THE SAGELY CITY OF TEN THOUSAND BUDDHAS
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The Wondrous Adornments of the Rulers of the Worlds

Chapter One, Part Two
A Commentary by the Venerable Master Hsuan Hua_

4) Heavens of Time-Division (Suyama Heavens)

Sutra:

Moreover, Celestial King Time-Division gained a passage into liberation of helping all sentient beings’ good roots grow, forever delivering them from worry and distress.

Commentary:


Moreover, Celestial King Time-Division gained a passage into liberation of helping all sentient beings’ good roots grow. This means finding ways to help develop the good roots of sentient beings. Originally, these beings did not have good roots, but then they meet this Celestial King, who is able to use ingenious spiritual powers to bring about a change, thus endowing those beings with good roots. For example, demon kings are basically extremely evil. But one is able to employ the Dharma in a way that changes their evil minds into good minds, so that the demon kings no longer disturb the Way-place and become Dharma protectors instead. That is a dharma door of causing sentient beings to bring forth good roots. We speak of subduing demons from the heavens.

Basically, demons from the heavens also have good roots. If they did not have good roots, they would not encounter the Triple Jewel. Although they start out opposing the Triple Jewel, after putting up opposition for a time they find themselves believing in the Triple Jewel and revering and making offerings to the Triple Jewel. That is a case of “helping all sentient beings’ good roots grow.” In the beginning these beings are evil, but then the Celestial King brings about a change in them so they bring forth good roots, forever delivering them from worry and distress. What do sentient beings worry about? For instance, a demon king might fret, “Oh no, my retinue is diminishing. The smaller my retinue becomes, the less power I have. What can I do to increase my power as demon king?” His worries make him distressed, and then he gets angry. “I will go to war with the celestial troops and generals. If I win, my power will increase.” For this reason, the demon king always wants to fight and compete with others. This attitude of fighting to win brings about worry and distress. But now this Celestial King influences these kinds of beings to renounce the deviant and return to the proper, renounce the evil and go towards the good, turn away from confusion and return to enlightenment. That way they will leave worry and distress behind forever. Celestial King Time-Division attained this passage into liberation.

Sutra:

Celestial King Charming Light gained a passage into liberation of universally entering all states.

Commentary:


The Celestial King named Charming Light gained a passage into liberation of universally entering all states and expedient dharma doors in the lands of the ten directions. He has attained an entrance into liberation of understanding all Buddhas’ states and all sentient beings’ states. Not only can he understand them, he can deeply enter those states. He remains clear-headed right in the midst of these states and is not confused by them.

Sutra:

Celestial King Infinite Wisdom and Banner of Meritorious Virtues gained a passage into liberation of eradicating all misfortune by means of the wheel of great compassion.

Commentary:


The Celestial King named Infinite Wisdom and Banner of Meritorious Virtues has wisdom that is inexhaustible and meritorious virtues that resemble a jeweled banner. He gained a passage into liberation of eradicating all misfortune, all disasters and difficulties, such as a chronic sickness from which one never recovers and which causes worry and unhappiness in one’s mind. That’s the misfortune of sickness. There are also the misfortunes of being burned by fire, being drowned in water, or being in a car accident. In general, this refers to circumstances that cause apprehension and distress to the mind. The word “misfortune” in Chinese is made up of two characters for “middle” strung together, with a “mind” radical beneath them. This implies tribulation that brings worry to the mind. People worry over worldly gains and losses. Before they get something, they worry about how to get it; after they get it, they worry over losing it. Here, “all misfortune” includes the misfortunes of sickness, difficulties, and calamities. For example, if you don’t have a car, it’s less likely that you will get into an auto crash. If you do have a car, you have to be careful every day about not crashing it into something. If you get on an airplane, you worry about getting into a plane crash. Or, you may worry about food: “I have to eat every day. Will there be a day when I won’t have any food to eat?” Perhaps you worry over clothes: “Will I always get enough clothes to wear?” People have lots of worries—about clothes, shelter, food, and so on.

But now this Celestial King is able to eradicate all those worries. How does he do it? By means of the wheel of great compassion. He uses the wheel of great compassion. Compassion can pull beings out of suffering. This wheel of great compassion pervades all places of adversity. Wherever there is trouble and misfortune, this Celestial King goes there and runs his wheel of compassion over that place and manages to dispel all those unfortunate circumstances. This means using a greatly compassionate mind to eradicate the sufferings of all sentient beings. He has obtained this passage into liberation.

