mahasattva fails to cover or practice in order to benefit living beings. That is to say: "Writing and computation; documentation; seals and signets; the various treatises on earth, water, fire and wind are all mastered by him. He is also skilled at prescribing medicines to cure the many ailments. He can expel the causes of lunacy and madness, dehydration, possession by ghosts and friends, and voodoo poisons. He is good at calligraphy; hymns of praise; music for song and dance; humor and conversation. Whenever countries, cities, towns, villages, palaces, houses, parks and gardens, fountains and pools, plants, trees, flowers and herbs are arranged by him, they are all as they ought to be. He knows the locations of mines of gold, silver, mani, pearls, lapis lazuli, shells, jade, coral and so forth, and points them out for people He well contemplates and is never wrong in his pronouncements concerning the sun, moon, stars and constellations; cries of birds and quakings of earth; lucky or inauspicious dreams; and fortunate or ill-fated bodily marks. His holding precepts, entering dhyana, spiritual penetrations, the unlimited minds, four formless attainments, and so forth, along with all the other worldly talents, are only for the benefit of living beings, and not to harm or trouble them. He only reveals them all to gradually establish beings securely in the unsurpassed Buddhadharma. Disciples of the Buddha, when the Bodhisattva dwells upon this, the ground of difficult conquest, through the power of his vows he comes to see many Buddhas. That is: He sees many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, up to and including seeing many hundreds of thousands of kotis of nayutas of Buddhas. He worships and reverse them, attends upon and makes offerings to them all, using clothing, food and drink, bedding and medicines—all of the necessities of life— completely offering them up. He makes offerings as well to all members of the Sangha, and taking those good roots he transfers them all to anuttarasamyaksambodhi. In the presence of all those Buddhas, he reverently listens to the Dharma. Having heard it he accepts and holds it, and according to his power, cultivates. Furthermore, within all Buddhas' Dharmas he comes to leave the home-life, and having left the home-life hears dharma even more, attains Dharani and becomes a hearing and maintaining Dharma Master. He dwells upon this ground passing through hundreds of kalpas, passing through thousands of kalpas, up to and including limitless hundreds of thousands of kotis of nayutas of kalpas, and all of his good roots become ever brighter and more pure. Disciples of the Buddha, this is just as true gold when polished with musaragalva becomes even brighter and more pure. All the good roots of the Bodhisattva on this ground are just the same way. Through his use of wisdom of expedients to reflect and contemplate, they become ever brighter and more pure. Disciples of the Buddha, when the Bodhisattva dwells upon this ground of difficult conquest, the merit and virtue he accomplishes through wisdom of expedients cannot be matched by the good roots of the grounds below. Disciples of the Buddha, this is just as the light from the mansions of the sun, moon, stars and planets, since they are upheld by the wheel of wind, cannot be destroyed, and cannot be shaken by any other wind. The good roots of the Bodhisattva on this ground are just that way. Since he uses wisdom of expedients to contemplate in accord, they cannot be destroyed, and no sound hearer, or sage enlightened by conditions, or worldly good roots can move it. This Bodhisattva, among the Ten Paramitas, stresses the Paramita of Dhyana. It is not that he fails to practice the others, but he only does so according to his power and proportionately. Disciples of the Buddha, this is called a general discussion of the Bodhisattva Mahasattva's Fifth Ground of Difficult Conquest. The Bodhisattva who dwells upon this ground usually becomes King of the Tushita Heaven, and towards all living beings acts with comfort and ease. He subdues all deviant views of externalists, and can bring all living beings dwell within absolute truth. In giving, kind words, beneficial actions and similar work, all of the karmic actions he performs are not separate from mindfulness of the Buddha, not separate from mindfulness of the Dharma, not separate from mindfulness of the Sangha, up to and including not being separate from mindfulness of endowment with the Wisdom of the Knowledge of all Modes. He also makes the following reflection: "I should among all living beings be a leader, be supreme, be most supreme, be wonderful, be subtly wonderful, be superior, be unsurpassed, up to and including being one with the Wisdom of All-Wisdom upon whom others can rely." This Bodhisattva, if he brings forth diligence and vigor, within a single thought attains a thousand kotis of samadhis. He sees a thousand kotis of Buddhas. He knows a thousand kotis of Buddhas' Spiritual Powers. He is able to quake the world-systems of a thousand kotis of Buddhas, up to and including being able to manifest a thousand kotis of bodies, and with each and every body being able to manifest a thousand kotis of Bodhisattvas as his retinue. If he employs especially supreme power of Bodhisattva vows to manifest at ease, he surpasses that number. In a hundred kalpas, a thousand kalpas, up to and including a hundred thousand kotis of nayutas of kalpas, the number could not be counted or known. At that time, Vajra Treasury Bodhisattva, wishing to restate his meaning, spoke verses saying: The Bodhisattva, having already Purified the Fourth Ground, Reflects upon the equality of the Buddhas Of the Three Periods of Time, Of the Precepts, Mind, Expelling Doubts, What is and is not the way. Making such contemplations, He enters the Fifth Ground. The stations of mindfulness are his bow, The roots are his sharp arrows. The right efforts are his horses, The bases of spirit his carriage. In solid armor of five powers, He breaks up avenging enemies. He courageously does not retreat, And enters the Fifth Ground. With repentance as his clothes, And the shares of Enlightenment his garland, With pure precepts as his incense, And Dhyana as his balm; With wisdom and expedients, As his Wonderful Adornments, He enters the forest of "Uniting and Holding" And the Garden of Samadhi. With As-you-will his legs And proper mindfulness his throat, With kindness and compassion as his eyes, And wisdom as his teeth, The lion among people With the roar that has no self Breaks up enemies of afflictions So he enters the Fifth Ground. forgetting what they have learned from billions of buddhas over billions of eons. "The roots of goodness of many eons of the enlightening beings in this stage are refined, purified thoroughly, and become more radiant, over hundreds and thousands and millions and billions of eons, just as gold adorned with jewels becomes brighter, purer, and more radiant. Because of accomplishment of the virtues of application of knowledge, they also become impeccable in conduct. Just as the light of the sun, moon, planets, and stars cannot be diverted by the winds and is not of a class with the winds, in the same way the roots of goodness of the enlightening beings in the Difficult to Conquer stage, in accord with the thought of the skillful, wise, knowing mind, cannot be surpassed by any who learn or attain individual liberation, and are not of the same class as the worldly. "For enlightening beings in this stage the transcendent way of meditation is paramount, while they practice the rest as best they can. This is the stage of enlightening beings called Difficult to Conquer. Most of the enlightening beings in this stage become celestial sovereigns of the heaven of complete satisfaction, capable, powerful, able to detach beings from all false teachers and to establish them in the truth. Whatever acts they undertake, whether by giving, kind speech, beneficial action, or cooperation, it is all never apart from thoughts of Buddha, the Teaching, the Community, enlightening beings, the conduct of enlightening beings, the ways of transcendence, the stages, the powers, expertise, and unique qualities of buddhas, including omniscience complete in all respects. Why? Because they want to be the best of beings, unexcelled leaders and guides, and ultimately omniscient refuges. "Those who seek to be thus undertake the appropriate effort, by the energy of which they instantly attain a trillion concentrations, see a trillion buddhas and perceive their power, shake a trillion worlds, go to a trillion lands, illumine a trillion realms, mature a trillion beings, abide for a trillion eons, penetrate a trillion eons past and future, contemplate a trillion doctrines, and manifest a trillion bodies, each appearing surrounded by a trillion enlightening beings. "Beyond that, enlightening beings with the power of vows, by the excellence of their vows, perform countless transformations of body, aura, mystic powers, vision, sphere of operation, voice, conduct, adornments, power, resolution, and performances." Then Diamond Matrix spoke these verses describing this stage: Thus purified in the excellent practices of the fourth stage, They contemplate the equality of the buddhas of past, present, and future— In conduct, mental attainment, purity of the Path, And freedom from doubt—and enter the fifth stage. Their bow is recollection, their arrows the spiritual faculties, undeflected; Their horses the right efforts, the bases of mystic power their chariot, The five powers their armor, which no bandits can break through; Heroic, never retreating, they enter the fifth stage. Clothed in conscience and modesty, wise, with the fragrance of pure conduct, With the garland of the elements of enlightenment, the unguent of high meditation, With excellent methods adorned by wisdom and reflection, Entering the garden of mental command, they come to this fifth stage. The four bases of mystic power their feet, pure mindfulness their necks, Noblest kindness and compassion their eyes, lofty wisdom their teeth, The roar of selflessness overcoming the thieving afflictions, The human lions, equanimous, wise, enter this fifth stage. Having attained this excellent fifth stage, They further cultivate the luster of the pure path: With a pure intent, to attain buddhahood, They think of compassion and kindness, without distress. By gathering stores of virtue and higher knowledge, By many means they observe the range of the stages. Mindful of the power of the Buddha, imbued with intelligence and reason, They contemplate the four truths completely. They delve into the ultimate truth, the conventional truth, The truth of characteristics, of distinctions, and structure, The truth of substance, of the tainted and annihilation, The truth of the Path, up to the truth of the unobstructed. Yet though their subtle discernment seeks the truth They do not attain highest unobstructed liberation; Still, by great knowledge and application they surpass All virtues of which worldlings are capable. Thus having developed veritable discernment of truth, They know the conditioned is unreal by nature and valueless. When the Bodhisattva Dwells Upon this, the Fifth Ground, He progressively cultivates the way To ever higher purity. He resolutely seeks the Buddhadharma And does not turn back. He keeps thoughts of Kindness and Compassion Without ever growing tired. He amasses blessings and wisdom, Supreme merit and virtue. With vigor, diligence and expedients He contemplates the superior ground. Sustained through the Buddhas' Power, He is endowed with mindfulness and wisdom, So he completely understands the four Truth as they really are. He well knows Worldly Truth And truth in the Supreme sense, The truth of marks and truths Of discriminations and establishments, Phenomenal Truth, Truths of Production, Exhaustion, and the Way, Up to the Thus Come One's Truth of Non-Obstruction. Although such Contemplations of the Truths Are Subtle and Wonderful, He has not yet attained Unobstructed, Supreme Liberation. Yet using these, he is able To produce Great Merit and Virtue, And so they far surpass Any Worldly Wisdom. Since he has Contemplated the Truths, He knows that the conditioned Is in substance and nature false, Without solid actuality. He obtains a share of the Buddha's Light of Kindness and Sympathy, And to benefit living beings, He seeks the Buddha's Wisdom. He observes all Conditioned Dharmas, Which are bounded by before and afterwards, As shackled by the fetters of love And the darkness of ignorance. They haphazardly revolve In the mass of suffering. He sees them as devoid of self, Of others, and of lifespans. With love and grasping as the cause, There is undergoing of future suffering, And if one seeks for the boundaries, They cannot be obtained. Confused by the false, beings drift With no time of return. They are all so pitiful That I ought to save them The Skandhas' House has Snakes of Realms And Arrows of Views. The Fire of Mind is blazing while The darkness of ignorance is heavy. Bobbing and turning in the river of love, With no time for contemplation, They are engulfed by the sea of suffering, Lacking a clear guide. Having come to know these things, He is diligent with vigor, And everything he does Is to rescue living beings. He is called the mindful one, And one with Proper Wisdom, Up to one who is awakened, free, And has expedients. He cultivates blessings and wisdom Without ever feeling weary, Never tires of paying reverence, And never tires of learning. His own lands, marks, and characteristics All become Adorned, And all such things as those Are for the sake of living beings. 10 They gain the light of compassion and kindness of buddhas yet more, Seeking enlightened knowledge for the benefit of sentient beings. They observe the past and future of the conditioned, Those shrouded in the darkness of delusion, caught up in suffering, And rescue worldlings bound to this mass of suffering, Though they are without self or soul and equal to grass and trees. "Because of two simultaneous afflictions are you reborn, Past, present, and future; you find no end to suffering." They see these people are lost, not turning back From the mundane whirl, though it has no being of its own. Dwelling in the clusters, with the serpents of the senses, Infested with errant views, hearts burning with fire, shrouded in darkness, Sunk in a flood of craving through lack of insight, Without the guidance of Buddha, they are stranded in the sea of suffering. Knowing this, enlightening beings strive yet more diligently, Undertaking the liberation of all sentient beings: They become mindful, discerning, intent, steadfast; They become conscientious, hence awake and full of wisdom. They do not cease their accumulation of virtue and higher knowledge; Without weariness or laxity seeking power, They develop lands, features, and voices of buddhas Unceasing, all their deeds being for the weal of the living. In order to mature people, they establish arts and skills— Writing, printing, mathematics, medical sciences, Exorcism, antidotes, curing, Establishing excellent education, compassionate, kind, intelligent. Witty in the finest song and dance, they build delightful places— Canals, parks with flowers and fruits, places to sit, Doing many things for the pleasure of beings, Even revealing many kinds of treasure troves. Mastering observation of the movements of celestial bodies and earth As well as physiognomy, They accomplish formless meditations, mystic knowledges, and the immeasurables, Desiring well-being and happiness for the world. Arriving in the Difficult to Conquer stage, practitioners of higher wisdom Serve billions of buddhas and hear their teaching: Their goodness and heart become more radiant, Like gold sprinkled with jewels. As the jewel palaces of the constellations Are not swept away by the wind, so are enlightening beings Unaffected while working in the world for beings' sake, Like lotuses to which water does not cling. In this stage, those experienced lords of contentment Destroy the actions of false teachers, the abodes of manifold views. All the good they do is in the cause of enlightened knowledge, Wishing to become saviors of beings, rich in the ten powers. Arousing superior energy, unflagging, They serve a trillion buddhas; Having attained concentration, they shake a trillion worlds, Bearing the undertakings of the virtuous. "Thus have enlightening beings, excellent guardians of the living, told of the fifth stage, called Difficult to Conquer, in myriad different ways." Having heard of the superior practice of this exalted stage of the wise, the host of enlightening beings, delighted, showered flowers and sprinkled the Buddha with sublime jewels radiating pure light, uttering praise. A hundred thousand celestial beings in the sky, pleased, scattered exquisite varicolored celestial jewel dust on the Buddha, presenting incense, garlands, perfumes, parasols, decorative banners and pennants, and ornamental crescents. The commanding lord of the celestials, along with all heavenly hosts, hovering in the empyrean, well pleased and serene, showered clouds of jewels in offering to the Victor, urging the enlightening beings to speak. A thousand goddesses in the sky sang pleasantly and played music, singing as with one voice in praise of the Buddha, destroyer of the fire of afflictions: Empty nature quiescent, all things are signless, Equal to space, beyond discriminating thought, totally pure; From a wish to teach and transform All those in the world, He is expert at the Dharma Doors, Of writing, computation, seals, and so forth. He further well understands All medicines and prescriptions, And treats the many ailments So that all are healed. His compositions, songs and dance Are all skilled and wonderful. His palaces, houses, gardens, pools Are all safe and peaceful. Jewel caches of many kinds Are all pointed out to people In order to bring benefit to Limitless Living Beings. The sun, moon, stars and planets, And quaking of the earth, Up to bodily marks, He also contemplates. Four Dhyanas, Four Formless Attainments, And Spiritual Penetrations All appear in order to Benefit those in the world. When the wise one dwells upon This ground of difficult conquest, He makes offerings to Nayutas of Buddhas And listens to their Dharma. Just as when a Wondrous Jewel Is used to polish gold, All of his good roots become Brighter and more pure. Just as the star and planets Out in empty space Are held by power of wind And cannot be harmed or moved, And also as the Lotus Bloom Does not adhere to water, The Great Knight in that way Courses through the World. 11 Dwelling here, most become Tushita Heaven Kings, Able to quell heterodox paths And all deviant view. All the good he cultivates Is for the Buddha's Wisdom, For he wishes to obtain the Ten Powers And rescue living beings. Having further cultivated With enormous Vigor, He ten makes offerings To thousands of kotis of Buddhas, Obtains that many samadhis And quakes that many kshetras. the amount is even more If he uses power of vows. Employing numerous powers Of expedient skill-in-means, For Buddhist disciples, I have proclaimed these states Of the true and actual path Among people most supreme, Which are those of the Fifth Ground, That of difficult conquest. THE SIX GROUND Sutra: The Bodhisattvas, once they heard Of all these Supreme Conducts, Were delighted in mind, And fained down Wondrous Flowers. Sending Forth Pure Lights, They scattered precious pearls As offerings to the Thus Come Ones In praise of speaking well. 12 A Hundred Thousand Throngs Of Gods all rejoiced, And together in the midst of space Scattered many jewels, Flowers, Garlands, Necklaces, Banners, along with streamers, Jeweled Canopies and Flagrant Salves, All as gifts to the Buddha. The Heavenly King of Comfort And his retinue In their minds were very happy And, remaining in empty space, Strewed gems and fashioned clouds, Holding them up as offerings, And praised saying, "Buddhist Disciple, Please do fast proclaim." The Dharma Nature is basically still, Without any marks, Just like empty space Which does not discriminate. Transcending grasping and attachment, Cutting off the path of words Its is true and equal, And constantly pure. If one can penetrate The nature of all Dharmas, And towards existence Be unmoving in mind, And from a wish to save the world, Diligently cultivate, One is born from the Buddha's mouth, A True Buddhist Disciple. Not Grasping at Marks, One practices giving. Basically severed from all evil, One sternly holds the precepts. Understanding dharmas have no harming, One is able to be patient. Knowing the freedom of the Dharma Nature, One is full of vigor. 13 Having ended all affliction, One enters all samadhis. Well penetrating emptiness of nature, One discerns all dharmas. Endowed with Power of Wisdoms, One can vastly save. Dispelling multitudes of evil, One is called "Great Knight." With such Wondrous Words, Ten Million-fold in number, Having praised, they then fell silent, And gazed up at the Buddha. Moon of Liberation Then said to Treasury of Vajra, With what marks of conduct Does one enter the next ground? At that time, Vajra Treasury Bodhisattva addressed Moon of Liberation Bodhisattva saying: 'The Bodhisattva Mahasattva who has already Perfected the Fifth Ground, and who wishes to enter the Sixth, the Ground of Manifestation, should contemplate ten samenesses of dharmas. What are the ten? They are: All dharmas as being the same in having no characteristics the same in having no substance; the same in having no production; the same in having no extinction; the same in being basically pure; the same in their not being speculative; the same in being impossible to grasp or reject; the same in being still and quiet; the same in being like illusions, like dreams, like reflections, like echoes, like the moon in water, like images in a mirror, like mirages, and like transformations; and the same in the non-duality of their existence and non-existence. The Bodhisattva in that Contemplates the Intrinsic Nature of all Dharmas as being clear and pure, accords without opposing, and attains entry to the Sixth Ground, that of manifestation. He obtains patience of clarity and keenness to accord, but has not yet attained patience with the non-production of dharmas. Disciples of the Buddha, when the Bodhisattva Mahasattva has contemplated in this way, he further take Great Compassion as Foremost, Great Compassion as Increase, and Great Compassion as Perfection. He contemplates the production and extinction of all in the world, and makes the following reflection: "All in the world undergo production because of attachment to a self. If freed from that attachment, there would be no place from which they come into being."He furthermore reflects: "Ordinary people have no wisdom, and are attached to a self. They constantly seek existence and non-existence. They do not consider properly, and so give rise to vain actions, and travel on deviant roads. 14 Beyond motion or stillness, beyond philosophy, all equal in suchness, By their suchness, the essence of things is beyond thought. Those who understand all things thus Are unmoved by existence or nonexistence: With compassion for the world, striving for liberation, They are offspring of Buddha, born from the Teaching. They practice generosity without concern for appearances, With well-disciplined minds, fundamentally tranquil, extremely calm: They tolerate what is made in the world, knowing the imperishable truth; They are endowed with vigor and strength, detached from all things. Having fully entered into meditation, exhausted afflictions, they are purified; Knowing all things, they are centered in primordial emptiness. Rich in knowledge and practical power, they are always devoted to the welfare of the world, For they are great beings, offspring of Buddha, having extinguished all evil. Having uttered a thousand such songs, those beautiful goddesses hovered in the sky silently gazing at the Buddha, serene, enraptured with admiration for the Teaching. Moon of Liberation said, continuing, to Diamond Matrix, "What are the characteristices of attainment of the next stage after this fifth one?" The enlightening being Diamond Matrix said, "Those who have thoroughly fulfilled the path of the fifth stage of enlightening beings enter into the sixth stage. They enter by way of ten equalities of things: by the equality of signlessness of all things; by the equality of nonorigi-nation of all things; by the equality of absence of characteristic marks of all things; by the equality of nonbirth of all things; by the equality of detachment of all things; by the equality of primordial purity of all things; by the equality of nonconceptuality of all things; by the equality of all things in neither coming nor going; by the equality of all things in being like illusions, dreams, reflections, echoes, the moon's image in the water, or apparitions; and by the equality of nonduality of existence and nonexistence of all things. Thus observing all things in terms of their intrinsic nature and according with it without opposition, they attain the sixth stage of enlightening beings, the stage of Presence. But this is only by penetrating conformative tolerance; they have not yet attained the tolerance of the nonorigination of things. "Thus understanding all things in their intrinsic nature, enlightening beings, all the more guided by compassion, commanded by great compassion, in order to completely fulfill great compassion, observe the formation and disintegration of the world. While observing the formation and disintegration of the world, it occurs to them, 'The origins of worldly ways are all due to attachment to self. In those who have no attachment to self the development of worldly ways does not take place.' "It also occurs to them, 'These beings, intellectually infantile, attached to their selves, covered by the blinders of nescience, seeking existence and nonexistence, thinking illogically, gone on a wrong path, acting perversely, accumulate conditioned states of good, bad, and immobility. The mental seed conceived and planted by those conditioned states, imbued with taint and grasping, leads to future birth, old age, and death, coming into being as a result of renewed existence. In the field of action, in the darkness of ignorance, with the moisture of craving and the flow of egotism, the net of views grown, the sprouts of name and form appear. Having appeared, they grow, and, name and form having developed, the five senses become operative. From the intercourse of the operative senses comes contact. From the intercourse of contacts comes sensation. After sensation there is desire; thence craving and grasping grow. Once grasping is developed, becoming comes into existence. Once becoming has come into existence, the five clusters emerge. The five clusters having emerged, they progressively deteriorate in the five courses of existence. Having deteriorated, they disintegrate. From deterioration and disintegration there is anguish. Caused by anguish, all troubles of sadness, lament, pain, and dejection arise together. And yet there is no one who collects these. Of their own nature, spontaneously they disintegrate; there is no one who disintegrates them.' "In this way enlightening beings examine interdependent origination in order of progression. They think: 'Not knowing the truth in the highest sense is called ignorance. The fruit of action fashioned by ignorance is conditioning. The initial mentation based on conditioning is consciousness. The four grasping clusters arising together with consciousness are name and form. The development of name and form is the six sense mediums. The conjunction of the sense faculties, objects, and consciousnesses is tainted contact. Born together with contact is sensation. Clinging to sensation is craving. Craving develops into grasping. Tainted action issuing from grasping is becoming. The outcome of action is birth, the emergence of the clusters. The development of the clusters is old age. The disintegration of the aged clusters is death. The mental anguish of the dying, the disintegrating, who are deluded and attached, is grief; crying out in grief is lament; in the five senses it is pain; in the vision of the mind it is dejection. The coming into being of much pain and dejection is torment. Thus this whole mass of suffering, this tree of suffering, grows, without any agent or knower.' "They also think, 'From attachment to an agent, actions are cognized— where there is no doer, doing cannot, in the ultimate sense, be found either.' They also think, 'All that is in the world is only mind. These twelve elements of becoming analyzed and explained by the Buddha are also all based on one mind. Why? Whenever the mind is aroused with desire for a thing, that is consciousness, and the "thing" is conditioning. The delusion of conditionings is ignorance. Name and form are born together with the ignorant mind. The development of name and form is the six sense mediums. Connected with the six mediums is contact. Born together with contact is sensation. Obsession with sensation is craving. The unrelenting seizing of what is picked up by craving is grasping. The conjunction of these elements of existence is becoming. The emergence of becoming is birth. The full development of birth is old age. The end of old age is death.' "The ignorance there tends to produce two kinds of effects: as an object, it confuses beings, and it provides a cause for the development of conditioning. Conditionings also tend to produce two kinds of effects: they manifest future development and provide a cause for the emergence of consciousness. Consciousness also tends to produce two kinds of effects: it makes the continuity of existence and also provides cause for the development of name and form. Name and form also tend to produce two kinds of effects: they make mutual support and also provide cause for the development of the six sense mediums. The six sense mediums also tend to produce two kinds of effects: they show the differentiation of their own spheres and provide cause for the emergence of contact. Contact also tends to produce two kinds of effects: it contacts objects and provides cause for the emergence of sensation. Sensation also occasions two kinds of effects: it effects reception of the desired, of that which is not desired, and of that which is neither, and it also provides cause for the emergence of craving. Craving also occasions two kinds of effects; it creates intense desire for desirable things and provides cause for the emergence of grasping. Grasping also occasions two kinds of effects: it creates bondage by afflictions and provides cause for the emergence of becoming. Becoming also occasions two effects: it creates a tendency toward other courses of existence and provides cause for the emergence of birth. Birth also occasions two effects: it produces the emergence of the clusters and provides cause for old age. Old age also occasions two effects: it produces changes in the faculties and provides the cause for meeting in death. Death also occasions two effects: it destroys the compounded and causes continuation through lack of perfect knowledge. "Therein, 'conditionings grounded on ignorance' means the continuation and support of conditionings by ignorance as a cooperating cause. 