Sutra:

Celestial King Well Able to Transform and Adorn gained a passage into liberation of comprehending the minds of all sentient beings in the three periods of time.

Commentary:

The Celestial King named Well Able to Transform and Adorn is dignified and serious. His gaze does not wander, his ears do not try to eavesdrop on other people’s conversations, and his bearing is proper and erect as he sits. He is proficient in teaching beings with clever, expedient means. He regulates himself sternly, yet is tolerant and forgiving of others. That’s the way of this Celestial King, who is skilled at teaching and transforming sentient beings. When sentient beings see this Celestial King, they are awed by his majesty and admire his virtue.

He gained a passage into liberation of comprehending the minds of all sentient beings in the three periods of time. Some sentient beings have black minds, some have white minds, some have red minds, some have yellow minds, and some have green minds. Their minds are of different colors: green, yellow, red, white, and black. Some beings have evil minds, while others have good minds. Some beings have wise minds; others have foolish minds. Let’s just consider the mind that uses wisdom and the mind that indulges in foolishness. A foolish person thinks in this way: “How fine it would be if the moon could always stay in my house! And if the sun belonged to me, I could demand rent from anyone who was illumined by the sunlight and make a fortune!

I could say, ‘Do you want the sun to shine on you? Then you must pay me rent.’” Would you say such a person was wise or foolish?

There’s another kind of fool that thinks, “If the gold in the world could turn into golden oxen, golden horses, and golden pigs and come to my house on their own, I would have an endless supply of gold.” Now wouldn’t you say that was a fool’s fantasy? There are so many ridiculous, foolish fantasies. People who have entered the monastic life might think, “Maybe I should try out what it’s like to return to laylife.” They entertain that kind of false thought. Others may think, “What can I do to become number one?” Those are foolish thoughts. To give a more overt example, a girl might want to find a boyfriend, and so from morning to night she directs her thoughts in that direction; a boy might seek a girlfriend and think about that all day long. Sometimes they succeed and their fantasies are fulfilled. However, if they do not succeed, their foolish fantasies remain fantasies. In general, there are many kinds of foolish fantasies.

As for thoughts based in wisdom, someone might look at a situation and immediately understand, “Ah, this is not something I should do. I should not indulge in this kind of fantasy,” at which point he puts a stop to it. The thoughts of all sentient beings include good thoughts, bad thoughts, wholesome thoughts, evil thoughts, thoughts of right, thoughts of wrong, thoughts of something, thoughts of nothing, big thoughts, small thoughts—there are many, many of them. However, this Celestial King is able to understand them all. Not only does he know the thoughts of sentient beings of one lifetime, he knows the thoughts of sentient beings of the past, present, and future. And then he proclaims, “The mind of the past is thus; the mind of the present is thus, and the mind of the future is thus.” To realize those three kinds of thusness is to understand and know completely.

You may wonder, “What does it mean to be ‘thus’? How come I don’t understand?” Of course you don’t understand. If you understood, you would be the same as this Celestial King! If you wish to understand, you can bow to the Celestial King Stern and Well Able to Transform as your teacher, and then you will succeed in understanding.

Sutra:

Celestial King Great Light of Uniting and Upholding gained a passage into liberation of access to the illumination of the gate of dharani, by which he firmly recollects all dharmas without forgetting them.

Commentary:

Celestial King Great Light of Uniting and Upholding. Uniting and upholding means “uniting all dharmas and upholding limitless meanings.” Great Light means he has great wisdom. Because of his wisdom, he has light. Through uniting all dharmas and upholding limitless meanings, this Celestial King produces great wisdom and emits great light, hence his name. He gained a passage into liberation of access to the illumination of the gate of dharani. Dharani is Sanskrit and means “uniting and upholding.” He has accessed this gate of dharani that enables him to emit bright light by which he firmly recollects all dharmas. He doesn’t have to force himself to remember dharmas. He naturally remembers them and never forgets them, just as if he were holding them in his hand. What does he recollect? He recollects all dharmas: form dharmas, mind dharmas, sentient beings’ dharmas, dharmas interactive with the mind, dharmas non-interactive with the mind, and unconditioned dharmas, without forgetting them. He won’t forget them or get them jumbled up. For example, he won’t think, “National Master Qingliang made ten great vows. What was the first vow? Ahhh…I forgot. It doesn’t come to mind.” That’s forgetting.
      