'Consciousness grounded on conditionings' means the continuation and support of consciousness by conditioning as a cooperating cause. 'Name and form grounded on consciousness' means the continuation and support of name and form by consciousness as a cooperating cause. 'The six sense mediums grounded on name and form' means the con- tinuation and support of the six sense mediums by name and form as a cooperating cause. 'Contact grounded on the six sense mediums' means the continuation and support of contact by the six sense mediums as a cooperating cause. 'Sensation grounded on contact' means the continuation and support of sensation by contact as a cooperating cause. 'Craving grounded on sensation' means the continuation and support of craving by sensation as a cooperating cause. 'Grasping grounded on craving' means the continuation and support of grasping by craving as a cooperating cause. 'Becoming grounded on grasping' means the continuation and support of becoming by grasping as a cooperating cause. 'Birth grounded on becoming' means the continuation and support of birth by becoming as a cooperating cause. 'Old age and death grounded on birth' means the continuation and support of old age and death by birth as a cooperating cause. "The extinction of conditionings due to the extinction of ignorance means the stilling and nonestablishment of conditionings due to the nonexistence of ignorance as a cooperating cause. The extinction of consciousness due to the extinction of conditionings means that without conditionings as a cooperating cause, consciousness is stilled, unsupported. The extinction of name and form due to the extinction of consciousness means that without consciousness as a cooperating cause, name and form are stilled, unsupported. The extinction of the six sense mediums due to the extinction of name and form means that without name and form as a cooperating cause, the six sense mediums are stilled, unsupported. The extinction of contact due to the extinction of the six sense mediums means that without the six sense mediums as a cooperating cause, contact is stilled, unsupported. The extinction of sensation due to the extinction of contact means that without contact as a cooperating cause, sensation is stilled, unsupported. The extinction of craving due to the extinction of sensation means that without sensation as a cooperating cause, craving is stilled, unsupported. The extinction of grasping due to the extinction of craving means that without craving as a cooperating cause, grasping is stilled, unsupported. The extinction of becoming due to the extinction of grasping means that without grasping as a cooperating cause, becoming is stilled, unsupported. The extinction of birth due to the extinction of becoming means that without the cooperating cause of becoming, birth is stilled, unsupported. The extinction of old age and death due to the extinction of birth means that without the cooperating cause of birth, old age and death are stilled, unsupported. "Ignorance, craving, and grasping are the continuation of the course of affliction. Conditioning and becoming are the continuation of the course of action. The rest are the continuation of the course of suffering. The preceding and the succeeding annihilated by analysis, these courses are cut off. Thus these three courses—affliction, action, and suffering— have no self and have nothing to do with anything pertaining to self; becoming and decaying, it is all in essence like a hollow reed. / AL •/ alm-^Jbidm To fully achieve the perfection of calm-abiding one must eradicate the five faults by applying the eight antidotes: I Faith - j Aspiration "o I Perseverance Pliancy __ auon, 15 opposes laziness Recollection Vigilance Application Equanimity 1. 2. 3. 4. 5. oppose^ forgetting the object opposes laxity and excitement opposes non-application 4 opposes over-application The first stage ofjneditation is attained through the force of hearing. Fixing the mind on the object of concentration. ,. ^, The force of recollection or mmdfulness. <*"»K.O The force of vigilance, alertness or introspection. From here until the seventh stage of mental absorption will be found a flame decreasing in size at each progressive stage until it becomes conspicuously absent. This difference in size, absence and presence of the flame denotes the measure of effort and strength of recollection and vigilance. :: -; ' Ji The elephant represents mind, its black color the mental factor of laxity. The monkey represents distraction, and its black_color the mental factor of excitement. The force of reflection. This achieves the second stage of mental absorption. Uninterrupted and continuous absorption on the object of concentration (lengthening of the period of concentration). The five sensual desires are the object of the mental factor of excitement. 11. From here the black color, beginning from the head, changes into white. It denotes the progress in the clear grasping of the object of meditation and prolonged fixing of the mind on the object of concentration. 12. The force of recollection. The attainment of the third and fourth stages of mental absorption is achieved through the force of recollection. 6. 7. 9. 10. Samatha: Calm-Abiding Meditation 75 13. To return and fix the strayed mind on the object of concentration. 14. The hare represents the subtle aspects of the mental factor of laxity. At this stage, one recognizes the distinct nature of the subtle and gross aspects of the mental factor of laxity. 15. Looking back means that having perceived the diversion of the mind, it is again brought back to the object of concentration. 16. Maintaining a clear conception of even the minutest details of the object of concentration. 17. The force of vigilance. Through this is attained the fifth and sixth stages of mental absorption. 18. The arising of the mental factor of excitement preceding the actual state of absorption is greatly reduced. 19. At jjie time of samatha meditation, even though thoughts of virtue arise these have to be eliminated and the mind tenaciously projected on theobject of concen-tration. The reason is that such thought, in spite of its virtuousness, will act as interruption. Such elimination is not necessary when one is not doing samatha meditation. 20. The force of vigilance arrests the mind from drifting astray, and because of its sheer loftiness, the mind is drawn towards absorption. 21. The mind is controlled. 22. The mind is pacified. 23. Mental absorption is accomplished through the force of perseverance. 24. The mind becomes perfectly pacified. At this stage the arising of the subtlest laxity and excitement has stopped. Even if there occurs some, it will be immediately removed with the slightest effort. 25. Here the black color of the elephant has completely faded out, and the monkey has also been left out. The meaning represented is: bereft of the interrupting factors of excitement and laxity, the mind can be settled continuously in absorption on the object of concentration with perfect ease and steadfastness, beginning with the application of a slight amount of the forces of recollection and vigilance. 26. One-pointedness of mind. 27. The ninth stage of mental absorption is attained through the force of complete familiarity. 28. Perfect equanimity. 29. Ecstasy of body. 30. Attainment of mental quiescence or samatha. 31. Mental ecstasy. 32. The root of samsara is destroyed with the joint power of samatha and direct insight into voidness as the object of concentration. 76 Samatha: Calm-Abiding Meditation 33. The flame represents the dynamic forces of recollection and vigilance. Equipped with these powers, one examines the nature of phenomena and the meaning of emptiness. Meditate like this Visualize Guru Shakyamuni Buddha the way it is described in the preliminary practice on page 1. Also, if possible, it is better to imagine the body as being very small; this makes it easier to gather the mind together on the object. In addition, it is helpful to meditate on the Buddha's body as being heavy, as this assists in keeping the mind from becoming scattered. Also, it should be imagined as being very bright; this helps to keep laxity from occurring. You must stay with whatever you determine your object to be, not deviating from it. You cannot change the object day by day; the size, color, and shape must be fixed. The meditative stabilization that you are trying to achieve has two attributes - stability and clarity. With regard to concentration, there is nothing fantastic about mere stability of mind - being able to stay on the object; what is very important is clarity, vividness of mind. Clarity here refers not just to the object but to the mind that is imagining the object; the-mind itself must be very vivid. Not only that, but also there must be an intensity to the clarity - full alertness. Dedication By abandoning the faults of mental dullness and mental agitation, please bless me to accomplish the perfection of concentration, by single-pointed placement on the ultimate nature of the voidness of all things. Due to these merits may I quickly attain buddhahood and lead all living beings, without exception, into that enlightened state. (Chapter 13-15 from Lama Zopa Rinpoche 's book ^ The Wish-fulfilling Golden Sun ^) First published in 1996 by Kopan Monastery Published by Wisdom Publications in 1997 Reprinted by Kopan Monastery in 2001 and 2003 Now available also in German, Italian and Danish translation Karin Valham 1996,1997, 2001, 2003 All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanial, including photocopying recording, or by any information storage and retrieval system or technologies now known or later developed, without permission in writing from the publisher. Caver design by Alejandro Sctvio, detail from thanka, courtery ven. Roger Ku-nsang Printed in Nepal Modern Printing Press, Kathmandu Phone : 4253195 Email : modprint@infoclub.com.np The Flower Ornament Scripture A Translation of the Avatamsaka Sutra Thomas Cleary SHAMBHALA • BOSTON & LONDON • 1993 SHAMBHALA PUBLICATIONS, INC. Horticultural Hall 300 Massachusetts Avenue Boston, Massachusetts 02115 www. shambhala.com © 1984, 1986, 1987, 1989, 1993 by Thomas Cleary All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. 12 11 10 9876 Printed in the United States of America © This edition is printed on acid-free paper that meets the American National Standards Institute Z39.48 Standard. Distributed in the United States by Random House, Inc., and in Canada by Random House of Canada Ltd Library of Congress Cataloging-in-Publication Data Tripitaka, Sutripitaka. Buddhavatamsakamahavaipulyasutra. English. The Flower ornament scripture/translated by Thomas Cleary. p. cm. ISBN 0-87773-940-4 (alk. paper) I. Cleary, Thomas R, 1949- . II. Title. BQ1622.E5T7413 1993 93-21833 294.3'85—dc20 CIP Contents Introduction 1 1. The Wonderful Adornments of the Leaders of the Worlds .................................. 55 2. Appearance of the Buddha .............................. 150 3. The Meditation of the Enlightening Being Universally Good ..................................... 176 4. The Formation of the Worlds ............................ 182 5. The Flower Bank World ................................ 202 6. Vairocana .......................................... , . 254 7. Names of the Buddha .................................. 270 8. The Four Holy Truths .................................. 276 9. Awakening by Light ................................... 282 10. An Enlightening Being Asks for Clarification ............. 298 11. Purifying Practice ..................................... 312 12. Chief in Goodness ..................................... 330 13. Ascent to the Peak of Mount Sumeru ..................... 368 14. Eulogies on Mount Sumeru ............................. 371 15. Ten Abodes .................. ......................... 384 16. Religious Practice ..................................... 401 17. The Merit of the Initial Determination for Enlightenment ..................................... 404 18. Clarifying Method .................................... 425 19. Ascent to the Palace of the Suyama Heaven ................ 438 20. Eulogies in the Palace of the Suyama Heaven............... 441 21. Ten Practices.......................................... 454 22. Ten Inexhaustible Treasuries............................. 485 23. Ascent to the Palace of the Tushita Heaven................. 497 24. Eulogies in the Tiishita Palace ........................... 516 25. Ten Dedications....................................... 530 26. The Ten Stages........................................ 695 27. The Ten Concentrations ................................ 812 28. The Ten Superknowledges .............................. 863 29. The Ten Acceptances................................... 870 30. The Incalculable....................................... 889 31. Life Span............................................. 905 32. Dwelling Places of Enlightening Beings .................. 906 33. Inconceivable Qualities of Buddhas ...................... 908 34. The Ocean of Physical Marks of the Ten Bodies of Buddha.................................. 933 35. The Qualities of the Buddha's Embellishments and Lights ............................. 946 36. The Practice of Universal Good.......................... 952 37. Manifestation of Buddha ............................... 970 38. Detachment from the World ............................1022 39. Entry into the Realm of Reality..........................1135 Appendix 1: Technical Terminology and Symbolism in The Flower Ornament Scripture .............1521 Appendix 2: Amplifications of Book 39 ..................1535 Appendix 3: Commentary on Book 39 by Li Tongxuan.....1545 Glossary .............................................1631 The Flower Ornament Scripture 71 Those who practise should be as attentive As a frightened man carrying a jar full of mustard oil Who is being threatened by someone with a sword That he will be killed if he spills just one drop. 72 Just as I would swiftly stand up If a snake came into my lap, Likewise if any sleep or laziness occur I shall quickly turn them back. Making it difficult to enter samadhi. — Venerable .Master Hiiu Chapter VIII MEDITATION 73 Each time something unwholesome occurs I should criticise myself, And then contemplate for a long time That 1 shall never let this happen again. 74 "Likewise in all these situations f shall acquaint myself with mindfulness." With this (motivation) as a cause I shall aspire To meet (with teachers) or accomplish the tasks (they assign me). 1 Having developed enthusiasm in this way, I should place my mind in concentration; For the man whose mind is distracted Dwells between the fangs of disturbing conceptions. But through solitude of body and mind No distractions will occur; Therefore I should forsake the worldly life And completely discard distorted conceptions. 75 In order to have strength for everything I should recall before undertaking any action The advice in (the chapter on) conscientiousness, And then joyfully rise (to the task). 76 Just as the wind blowing back and forth Controls (the movement of) a piece of cotton, So shall I be controlled by }oy, And in this way accomplish everything. 98 Worldly life is not forsaken because of attachment (to people) And due to craving for material gain and the like; Therefore I should entirely forsake these things, For this is the way in which the wise behave. Having understood that disturbing conceptions are completely overcome By superior insight endowed with calm abiding, First of all I should search for calm abiding. This is achieved through the genuine joy of those unattached to worldly life. 99 Because of the obsession one transient being Has for other transient beings, He will not see his beloved ones again For many thousands of lives. Not seeing them I am unhappy And my mind cannot be settled in equipoise; Even if l^see them there is no satisfaction And, as before, F am tormented by craving. Through being attached to living beings I am completely obscured from the perfect reality, My disillusion (with cyclic existence) perishes And in the end I am tortured by sorrow. 8 By thinking only of them, This life will pass without any meaning. (Furthermore) impermanent friends and relatives Will even destroy the Dharma (which leads to) permanent (liberation). If I behave in the same way as the childish I shall certainly proceed to lower realms, And if I am led there by those unequal (to the Noble Ones), What is the use of entrusting myself to the childish? 10 One moment they are friends And in the next instant they become enemies. Since they become angry even in joyful situations, It is difficult to please ordinary people. 100 11 They are angry when something of benefit is said And they also turn me away from what is beneficial. If I do not listen to what they say, They become angry and hence proceed to lower realms. 12 They are envious of superiors, competitive with equals, Arrogant towards inferiors, conceited when praised, And if anything unpleasant is said they become angry: Never is any benefit derived from the childish. 13 Through associating with the childish, There will certainly ensue unwholesomeness Such as praising myself and belittling others And discussing the joys of cyclic existence. 14 Devoting myself to others in this way Will bring about nothing but misfortune, Because they will not benefit me And I shall not benefit them. 15 I should flee far away from childish people. When they are encountered, though, I should please them by being happy, But not become greatly familiar. I should behave well merely out of courtesy. 16 In the same way as a bee takes honey from a flower, I should take merely (what is necessary) for the practice of Dharma But remain unfamiliar As though I had never seen them before. 101 17 "I have much material wealth as well as honour, And many people like me," Nurturing self-importance in this way I shall be made terrified after death. 18 So, you thoroughly confused mind, By the giling up of whatever objects You are attached to, Misery a thousandfold will ensue. 19 Hence the wise should not be attached, (Because) fear is born from attachment. With a firm mind understand well That it is the nature of these things to be discarded 23 They scorn those who have no material gain And say bad things about those who do; How can they who are by nature so hard to get along with Ever derive any pleasure (from me) ? 24 It has been said by the Tathagatas Thai one should not befriend the childish, Because unless they get their own way These children are never happy.30 25 When shall I come to dwell in forests Amongst the deer, the birds and the .trees, That say nothing unpleasant And are delightful to associate with ? 20 Although I may have much material wealth, Be famous and well spoken of, Whatever fame and renown I have amassed Has no power to accompany me (after death). 21 If there is someone who despises me What pleasure can I have in being praised ? And if there is another who praises me What displeasure can I have in being despised ? 22 If even the Conqueror was unable to please The various inclinations of different beings, Then what need to mention an evil person such as I ? Therefore 1 should give up the intention (to associate with) the worldly. 102 26 When dwelling in caves, In empty shrines and at the feet of trees, Never look back— Cultivate detachment I 27 When shall I come to dwell In places not clung to as "mine" Which are by nature wide and open And where I may behave as I wish without attachment ? When shall I come to live without fear Having just a begging bowl and a few odd things, Wearing clothes not wanted by anyone And not even having to hide this body ? 103 29 Having departed to the cemeteries, When shall I come to understand That this body of mine and the skeletons of others Are equal in being subject to decay ? 30 Then, because of its odour, Not even the foxes Will come close to this body of mine; For this is what will become of it. 31 Although this body arose as one thing, The bones and flesh with which it was created Will break up and separate. How much more so will friends and others ? 32 At birth I was born alone And at death too I shall die alone; As this pain cannot be shared by others, What use are obstacle-making friends ? 33 In the same way as travellers on a highway (Leave one place) and reach (another), Likewise those travelling on the path of conditioned existence (Leave) one birth and reach (another). 34 Until the time comes for this body To be supported by four pall-bearers While the worldly (stand around) stricken with grief, Until then I shall retire to the forest. 35 Befriending no one and begrudging no one, My body will dwell alone in solitude. If I am already counted as a dead man, When I die there will ba no mourners. 36 And as there will be no one around To disturb me with their mourning, Thus there will be no, one to distract me From my recollection of the Buddha. 37 Therefore I shall dwell alone, Happy and contented with few difficulties, In very joyful and beautiful forests, Pacifying all distractions. 38 Having given up all other intentions, Being motivated by only one thought, I shall strive to settle my mind in equipoise (by means of calm abiding) And to subdue it (with superior insight). 39 Both in this world and the next Desires give rise to great misfortune : In this life killing, bondage and flaying, And in the next the existence of the hells. 40 For the sake of (women) many requests Are first of all made through go-betweens, All forms of evil and even notoriety Are not avoided for their sake. 104 105 41 I engage in fearful deeds for them And will even consume my wealth. But these (very bodies of theirs) That f greatly enjoy in the sexual embrace 42 Are nothing other than skeletons, They are not autonomous and are identityless. Rather than being so desirous and completely obsessed, Why do I not go to the state beyond sorrow (instead) ? 43 In the first place I made efforts to lift (her veil) And when it was raised she bashfully looked down. Previously whether anyone looked or not, Her face was covered with a cloth. 44 But now why do I run away Upon directly beholding This face that disturbs the mind As it is being revealed to me by the vultures ? 45 (Previously) I completely protected (her body) When others cast their eyes upon it. Why, miser, do you not protect it now While it is being devoured by these birds ? 46 Since vultures and others are eating This pile of meat that I behold, Why did I offer flower garlands, sandalwood and ornaments To that which is now the food of others ? 106 47 If I am frightened by the skeletons I see, Even though they do not move, Why am I not frightened by walking corpses Which are moved around by a few (impulses) ? 48 Although I am attached to it when it is covered (with skin) Why do I not desire it when it is uncovered ? Since I have no need for it then, Why copulate with it when it is covered ? 49 Since both excrement and saliva Arise solely from food, Why do I dislike excrement And find joy in saliva ? 50 Cotton too is soft to the touch, But while I find no (sexual) delight in a pillow I think that (a woman's body) does not emit a putrid odour, Lustful One, you are confused as to what is unclean ! 51 Thinking that they cannot sleep with this cotton Although it is soft to the touch, Confused, negative and lustful people Become angry towards it (instead). 52 If I am not attached to what is unclean, Then why do I copulate with the lower parts of others' bodies Which are merely cages of bones tied together with muscles, Plastered over with the mud of flesh ? 107 53 ! myself contain many unclean things Which I constantly have to experience; So why, because of an obsession for uncleanliness, Do I desire other bags of filth ? 54 —But it is the flesh that I enjoy— If this is what I wish to touch and behold, Why do I not desire it in its natural state Devoid of any mind ? 55 Furthermore, any mind that I may desire Is unable to be touched or beheld, And whatever I am able to touch will not be mental; So why indulge in this meaningless copulation ? 56 It is not so strange that I do not understand The bodies of others to be of an unclean nature, But it is indeed strange that I do not understand My very own body to be by nature unclean. 57 Having forsaken the young lotus flower Unfolded by beams of sunlight free from cloud, Why, with a mind craving for what is unclean, Do I revel in a cage of filth ? 58 Since \ do not wish to touch A place that is smeared with excrement, Then why do I wish to touch the body From which that (excrement) arose ? 108 59 If I am not attached to what is unclean, Why do I copulate with the lower parts of other' bodies Which arise from the unclean field (of a womb) And are produced by the seeds within it ? 60 I have no wish for a small dirty maggot Which has come from a pile of filth, So why do I desire this body which by nature is grossly unclean, For it too was produced by filth ? 61 Not only do I not disparage The uncleanliness of my own body, But because of an obsession for what is unclean Idesire other bags of filth as well. 62 Even attractive things such as savoury foods, Cooked rice and vegetables, Make the ground dirty and unclean Should they be spat out after being in the mouth. 63 Although such uncleanliness is obvious, If I still have doubts I should go to the cemeteries And look at the unclean bodies (of others) That have been thrown away there. 64 Having realised that when their skin is rent open They give rise to a great deal of fear, How will such things as these Ever again give rise to joy ? 109 65 The scents with which someone's body is anointed Are sandalwood and the like, but not that of the other's body. So why am 1 attached to others' (bodies) Because of scents that are other (than theirs) ? 66 Since the body has a naturally foul odour, Isn't it good to be unattached to it ? Why do those who crave for the meaningless things of the world Anoint this body with pleasant scents ? 67 And furthermore, if it is the pleasant scent of sandalwood, How can it come from the body? So why am I attached to others' (bodies) Because of scents that are other (than theirs)? 68 Since the naked body (left) in its natural state Is very frightening due to its long hair and nails, Its yellowish foul-smelling teeth And its being coated with the odour of dirt, 69 Why do f make such an effort to polish it Like (cleaning) a weapon that will cause me harm? Hence this entire world is disturbed with insanity Due to the exertions of those who are confused about themselves. 70 When my mind rises (above worldly concerns), Through having beheld nothing but skeletons in the cemetery, Will there be any joy in graveyard cities Which are filled with moving skeletons? 110 71 Furthermore, these unclean (female bodies) Are not found without paying a price : In order to obtain them I exhaust myself And (in future) will be injured in the hells. 72 As a child I am unable to increase my wealth, And as a youth what can I do (being unable to afford a wife)? At the end of my life when I have the wealth, Being an old man, what good will sex be then? 73 Some evil and lustful people Wear themselves out by working all day And when they return home (in the evening) Their exhausted bodies lie prostrate like corpses. 74 Some have the suffering of being disturbed with travel And having to go a long way from home. Although they long for their spouses, They do not see them for years at a time. 75 And some who wish for benefit Due to confusion, even sell themselves for the sake of (women and the like); But not attaining what they wish, They are aimlessly driven by the winds of others' actions. 76 Some sell their own bodies And without any power are employed by others. Even when their wives give birth Their children fall at the feet of trees and in lonely places. 111 77 Some fools who are deceived by desire, Wishing for a livelihood think, "I shall earn my living (as a soldier);" Then, although afraid of losing their lives, they go to war Others become slaves for the sake of profit. 78 Some lustful people even cut their bodies, Others impale themselves on the points of sticks, Some stab themselves with daggers, And others burn themselves—such things as these are quite apparent. 79 Due to the torment involved in collecting it, protecting and finally losing it, I should realise wealth to be fraught with infinite problems. Those who are distracted by their attachment to it Have no opportunity to gain freedom from the misery of conditioned existence. 80 In the same way as animals drawing carriages Are only able to eat a few mouthfuls of grass, Likewise desirous people Have many disadvantages such as these and little (profit). 81 And since even animals can obtain this (little profit), Those who are pained by their (previous) actions Waste these leisures and endowments so difficult to find For the sake of something trivial that is not so scarce. 82 The objects of desire will certainly perish And then I shall fall into hellish states. But Buddhahood itself is attained With just one millionth of the difficulty 83 Involved in continually exhausting myself For the sake of what is not very great. (Hence) the desirous experience greater misery than (those following) the Awakening way of life — But (for them) there is no Awakening. 84 When having contemplated the miseries of hell, (It will be clear that) there is nothing comparable To the harm caused to desirous beings By weapons, poison, fire, ravines and foes. 85 Having in this way developed disillusion with desire, I should generate joy for solitude. The fortunate ones stroll in peaceful forests, Devoid of disputes and disturbing conceptions 86 (They live) in joyful houses of vast flat stones, Cooled by the sandal-scented moonlight, Fanned by the peaceful, silent forest breeze, Thinking of what is of benefit for others. 87 They dwell for as long as they wish In empty houses, at the feet of trees and in caves, Having abandoned the pain of clinging to and guarding (possessions), They abide independent, free of care, 88 Living as they choose, desireless, Having no ties with anyone-Even the powerful have difficulty finding A life as happy and content as this. 112 113 89 Having in such ways as these Thought about the excellences of solitude, I should completely pacify distorted conceptions And meditate on the Awakening Mind. 90 First of all I should make an effort To meditate upon the equality between self and others: I should protect all beings as I do myself Because we are all equal in (wanting) pleasure and (not wanting) pain. 91 Although there are many different parts and aspects such as the hands, As a body that is to be protected they are one. Likewise all the different sentient beings in their pleasure and their pain Have a wish to be happy that is the same as mine. 92 The suffering that I experience Does not cause any harm to others. But that suffering (is minej because of my conceiving of (myself as) "I"; Thereby it becomes unbearable. 93 Likewise the misery of others Does not befall me. Nevertheless, by conceiving of (others as) "I" their suffering becomes mine; Therefore it too should be hard to bear. 94 Hence I should dispel the misery of others Because it is suffering, just like my own, And I should benefit others Because they are sentient beings, just like myself. 114 95 When both myself and others Are similar in that we wish to be happy, What is so special about me? Why do I strive for my happiness alone? 96 And when both myself and others Are similar in that we do not wish to suffer, What is so special about me? Why do I protect myself and not others? 97 —But why should I protect them If their suffering does not cause me any harm?— Then why protect myself against future suffering If it causes me no harm now? 98 It is a mistaken conception to think That I shall experience (the suffering of my next life), For it is another person who dies And another that will be reborn. 99 —Surely whenever there is suffering The (sufferer) must protect himself from it— But the suffering of the foot is not that of the hand, Why then does it protect it ? 100 —Although this may not be justified, It is done because of grasping at a self— But surely whatever is not justified for myself or others Should at all costs be rejected. 115 101 Such things as a continuum and an aggregation Are false in the same way as a rosary and an army. There is no (real) owner of suffering, Therefore who has control over it ? 102 Being no (inherent) owner of suffering, There can be no distinction at all between (that of myself and others). Thus I shall dispel it because it hurts : Why am I so certain (that I shouldn't eliminate the suffering of others) ? 103 —But, (since neither the suffering nor the suffer truly exist,) why should I turn away the misery of all ?— This is no ground for argument, For If I prevent my own (sufferings), surely I should prevent the (sufferings) of all. If not, since I am just like (other) sentient beings, (I should not prevent my own suffering either). 104 — But since this compassion will bring me much misery, Why should I exert myself to develop it ?— Should I contemplate the suffering of living creatures, How could the misery of compassion be more ? 105 If by one person' suffering The suffering of many would be destroyed, Surely kindhearted people would accept it For the sake of themselves and others ? 106 Thus the Bodh sattva Supusha-chandra, Although aware of the harm the king would cause him, Accepted his own suffering In order to eradicate the miseries of many.31 107 Thus, because he loves to pacify the pains of others, He whose mind is attuned in this way Would enter even the deepest hell Just as a wild goose plunges into a lotus pool. 108 Will not the ocean of joy That shall exist when all beings are free Be sufficient for me ? What am I doing wishing for my liberation alone ? 109 Therefore, although working for the benefit of others, I should not be conceited or (consider myself) wonderful. And because of the joy there is in solely doing this, I should have no hope for any ripening-effect. 110 Therefore just as I protect myself From unpleasant things however small, In the same way I should act towards others With a compassionate and caring mind. 111 Although the basis is quite impersonal, Through (constant) familiarity I have come to regard The drops of sperm and blood of others as "I." 112 So in the same way, why should I be unable To regard the bodies of others as "I"? Hence it is not difficult to see That my body is also that of others. 116 117 113 Having seen the mistakes in (chershing) myself And the ocean of good in (cherishing) others, I shall completely reject all selfishness And accustom myself to accepting others. 114 In the same way as the hands and so forth Are regarded as limbs of the body, Likewise why are embodied creatures Not regarded as limbs of fife ? 119 I should not turn away from what is difficult ; For by the power of familiarity I may be made unhappy even when someone Whose name once frightened me is not around. 120 Thus whoever wishes to quickly afford protection To both himself and other beings Should practise that holy secret: The exchanging of self for others. 115 Through acquaintance has the thought of "I" arisen Towards this impersonal body ; So in a similar way, why should it not arise Towards other living beings ? 116 When I work in this way for the sake of others, I should not let conceit or (the feeling that I am) wonderful arise. I1 is just like feeding myself— I hope for nothing in return. 117 Therefore, just as I protect myself From unpleasant things however slight, In the same way I should habituate myself To have a compassionate and caring mind for others. 118 It is out of his great compassion That the Lord Avalokiteshvara has (even) blessed his name To dispel the nervousness Of being among other people.32 121 Because of attachment to my body, Even a small object of fear frightens me. So who would not revile as an enemy This body that gives rise to fear ? 122 By wishing for a means to remedy The hunger, thirst and sickness of the body, I might kill birds, fish and deer And loiter by the sides of roads (to rob others). 123 Ff for the sake of its profit and comfort I would kill even my father and mother And steel the property of the Triple Gem, Then I would undoubtedly proceed to burn in the flames of the deepest hell. 124 Therefore what wise man would desire, Protect and venerate this body ? Who would not scorn it And regard it as an enemy ? 118 119 125 "If I give this, what shall I (have left to) enjoy ?" — Such selfish thinking is the way of ghosts ; "If I enjoy this, what shall I (have left to) give ?" — Such selfless thinking is a quality of the gods. 126 if, for my own sake, I cause harm to others, I shall be tormented in hellish realms ; But if for the sake of others I cause harm to myself, I shall acquire all that is magnificent. 127 By holding myself in high esteem I shall find myself in unpleasant realms, ugly and stupid But should this (attitude) be shifted to others I shall acquire honours in a joyful realm. 28 If I employ others for my own purposes I myself shall experience servitude, But if I use myself for the sake of others I shall experience only lordliness. 129 Whatever joy there is in this world All comes from desiring others to be happy, And whatever suffering there is in this world All comes from desiring myself to be happy. 130 But what need is there to say much more ? The childish work for their own benefit, The Buddhas work for the benefit of others. Just look at the difference between them ! 120 131 If I do not actually exchange my happiness For the sufferings of others, I shall not attain the state of Buddhahood And even in cyclic existence shall have no joy. 132 Let alone what is beyond this world — Because of my servants doing no work And because of my masters giving me no pay, Even the needs of this life will not be fulfilled. 133 (By rejecting the method that) establishes both foreseeable and unforeseeable joy, I cast magnificent delight completely aside And then, because of inflicting misery on others, In confusion I seize hold of unbearable pain. 134 If all the injury, Fear and pain in this world Arise from grasping at a self, Then what use is that great ghost to me ? 135 If I do not completely forsake it I shall be unable to put an end to suffering, Just as I cannot avoid being burnt If I do not cast aside the fire (I hold). 136 Therefore, in order to allay the harms inflicted upon me And in order to pacify the sufferings of others, I shall give myself up to others And cherish them as I do my very self. 121 137 "I am under the control of others," Of this, mind, you must be certain ; Now, except for benefitting every creature, You must not think of anything else. 138 For my own sake, I should not do anything With these eyes and so forth that I have left at the disposal of others. It is quite incorrect to do anything with them Which is contrary to the benefit (of others). 139 Thus sentient beings should be my main (concern). Whatever I behold upon my body I should rob and use For the benefit of others. 140 Considering lesser beings and so forth as myself, And considering myself as the other, (In the following way) I should meditate upon envy, competitiveness and self importance, With a mind free of distorted concepts :33 141 "He is honoured, but I am not ; I have not found wealth such as he. He is praised, but I am despised ; He is happy, but I suffer. 142 "I have to do all the work While he remains comfortably at rest. He is renowned as great in this world, but I as inferior With no good qualities at all. 122 143 "But what do you mean I have no good qualities ? — I have all good qualities: Compared to many he is inferior, And compared to many I am high. 144 "The deteriorated state of my morals and views Is not due to me but due to my disturbing conceptions ; In whatever way he is able he should heal me, Willingly I shall accept any discomfort involved. 145 "But I am not being healed by him, So why does he belittle me ? What use are his good qualities to me ? (Although) he has good qualities, (he does not benefit me). 146 "With no compassion for the beings Who dwell in the poisonous mouth of evil realms, Externally he is proud of his good qualities And wishes to put down the wise. 147 "In order that I may excel He who is regarded as equal with me, I shall definitely strive to attain material gain and honour for myself, Even (by such means as) verbal dispute. 148 "By all means I shall make clear to the entire world All the good qualities I have, But I shall not let anyone hear Of any good qualities he may have. 123 149 "Also I shall hide all my faults, i will be venerated, but not he; I will find a great deal of material gain; I will be honoured, but he shall not. 150 "For a long time I shall look with pleasure At his being made inferior, He will become the laughing stock of all, Regarded among everyone as an abject of scorn and derision. 151 "It is said that this deluded one Is trying to compete with me, But how can he be equal with me In learning, intelligence, form, class or wealth ? 155 Because of desiring to benefit yourself, 0 mind, All the weariness you have gone through Over countless past aeons Has only succeeded in achieving misery. 156 Therefore I shall definitely engage myself In working for the benefit of others: For since the words of the Mighty One are infallible, I shall behold its advantages in the future. 157 If in the past I had practised This act (of exchanging self for others), A situation such as this, devoid of the magnificence and bliss of a Buddha, Could not possibly have come about. 152 ,,Thus, upon hearing of my good qualities That have been made well-known to all, I shall thoroughly enjoy the satisfaction Of the pleasant tingling-sensation that occurs. 153 "Even though he has some possessions, If he is working for me, I shall give him just enough to live on And by force .I'll take (the rest). 154 "His happiness and comfort will decline And I shall always cause him harm, For hundreds of times in this cycle of rebirth He has caused harm to me." 124 158 Therefore, just as I have come to hold as "I" These drops of sperm and blood of others, Likewise through acquaintance I should also come to regard all others. 159 Having thoroughly examined myself (to see Whether I am really working for) others (or not), I shall steal whatever appears on my body And use it for the benefit of others. 160 "I am happy but others are sad, I am high though others are low, I benefit myself but not others" -Why am I not envious of myself ? 125 161 I must separate myself from happiness And take upon myself the sufferings of others. "Why am I doing this now?" In this way I should examine myself for faults. 162 Although others may do something wrong, I should transform it into a fault of my own; But should I do something even slightly wrong, I shall openly admit it to many people. 163 By further describing ihe renown of others, I should make it outshine my own. Just like the lowest kind of servant, I should employ myself for the benefit of all. 164 I should not praise my naturally fault-ridden self For some temporary good quality it may have, I shall never let even a few people know Of any good qualities I may possess. 165 In brief, for the sake of living creatures, May all the harms I have selfishly caused to others Descend upon me myself. 166 I should not be dominating and aggressive, Acting in a self-righteous, arrogant way; Instead, like a newly married bride, I should be bashful, timid and restrained. 126 167 Thus, O mind, you should (think) and abide in this way And not act (selfishly) as (before). If, under the control (of self-cherishing), you transgress (this code), Your (selfishness) will be your end. 168 However, mind, although you have been advised, If you do not act in a like manner. Then since all misfortunes will entrust themselves to you, You will only be destined to destruction. 169 That previous time when you could overcome me Is now past; Now I see (your nature and your faults) And wherever you go I shall destroy your arrogance. 170 I should immediately cast aside all thoughts To work for my own sake. By having sold you to others, I shall not become discouraged, but shall offer up all your strength (to others). 171 If, having become unconscientious, I do not give you to all living beings, It ts certain that you will deliver me To the guardians of the hells. 172 For ages have you dealt with me like this And I have suffered long; But now, recalling all my grudges, I shall overcome your selfish thoughts. 127 173 Likewise if I wish to be happy I should not be happy with myself, And similarly if I wish to be protected I should constantly protect all others. 174 To whatever degree I take great care of this body, To that degree I shall fall Into a stafe of extreme helplessness. 175 Having fallen in this way, if my desires Are unable to be fulfilled Even by everything upon this earth, What else will be able to satisfy them ? 176 (Being) unable (to fulfil them, though) desiring (to do so), Disturbing conceptions and a dissatisfied mind will ensue. But if I do not depend on any (material) things, The exhaustion of my good fortune will be unknown. 177 Therefore, I shall never create an opportunity For the desires of the body to increase. For whatever I do not grasp as attractive, These are the best of all possessions. 178 fn the end (my body) will turn to dust, Unable to move (by itself), it will be propelled by other (forces). Why do I grasp this unbearable And unclean form as "I" ? 128 179 Whether it lives or whether it dies, What use is this machine to me ? How is it different from a clod of earth ? 0 why do I not dispel this pride (of it being "I" and "mine")! 180 Having accumulated suffering for no purpose Because of my honouring and serving this body, What use is attachment and anger For this thing that is similar to a piece of wood ? 181 Whether I am caring for my body in this way, Or whether it is being eaten by vultures, It has no attachment or hatred towards these things-Why then am I so attached to it ? 182 If (my body) knows no anger when derided And no pleasure when praised, For what reason Am I wearing myself out like this ? 183 — But I want this body of mine, Both it and I are friends— But since all beings want their bodies, Why do I not find joy in theirs ? 184 Therefore, in order to benefit all beings I shall give up this body without any attachment, But although it may have many faults I should look after it while experiencing (the results of my previous) actions. 129 185 So enough of this childish behaviour ! I shall follow in the steps of the wise, And having recalled the advice concerning conscientiousness, I shall turn away sleep and mental dullness. 186 Just like the compassionate Sons of the Conqueror, I shall patiently accept what I have to do; For if I do not make a constant effort day and night, When will my misery ever come to an end ? 187 Therefore, in order to dispel the obscurations I shall withdraw my mind from mistaken ways And constantly place it in equipoise Upon the perfect object. Chapter 9 WISDOM (For the sake of clarity the entire ninth chapter — with the exception of the introductory and concluding verses — will be presented in the prose form of a dialogue. The dialogue takes place between the Madhyamaka school, represented by the author Shantideva, and various other Buddhist and non-Buddhist schools. A brief explanation of the tenets of the different schools will be given as they are introduced. The root text of the author is indicated by the passages in bold typeface; all the additional material, including the outline, is drawn from the commentary of T'og-me Zang-po. The entire outline in the form of an index can be found as^pended to this text. The numbers in brackets indicate the individual stanzas of the root text.) (1) All of these practices were taught By the Mighty One for the sake of wisdom. Therefore those who wish to pacify suffering Should generate this wisdom. J. Recognition of the Nature of Wisdom A. ASCERTAINING THE TWO TRUTHS (2) Deceptive truths, so called because they are truths established from the point of view of deceived minds that obscure the real meaning, and ultimate truths, so called because they are truths comprehended by a Superior's wisdom to which no (deceptive truths) appear, are accepted as the two truths. Ultimate truths are not objects experienced by the mind; but here "the 130 131 ) T979 Library of Tibetan Works & Archives, Dharamsala ' No portion of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means without the prior permission of the copyright owner. All enquiries should be addressed to the publisher. Published by the Library of Tibetan Works & Archives, Dharamsala, Himachal Pradesh, India. Printed at Peter(s) India Private Ltd. New Delhi. A GUIDE TO THE BODHISATTVA'S WAY OF LIFE Sanskrit : Bodhisattvacharyavatara Tibetan ': Byang. chub.sems.dpai'.spyod.paJa.jug.pa by , ; ACHARYA SHANTIDEVA Translated into English by Stephen Batchelor LIBRARY OF TIBETAN WORKS & ARCHIVES DHARAMSALA FLOWER ADORNMENT SUTRA: The. Tin Gnoundi,, ?tvtt One. Translated from the Chinese by the Buddhist Text Translation Society, Dharma Realm Buddhist University. Primary Translation by Bhikshuni Heng Hsien Reviewed by Bhikshunis Heng Ch'ih and Heng Tao Edited by Bhikshuni Heng Ch'ih Certified by the Venerable Abbot Hua and Bhikshuni Heng Tao Copyright© 1980 by the Sino-American Buddhist Association, Dharma Realm Buddhist University All rights reserved, including the right to reproduce this book or transmit it in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system, except for the inclusion of brief quotations in a review. Printed in the United States of America First Printing: Spring, 1980 Second Printing: February, 1982 ISBN 0-917512-87-1 Technical Assistance: Shramanerikas Heng Bin, Heng Chia, Heng Liang,Upasikas Kathy Dinwiddie and Ina Koch For information and book sales, address: City of Ten Thousand Buddhas, Box 217, Talmage, CA 95481 Tel: (707) 462-0939 Gold Mountain Monastery, 1731 15th Street, San Francisco, CA 94103 Tel: (415) 626-4204; (415) 861-9672 Gold Wheel Temple, 5056 Argus Drive, Eagle Rock, CA 90041 Tel: (213) 258-6177 CONTENTS IV About the Venerable Master Hua...... Introduction to the Ten Grounds........xi Preface to the Ten Grounds............xvi Text....................................1 Index.................................] 34 Buddhist Text Translation Society.....139 Publications. 141 VERSE FOR THE NEW YEAR NOW WE HAVE REACHED THE YEAR NINETEEN EIGHTY, AND ALL ARE INVITED TO BOARD THE DHARMA BOAT, AND TOGETHER ROAM THE FLOWER ADORNMENT VAIROCHANA SEA, THEN ASCEND THE WONDROUS, LOFTY MOUNT OF ULTIMATE BLISS! Haa N INSPIRING COLLECTION of autobiographical songs of realization by ne of the great hermit yogins of the I2th century, Godrakpa Sonarn ryaltsen.These pared-down verses reflect the refreshing, unmannered onesty and direct style characteristic of early Buddhist masters in ibet The lucid translation is enhanced by a learned introduction > Godrakpa's life and milieu, and a helpful set of notes to the songs' ligious and historical allusions. An exceptional resource for study-ig the early yogic tradition ofTibetan Buddhism." —-Janet Gyatso, Amherst College /ith Hermit of Go Cliffs Cyrus Stearns sheds welcome light upon a nrre of importance in the early development ofTibetan Buddhism, odrakpa.Though often mentioned in traditional histories, Godrakpa's re and contributions have so far remained obscure. Stearns' fine inslations of [Godrakpa's] collected songs now reveal to us a mas-r of yoga who, relying upon the plain speech of his own place and ne, expressed ancient insights in a remarkably fresh voice." —Matthew Kapstein, University of Chicago hese tantric songs have a spare elegance and power beautifully ren-;red into English by Cyrus Stearns.. .The simplicity and deep con-mplative insights of Godrakpa are rendered into evocative English )etry that very much resonates with the style, vigor and power of le original Tibetan songs."—David Germane, University of Virginia i these times when the practice of Dharma often becomes yet other type of mundane activity, the total dedication to spiritual actice, renunciation, inner joy and depth that emanates from the e and songs of Godrakpa is like a fresh mountain breeze." —Matthieu Ricard, coauthor of The Monk and the Philosopher raus STEARNS is a Tibetan scholar and the author of The Buddha m Dolpo. He lives on Whidbey Island, Washington. ISBN 0-86171-164-5 I WISDOM PUBLICATIONS • BOSTON k, www.wisdompubs.org US$19.95 5 1 9 95 HERMIT of GO CLIFFS TRANSLATED & INTRODUCED BY CYRUS STEARNS 77?£ bridge below Tragar Daso 152 36 One dawn at the upper residence: Namo Guru Body impermanent like spring mist; mind insubstantial like empty sky; thoughts unestablished like breezes in space. Think about these three points over and over. Spoken when he had crossed the bridge at Trakar and become ill. M 153 ll i8 Namo Guru When I was meditating on the mountain peak of Khenpa charnel ground, one day I examined how things appeared to my mind and saw everything as exhausting. At that time I said this: In samsara, which is like a dream and illusion, sentient beings roam like blind lunatics. Not realizing the truth that confused appearances have no essence, those who cling to the false as true get so exhausted. To the serum of youth, which is like a flower, the young are attached like witless bees. Not recognizing this is impermanent and fading, those who wander in endless lower realms get so exhausted. Into married life in samsara, which is like a bonfire, Dharma practitioners fall like moths with distorted vision. Not recognizing that the life force of liberation is being cut, those who cling to suffering as pleasure get so exhausted. After word-knowledge, which is like a mirage, teachers wander like smart wild beasts. Not recognizing that there's no connection between term and meaning, those who wander in endless jargon get so exhausted. To the pleasure of experience, which is like a rainbow, meditators are attached like faithful children. Not recognizing that it's an enticing dead end, those who hope for a result of spiritual warmths and signs get so exhausted. Spoken by Godrakpa, the protector of living beings. 106 Iti 107 108 At Zegyi Gekung: Name Guru One night, in a dream at Ebcho Gekung, I heard a radiant yogi, who said, "I'm the Great Brahmin," sing these words: Look, my son! Look at the mountainside over there! If you just look at the mountainside over there, when the weather changes in a moment, there's a yellow alpine meadow below the clouds and mist. Look at your own body! Look! If you just look at your own body, when the years, months, and days have passed, a lifetime has vanished in a flash. Look at the truth of the way things really are! Look! If you just look at the truth of the way things really are, it's the primordial, naturally radiant, buddha body of reality. Leave the mind in that unfabricated state! I dreamed he said that. In the morning, the rains had stopped and the alpine meadow had also turned yellow. Emptiness and impermanence arose in my mindstream. hi 109 2.-L Namo Guru Death is the mirror of mind. Look whether or not there's anything to die. As long as death is frightening, keep meditating alone on the mountain. Sickness is an admonition to virtuous action. Look whether or not there's anything to be sick. As long as sickness harms the mind, keep watching the patient's intrinsic awareness. Intense circumstances are an admonition to faith. Look whether or not there's benefit or harm. As long as the mind is harmed by circumstances, keep getting used to unsupported mind. Sensory objects are like bubbling salt water. Look whether or not there's satisfaction. If attachment hasn't been totally repelled, keep casting it away by means of the antidote. Food and wealth are binding ropes. Look whether they benefit others without attachment. For as long as there's grasping, reject and discard them with the thought that they're needless. The six types of living beings are our kind parents. Look whether or not there's prejudice. For as long as there's attachment and aversion, keep cultivating love for all. A home is the tethering stake of samsara. Look whether or not it's been extracted. 112 113 114 If craving hasn't been totally severed, keep roaming aimlessly around the land. Fame is the flattery of Mara. Look whether or not pride arises. If conceit has arisen within, keep holding the humble role of a beggar. The root of good qualities is faith. Look whether or not there's weariness. If weariness with samsara hasn't arisen, keep watching white and black cause and result. Transcendent knowledge is liberating. Look whether everything has been understood to be empty. For as long as there's grasping at things, establish the intrinsic awareness of the grasper. Iti 116 22 At the chapel of the lower residence: Namo Guru Siddhi Phalam Learning is like a design in water, contemplation like a design on the side of a wall, meditation like a design in stone. Like an inquisitive girl, a teacher may be able to inquire closely about others but, if inquired about in return, may eventually become embarrassed. Dharma not meditated on is like that, /ft 117 118 23 Namo Guru Homage to the masters. Having entered the gate of the excellent Dharma, if it isn't produced in this very mind, instead of gaining unsurpassed enlightenment, again we'll wander in the three lower realms. This illusory body, with so little tolerance, is incapable of hardship and fond of sleep. If the perfect truth isn't realized, no matter how often we wake from slumber, the sleep of ignorance will never be removed. So get up and watch the mind. Practice the lamplike yoga. Leave the mind in a radiant, unobscured state. These pretty lips that like to speak aren't silent but speak falsely. If the meaning beyond verbal description isn't realized, no matter how much confused conversation is spoken, the end of words will never be reached. So stop the voice's speech. Practice the mutelike yoga. Leave the voice in a speechless state. Even this mind itself is unreliable, not staying where it's put but going wrong. If this alone isn't totally stopped, no matter how much it goes out to objects, confused mind will never end. 119 So stop the circulation of thoughts. Practice the skylike yoga. Leave the mind in a state without limit or center. Iti 121 At Langkor: Namo Guru The drought of my own desires has vanished. The cloud banks of helpful intentions have gathered. The drizzle of benefit to living beings is falling. When the little weeds of practice have been pulled, the six grains of realization will certainly ripen. Surely the inexhaustible nectar will be enjoyed. Thinking of all this Dharma, I'm so delighted. Surely content living in solitude. Surely I'll strike the gong tomorrow morning. Sung while staying in solitude. Iti 122 123 The Great Flower Garland Scripture of the Buddha's Expanded Mahay ana Teachings «. Da Fang Guang Fo Hua Van Jmg Chapter 21 "The Ten Practices" shT heng pm d er shT yT Chinese Translation upon Imperial Command by Tripitaka Master Siksananda from Khotan (699) Provisional English Translation by the Buddhist Text Translation Society (2002) Qj <3J * V e The Practice of Happiness _l A. jo aDi Berkeley Buddhist Monastery 2304 McKinley Avenue ,, t -rkeley California 94ZCB , * The Avatamsaka Sutra -- Ten Practices Chapter [# X- [ Practice Five ] f ° *? ? * * Fo zT he ding wei pu sa mo he sa IT chT luan heng ft * ' ft A *fc % Cl pu sa cheng j7u zheng nian xm wu san luan jian gu bu dong zu shang qmg jmg guang da wu liang wu you mT huo Jt ^ 4t • * yT sh7 zheng nian gu shan jie shl jian yT qie yu yan neng chT chu shl zhu fa yan shuo ^tjf « tb ^F & Suo wei neng chT se fa fei If tft - jfe ^3t Jt se fa yan shuo neng chT jian IT se zT xmg yan shuo nai zhT neng chi jian li shou xiang xmg shi zi 44 ~fT f& * '^ $£ 3H Hi ° x7ng yan shuo xm wu chT luan "Disciples of the Buddha! What is the Bodhisattva, Mahasattva's Practice of Freedom from Confusion? This Bodhisattva accomplishes correct mindfulness. His mind is not scattered or confused. It is firm and imperturbable and of the utmost purity. It is vast, great, measureless, and free from doubt and delusion. And because of his proper mindfulness he is good at understanding all the languages of the world. He can explain world-transcending Dharma. "That is to say, he can remember the explanations of the Dharma of form and formlessness. He can remember the explanations of how the essential nature of form is set up, as well as the explanations of how feelings, thoughts, formations, and consciousness are set up, without any confusion in his mind. 32 The Avatamsaka Sutra -- Ten Practices Chapter w t • yu shT jian zhong sT cT sheng bT xm wu chi luan 'C* -fit ru tai chu tai xm wu chi luan fa pu tT yT xm wu chi luan ^- -H- %P Wii *^> $*k $Ji 1L shT shan zhT shT xm wu chT luan qm xm fo fa xm wu chi luan jue zhi mo shT xm wu chi luan h zhu mo ye xm wu chi luan ^ ^ ^T Wj %h ' \^ & M. yu bu ke shuo jie xm pu sa heng xm wu chi luan "In the world he dies in one place and is born in another yet his mind is free of confusion. He enters and leaves the womb and his mind is free of confusion. He brings forth the resolve for Bodhi yet his mind is free of confusion. He serves good teachers and his mind is free of confusion. He diligently cultivates the Buddhadharma and his mind is free of confusion. He recognizes the deeds of demons and his mind is free of confusion. He keeps apart from demonic karma, and his mind is free of confusion. He cultivates the practice of a Bodhisattva for inexpressibly many eons and his mind is free of confusion. CT pu sa cheng jTu ru shT wu liang JE- & ° zheng niim yu wu liang a seng qT JJ, tb . ft6 -*& f)/J T 4^. *n3 jie zhong cong zhu fo pu sa shan zhi shi suo ting wen zheng fa "When the Bodhisattva accomplishes a measureless amount of correct mindfulness in this way, for limitless asamkhyeyas of eons he hears the proper Dharma from all Buddhas, Bodhisattvas, and Good, Wise Teachers. 33 J The Avatamsaka Sutra - Ten Practices Chapter •v v . suo wei shen shen fa *+• guang da fa zhuang yan fa zhong v zhong zhuang yan fa yan shuo zhong zhong mmg ju wen shin fa .x x pu sa zhuang yan fa fo shen 17 guang mmg wu shang fa -f -3<— ->-& -*J* *•*-» 4t^ *^s jt ifr IL • ^ ^ ^f- • /f- zhengxTwang juedlngjie qlng jmg fa bu zhuo yT qie shl jian fa fen bie yT qie sh jian fa v _ shen guang da fa IT chT yl SH T — zhao liao yT qie zhong sheng fa yT qie sh7 jian gong fa bu gong "a ^ N ^ Ji ^ pu sa zh7 wu shang fa fa yT qie zh7 zt zai fa "That is to say, he hears profound Dharma; vast Dharma; adorned Dharma; variously adorned Dharma; Dharma expounding various words, sentences, and bodies of text; Dharma concerning the adornments of Bodhisattvas; the unsurpassed Dharma of the Buddhas' spiritual power and light; the pure Dharma of the proper aspiration for decisive understanding; Dharma that is not attached to any world; Dharma that distinguishes all worlds; extremely vast and great Dharma; Dharma that abandons the cataracts of ignorance and illuminates all beings; all worldly, shared and unshared Dharma; supreme Dharma of Bodhisattvas1 wisdom; and the sovereign Dharma of Omniscience. 34 The Avatamsaka Sutra -- Ten Practices Chapter Pu sa ting wen ru shi fa yi jmg a seng qi jie bu wang bu shi xm chang yT nian wu you jian duan he yT gu Pu sa mo he sa yu wu Hang N jie xiu zhu heng shT zhong bu nao luan yi zhong sheng Img shi zheng nian bu huai zheng fa bu duan shan gen '^ f Jf -ft: >t v ^^ xm chang zeng zhang guang da zhT gu "When the Bodhisattva hears Dharma such as this, even were he to pass through an asamkhyeya of eons, he would never forget it or let it slip. His mind constantly recollects it without the slightest pause. And why? When the Bodhisattva, Mahasattva cultivated his practices during measureless eons, he never troubled or upset a single being in a way that would cause the loss of proper mindfulness. He did not abuse the proper Dharma or cut off the roots of goodness. Therefore he continuously expanded his vast, great wisdom. Fu ci cT pu sa mo he sa zhong zhong ym sheng bu neng huo luan suo wei gao da sheng cu zhuo *a sheng jT Img ren kong bu sheng l£ * * ° ^ '^ * * c yue yl sheng bu yue yi sheng "Moreover this Bodhisattva, Mahasattva cannot be thrown into confusion by the various kinds of sounds-loud sounds, coarse and foul sounds, extremely terrifying sounds, pleasant sounds, unpleasant sounds, 35 The Avatamsaka Sutra — Ten Practices Chapter xuan luan ershl sheng ju huai liu gen sheng CT pu sa wen ru * . f % f sh? deng wu liang wu shu hao wu -S- ym sheng jia shT chong man a seng qT shT jie wei ceng yi zian xm you san luan ° jh. ^ ^ nL ° S . V ^ S .V * Suo wei zheng nian bu luan >h HL ° ^=- ^ >h HL ° jie bu luan sin mei bu luan ru shen shen fa bu luan xmg pu ia A~ -r- 4fI „ 3± -if J.0 ,,. ^ -fT -T" «L ° ^r -S- 1^1 '^ tT heng bu luan fa pu tT xm bu luan y\ nian zhu fo bu luan guan zhen shi fa bu luan hua zhong ^ sheng zh? bu luan jmg zhong sheng zhi — «— .^i ^, _t_ — * ^ HL ° ;^ 7 bu luan jue Mao shen shen yi bu IL ° luan noisy, clamorous sounds that disturb the hearing, and sounds that damage the six faculties. "When the Bodhisattva hears measureless, numberless good and evil sounds such as these filling up asamkhyeyas of worlds, his mind is not distracted or disturbed even for a single thought. That is to say, his proper mindfulness is not disturbed, his state is not disturbed, his samadhi is not disturbed, his entry into most profound Dharma is not disturbed, his cultivation of Bodhi conduct is not disturbed, his Bodhi Resolve is not disturbed, his recollection of all Buddhas is not disturbed, his contemplation of the true and actual Dharma is not disturbed, the wisdom with which he transforms beings is not disturbed, the wisdom with which he purifies beings is not disturbed, and his decisive understanding of the most profound meanings is not disturbed. 36 The Avatamsaka Sutra — Ten Practices Chapter Bu zuo e ye gu wu e ye £ -if it • & zhang bu qT fan nao gu wu fan nao zhang bu qmg man fa gu ***""* ° * ' * * wu you fa zhang bu fei bang zheng >£ it • & fa gu wu you bao zhang "Because he does not create evil karma, evil karma does not hinder him. Because he does not become afflicted, afflictions do not hinder him. Because he does not slight the Dharma, Dharmas do not hinder him. Because he does not slander the Proper Dharma, retribution does not hinder him. -f- ° & _h ru shang suo shuo ru sh Fo zT deng sheng yT yT chong man a seng qT shl jie ^ yu wu liang wu shu jie wei ceng duan jue xi x neng huai luan zhong sheng shen xm yT "Disciples of the Buddha, even if each of the sounds described above filled up asamkhyeyas of worlds and continued without cease for limitless, numberless eons, capable of ruining and confusing beings' bodies, minds, and all of their faculties, they would not be able to harm this Bodhisattva's mind. qie zhu gen er bu neng huai cT pu sa xm Pu sa ru san mei zhong zhu yu "The Bodhisattva enters samadhi and abides in the Dharma of sages. 37 The Avatamsaka Sutra — Ten Practices Chapter sheng fa si wei guan cha yT qie *p * * • £ -§- ym sheng shan zhi ym sheng sheng zhu mie xiang shan zhTym sheng sheng zhu mie xTng "He reflects on and contemplates all sounds. He skilfully knows how every sound arises, continues, and disappears. He thoroughly understands the nature of the origin, existence, and disappearance of all sounds. ru shT wen yT bu sheng yu tan bu qT yu chen bu shi yu niim shan qu qi xiang er bu ran zhuo zhT yT qie sheng jie wu suo you yT wu ben jT * * 4 ^ wu you ci bie -T- —r '>"& A- -4— ^ *T *?• • m % shT bu ke de wu you zuo zhe yu fa jie deng "Having heard such sounds, he does not become greedy, angry, or distracted. He skilfully perceives their qualities and yet is not attached to them. He knows that sounds do not exist and are, in reality, unobtainable. They have no creator and no origin. They are identical with the Dharma Realm — there is no difference. Pu sa ru shT cheng jTu jT j mg Sf ~££- ia jt^r o 5$ wo »5t "1J shin yu yT heng "The Bodhisattva in this way accomplishes tranquility in the conduct of his body, mouth, and mind. 38 The Avatamsaka Sutra - Ten Practices Chapter JL — zhT yT qie zhT yong bu tin zhuan shan ru yT qie zhu chin dmg men zhT zhu sin mei tong yT tT xTng T - liao yT qie fa wu you bian j de yT qie fa zhen shT zhl hm de IT ym sheng shen shen sin mei 1JL for 4& %& -%g ^_ gi P3 o de a seng qT zhu sin mei men zeng zhang wu liang guang da bei xm He reaches Omniscience and never retreats. He skillfully enters the gates of every Chan samadhi. He knows that all samadhis are of one essence. He knows that all dharmas are boundless. He gains the true and actual wisdom of all dharmas. He gains the profound samadhi that leaves sounds behind. He gains asamkhyeyas of gates of samadhi. And his great compassion becomes limitlessly vast. yu yT nian zhong sh? shT pu sa S-& t— J>J —r— 4r ?& 1& a de wu shu bai qian san mei wen ru sh sheng xTn bu huo luan x v ling qT san mei jian geng zeng guang "At this time, the Bodhisattva in a single thought gains numberless hundreds of thousands of samadhis. His mind is neither deluded nor confused when he hears such sounds. Instead, they gradually increase and broaden his samadhi. a Zuo ru shl nian wo dang Img yT "And he thinks: 'I should bring all 39 The Avatamsaka Sutra -- Ten Practices Chapter & JL qie zhong sheng an zhu wu shang .X . X qmgjing nian zhong yu yi qie zhi * %* A * de bu tuT zhuan jTu jmg cheng jTu wu yu nie pan beings to abide peacefully in unsurpassed, pure mindfulness and gain irreversibility in Omniscience, and ultimately to accomplish Nirvana without Remainder.'" Sh7 mmg pu sa mo he sa _ wu IT chT luan heng di "This is called Freedom from Confusion, the fifth practice of the Bodhisattva, Mahasattva." 40 "This is called the enlightening beings' practice of indomitability. "What is great enlightening beings' practice of nonconfusion? Here enlightening beings perfect right mindfulness, their minds free from distraction and disturbance, firm and imperturbable, consummately pure, immeasurably vast, without any delusion or confusion. By virtue of this right mindfulness they well understand all worldly speech and are able to remember the verbal explanations of transmundane laws. That is to say, they can remember the explanations of material and immaterial phenomena; they can remember the explanations of the definition of the intrinsic nature of sensation, perception, conditioning, and consciousness, without any confusion in their minds. In the world they die in one place and are born in another without confusion in their minds. They enter the womb and leave the womb without confusion in their minds. They arouse the will for enlightenment without confusion in their minds. They attend teachers without confusion in their minds. They earnestly practice the Buddhas' teachings without confusion in their minds. They notice the doings of demons without confusion in their minds. They divorce demonic activity without confusion in their minds. They cultivate enlightening practice for countless eons without confusion in their minds. The enlightening beings, having developed this immeasurable right mindfulness, spend countless eons listening to truthful teachings from enlightened and enlightening guides—profound teachings relating to emptiness, vast teachings relating to activity in the relative world, teachings relating to adornment by virtuous qualities, teachings of all kinds of arrays of the qualities of the cosmos, all interrelated, teachings expounding various bodies of words, phrases, and sentences, teachings of the embellishments of enlightening beings, teachings of the supremacy of the spiritual power and radiance of the Buddhas, teachings of the purity of correct seeking of certain understanding, teachings of nonattachment to any world, teachings which define all worlds, teachings of extremely broad scope, teachings of removing the blinders of ignorance and understanding all beings, teachings of what is common and what is not, teachings of the excellence of enlightening knowledge, teachings of the independence of omniscience. "Having heard these teachings, enlightening beings keep them constantly in mind for an incalculable period of time. Why? When great enlightening beings cultivate practices over countless eons, they never afflict a single sentient being, which would cause loss of right mindfulness; they do not ruin the right teaching, and do not cut off roots of goodness—their minds are always expanding knowledge. Furthermore, these enlightening beings cannot be confused or disturbed by any kind of sound—loud sounds, coarse and garbled sounds, terrifying sounds, pleasing sounds, displeasing sounds, ear-shattering sounds, sense-debilitating sounds. When the enlightenings hear such countless good or bad sounds, even though the sounds fill countless worlds, they are never disturbed or distracted for a moment. That is to say, their right mindfulness is undisturbed, their state is undisturbed, their concentration is undisturbed, their entry into emptiness is undisturbed, their practice of enlightening acts is undisturbed, their determination for enlightenment is undisturbed, their recollection of the Buddhas is undisturbed, their contemplation of truth is undisturbed, their knowledge to civilize sentient beings is undisturbed, their knowledge to purify sentient beings is undisturbed, their certain understanding of the meaning of profundity is undisturbed. "Because they do no evil, they have no obstruction of evil habits; because they do not produce afflictions, they have no obstruction by afflictions; because they do not slight the teaching, they have no barrier to the teaching; because they do not slander and repudiate the truth, they have no obstruction by retribution. "Even if the aforementioned sounds should each fill countless worlds ceaselessly for countless eons, each able to devastate the faculties, bodies and minds of sentient beings, they still could not damage the minds of these enlightening beings. Enlightening beings enter concentration, abide in the teaching of the Sage, and meditate on and investigate all sounds, becoming thoroughly familiar with the characteristics of origin, existence, and disappearance of all sounds, and come to know the nature of the origin, existence, and disappearance of all sounds: having heard them, they do not give rise to covetousness or aversion, and don't lose mindfulness—they apprehend their characteristics precisely without being influenced by or attached to them. They know all sounds have no existence and are in reality ungraspable, that they have no creator and no origin, that they are equal to nirvana and have no differentiations. "Thus do enlightening beings perfect tranquil, peaceful physical, verbal, and mental action, never regressing, till they reach omniscience. They skillfully enter all manner of meditative concentrations and know that all concentrations are of the same one essence. They comprehend that all things have no bounds and attain true knowledge of all things. They attain profound concentration detached from all sounds. They attain countless kinds of concentration. They increasingly develop a boundlessly vast mind of great compassion. "At this point enlightening beings attain countless concentrations in a single instant, and, hearing such sounds, are not disturbed—they gradually increase and broaden their concentration. They form this thought: 'I should get all beings to abide peacefully in unsurpassed pure mindfulness, so they may attain nonregression on the way to omniscience, and ultimately attain to nirvana without remainder.' "This is called the enlightening beings' fifth practice, leaving confusion behind. "What is the great enlightening beings' practice of good manifestation? Here the enlightening beings are pure in thought, word, and deed; they abide in nonacquisition, and demonstrate nonacquisitive thought, word, and deed. They know that physical, verbal, and mental actions have no TWENTY-ONE OUTLINE THE TEN COND UCTS: _F orest of Merit and Virtue Bodhisattva, relies on the Buddhas' awesome might and expounds upon the Ten Conducts. 1. The Conduct of Happiness 2. The Conduct of Benefiting 3. The Conduct of Non-opposition 4. The Conduct of Perseverance 5. The Conduct of Liberation from confusion 6. The Conduct of Wholesome Manifestation 7. The Conduct of Non attachment 8. The Conduct of Difficult attainment 9. The Conduct of Wholesome Dharmas 10. The Conduct of Truth. ANNOTATION: The third of the Ten Conducts is the Conduct of Non-opposition. We are now living in an age which is said to be one that is strong in fighting. In the modern and post-modern world, people are rebelling against authority and moral laws. St. Augustine claimed that there is a good and bad war, that a good war is fought by good people out of compassion. I cannot agree with him. It is said, 'In a war there are no victors, both sides are losers.' Someone says, 'War is only a cowardly escape from the problems of peace.' 77 Everything is connected. You cannot harm others without harming yourself. 'One who kills also faces threats to his life, ^- One who conquers also faces being conquered, One who reviles gets reviled. Thus as a result of his own actions The spoiler will in turn be spoiled. ' To approve of wars is to approve of murder. Tripitaka Master Hsuan Hua says, We don't oppose wars, We hope for peace but we don't oppose war Because to oppose wars starts another war. Tripitaka Master Hsuan Hua's statement accords with the 'Conduct of Non-opposition.' He also said, 'By liberating the living we can lessen the amount of killing. If people keep liberating life, the killing karma will continue to diminish until finally there will be no more wars. So rather than oppose war, we use this method. We basically do not fight, so how could we oppose war? Opposing is fighting. Instead we put into practice a positive Dharma-door designed to liberate the living, and increase one's life span at the same time. ' Presently, scientific inventions have reached the point where we now have the means to put an end to all life on earth. We now have the power to wipe out the entire human race. As one caricature puts it, 'Government of the people by the people without the people.' Martin Luther King Jr. Says, 'Our scientific power has outrun our spiritual power. We have guided missiles and misguided men.' Bertrand Russell says, 'If war no longer occupied men's thoughts and energies, we could, within a generation, put an end to all serious poverty throughout the world. ' 78 thoroughly all objects in the world. Stopping the whirlpool of birth and death, they enter the ocean of wisdom. Preserving the right teachings of the Buddhas of past, present, and future for the sake of all sentient beings, they reach the fountainhead of the real character of the ocean of all Buddha teachings. "Once enlightening beings dwell in this practice of truth, any beings who associate with them are caused to open up in understanding, be full of joy and completely pure. This is called the great enlightening beings' tenth practice, of truth." Then, because of the spiritual power of the Buddha, in each of the ten directions as many worlds as atoms in a buddha-land quaked in six ways, moving, moving everywhere, moving equally everywhere, rising, rising everywhere, rising equally everywhere, surging, surging everywhere, surging equally everywhere, shaking, shaking everywhere, shaking equally everywhere, roaring, roaring everywhere, roaring equally everywhere, crashing, crashing everywhere, crashing equally everywhere. It rained beautiful celestial flowers, celestial perfumes and incense, celestial garlands and raiment, celestial jewels and ornaments. Heavenly music played and celestial lights shone, conveying the subtle voices of all celestial beings. The miracles that appeared when the ten practices were expounded in the Suyama heaven of this world also appeared likewise in all the worlds of the ten directions. Also, due to the spiritual power of the Buddha, from each of the ten directions as many enlightening beings as atoms in a hundred thousand buddha-lands came to this world from beyond worlds as numerous as atoms in a hundred thousand buddha-lands; filling the ten directions, they said to the enlightening being Forest of Virtue, "Excellent, O Child of Buddha; you can skillfully expound the practices of enlightening beings. We are all similarly named Forest of Virtues and the worlds we live in are all called Banner of Virtue, and the Buddhas of those lands are all named Universal Virtue. At our Buddhas' places this teaching is also expounded—the assembly, words, and principles are all the same, nothing more and nothing less. Child of Buddha, we have all come to this assembly through the power of the Buddhas to be witnesses for you. This is also true of all the worlds in the ten directions." Then the enlightening being Forest of Virtues, by the spiritual power of the Buddha, looked over all the congregations in the ten directions, throughout the cosmos. Because he wanted to cause the lineage of Buddhas to continue, to cause the family of enlightening beings to be pure, to cause those who undertake vows not to regress, to cause practitioners to persevere, to cause all peoples in all times to be equal, to contact all the strains of Buddhas of all times, to expound roots of goodness that have been cultivated, to observe and analyze all faculties, inclinations, understandings, afflictions, habits, and mental activities, and to clarify the enlightenment of all Buddhas, said in verse: Wholehearted honor to the Lords of Ten Powers, Undefiled, totally pure, the unobstructed seers; Their realm is profound and far-reaching, beyond compare, They abide in the spacelike Path. The supreme among humans in the past, With immeasurable virtue, free from attachments, Foremost in valor, without any peer: Those beyond the dusts travel this Path. Now in the lands of the ten directions The ultimate truth is ably explained: Free from all faults, utterly pure, The independent travel this path. The future lions among humans Travel everywhere throughout the cosmos; Having evoked the Buddhas' mind of compassion, The benefactors travel this path. The incomparable honored ones of all times Naturally destroy the darkness of ignorance, Equanimous toward all things; Those of great power travel this path. They see countless, boundless worlds everywhere, All their beings and conditions, Yet having seen do not discriminate falsely; The impertubable travel this path. Understanding everything in the cosmos, Most clear about the ultimate truth, They forever destroy anger, pride, and folly: The virtuous travel this path. Accurately distinguishing sentient beings, They enter into the true nature of all phenomena, Spontaneously understanding without relying on others; The spacelike travel this path. To all lands throughout space They go and teach, through many examples, What they teach pure and irrefutable; The supreme sages travel this path. Throughly stable, unregressing, They accomplish the noble, supreme teaching; Will power inexhaustible, they reach the other shore: Good practitioners travel this path. All stages, infinitely boundless, Their vast, most deep and subtle realms, All they know and see, without exception; The lions of philosophy travel this path. Understanding the meanings of all expressions, Crushing all disputes, They are certain of the truth, without a doubt; The great sages travel this path. Getting rid of the errors and ills of the world, Giving peace and happiness to all beings, They can be peerless great guides; Those of excellent virtue travel this path. They always give impartially to beings, Causing them all to rejoice, Their minds pure, free from all taint; The peerless ones travel this path. Their mental actions are pure and well tuned; Divorcing sophistry, they speak without fault. Their magnificent aura's admired by all; The supreme travel this path. Entering truth, reaching the other shore, Abiding in virtue, minds forever at rest, The Buddhas always protect them; Those who extinguish being travel this path. Detached from self, free from affliction, Always proclaiming the truth aloud, They reach all lands in the ten directions; The incomparable travel this path. Having fulfilled transcendent generosity. Adorned by a hundred marks of blessing, All who see them are joyful; The supremely wise travel this path. The state of knowledge, hard to enter, They can abide in by subtle wisdom, Their minds ultimately impertubable; Those firm in practice travel this path. Able to enter all realms of being in the cosmos And find the ultimate wherever they enter, Their spiritual powers free and all-embracing; Those illumined by truth travel this path. The incomparably great sages Cultivate the nonduality of concentration, Their minds always in equipoise, enjoying tranquility; The all-seers travel this path. The interpenetration and distinction Of minute and great lands They know all in their proper spheres; The mountain-kings of knowledge travel this path. Their intellects are always clear and clean, Without attachments in the world; Keeping the precepts, they reach the other shore: The pure-minded travel this path. Knowledge and wisdom boundless, inexpressible, Pervading the space of the cosmos, They ably learn to abide therein; Those of indestructible wisdom travel this path. Their knowledge enters and pervades The realms of all Buddhas of all times, Never for a moment growing tired or wearied: The supreme travel this path. Well able to discern the elements of the ten powers, They know where all paths lead; Their actions are unhindered and they are free: Those embodying virtue travel this path. All the sentient beings there are In the infinite worlds in the ten directions They will rescue without forsaking: The fearless travel this path. Earnestly practicing the Buddha teachings, Their minds ever vigorous and indefatigable, They purify all the worlds: The great dragon kings travel this path. Knowing the dissimilarities in beings' faculties And the countless differences in inclination and understanding, They clearly comprehend all kinds of realms: Those who go everywhere travel this path. To infinite lands in the worlds of the ten directions They go and are born, countless times, With never a thought of weariness or disdain: The joyful ones travel this path. Radiating nets of countless lights Illuminating all worlds, They enter the nature of reality wherever the light shines: The good-minded travel this path. Causing the lands of the ten directions to tremble— Countless billions of trillions, They do not cause the beings to fear: This is the path traveled by benefactors of the world. Understanding all principles of language, They are consummately skilled in dialogue, Their brilliant discursive intellect knowing all: This is the path traveled by the fearless. They understand the various lands with various orientations, Discerning, thinking, finding the ultimate, Causing all to abide in the state of inexhaustibility: This is the path traveled by those of superior intellect. Their virtues are infinitely numerous— They cultivate them all in search of the Buddha way, And reach the other shore of them all: This is the path traveled by the inexhaustible workers. The world-transcending philosophers With supreme eloquence roar the lion's roar, Causing all living beings to reach the other shore; This is the path traveled by the pure-minded. 'key have already been crowned 'ith the supreme teaching of the Buddhas; icir minds always dwell in the truth: e broadminded travel this path. __"" vntipnt beings have innumerable differences; They comprehend their minds thoroughly, . ~3P"\laintaining with certainty the treasury of Buddha teachings: hose like polar mountains travel this path. hey are able to reveal countless sounds In each and every word •-.mhling beings to understand in accord with their kind: The unhindered seers travel this path. heir knowledge has impartial access To all rules of language, ""IFhile they dwell in the realm of real truth; lis is the path traveled by those who see the essence. hiding at peace in the deep ocean of truth, Ible to verify all actualities tiey understand the true aspect of signlessness of things: lis is the path traveled by those who see the truth. They travel to every buddha-land «*0ver countless, boundless eons, •^Observing and meditating ceaselessly: This is the path traveled by the indefatigable. Hifinite, countless Buddhas, Their names each different, They clearly see in the space of a point: "This is the path traveled by those of pure virtue. They see Buddhas in the space of a point, Their number beyond measure or speech, The same true for every phenomenon: The children of Buddhas travel this path. .Measureless, boundless, countless eons They clearly see in an instant, Jnd know their length has no fixed characteristics: This is the path traveled by the liberated.