But, if you recollect, then you say, “Yes, the first vow: his body would not renounce the appearance of a Srämana; the second vow: his mind would not oppose the Thus Come One’s regulations…” If you remember them very clearly, then you have gained a passage into liberation of not forgetting dharmas. The Celestial King has obtained this kind of retention and wisdom.

If you wish to obtain this kind of wisdom, what should you do? You have to read more sutras and investigate the Buddhadharma.

After you have investigated a lot of Buddhadharma, you will naturally develop great wisdom. If, on top of that, you can develop extensive and perfect understanding, you will discover that the sutras spoken by the Buddhas mesh with what you yourself say. “Aha! If I became a Buddha and spoke the Dharma, what I said would be exactly the same as what is spoken in the sutras: “Thus I have heard. At one time the Buddha was on 15th Street, San Francisco, America, emitting great light…”

If you take the Buddha’s body as your own body, the Buddha’s mind as your own mind, and the sutras spoken by the Buddha as sutras spoken by yourself, how can you possibly forget anything? Not only will you not forget, you won’t even have to make an effort in remembering. All you have to do is start reciting, and the words will flow out spontaneously. Then you will have gained this passage into liberation of not forgetting dharmas.

Sutra:

Celestial King Inconceivable Wisdom gained a passage into liberation of using the inconceivable expedients of the inherent nature to skillfully enter all karma.

Commentary:

Celestial King Inconceivable Wisdom has inconceivable wisdom himself, and he also teaches sentient beings to obtain this inconceivable wisdom, hence his name. He gained the samadhi of a passage into liberation of using the inconceivable expedients of the inherent nature to skillfully enter all karma. This means teaching and transforming sentient beings with various expedient dharma doors, causing them to all bring forth the bodhi resolve, cultivate the Bodhisattva practice, and attain good karma. He causes them to skillfully enter all good karma and separate from all evil karma.

“Inconceivable expedients of the inherent nature” means that from within his own nature, wonderful skill-in-means come forth, with which he teaches and transforms sentient beings. Since he understands this state of the Buddha, the Celestial King Inconceivable Wisdom gained this passage into liberation of using inconceivable expedients to teach sentient beings.

Sutra:

Celestial King Cakra-Navel gained a passage into liberation of expediently bringing beings to maturity by turning the Dharma wheel.

Commentary:


Celestial King Circular Navel gained a passage into liberation of expediently bringing beings to maturity by turning the Dharma wheel. He understands how the Buddha turns the Dharma wheel to teach sentient beings. Ultimately, what is meant by turning the Dharma wheel? Any work done for Buddhism is part of turning the Dharma wheel. For instance, translating the Sutras is turning the Dharma wheel. Lecturing on the sutras and speaking the Dharma is turning the Dharma wheel. Typing, reciting mantras, and so forth, are all ways of turning the Dharma wheel. However, if you sit there and go on strike, refusing to do anything, then you are not turning the Dharma wheel. At our monasteries, we turn the Dharma wheel every day. Everyone turns the Dharma wheel. If you get angry and say, “I don’t want to turn the Dharma wheel,” then you are going on strike. If you say, “It’s too tough. I want to take a rest,” then you are not turning the Dharma wheel. Turning the Dharma wheel to teach and transform sentient beings means you have to be vigorous at all times. Even if you yourself don’t turn the Dharma wheel, you can still help others to do so.

If you yourself know how to do so, then you should turn the Dharma wheel. If you don’t know how, you can help others push the Dharma wheel and get it rolling. Give them a hand. Therefore, typing is turning the Dharma wheel, and so is working on our Buddhist monthly journal. Do not fail to recognize your own work. When you are about to get angry, when you wish to go on strike, when you want to goof off, ask yourself, “Shouldn’t I be turning the Dharma wheel? If I am supposed to turn the Dharma wheel, then I shouldn’t rest.” Why? Because the Dharma wheel has to be turned at all times and on an extensive basis. What is this for? It is “the expedient of bringing sentient beings to maturity,” enabling them to accomplish Buddhahood and accomplish Unsurpassed, Proper and Equal, Right Enlightenment. If you wish to cause sentient beings to attain Unsurpassed, Proper and Equal, Right Enlightenment, first you should employ expedient means to teach them. Celestial King Hub-of-the-Wheel understands this state and this principle. He understands how the Buddha universally saves all sentient beings with kindness and compassion, causing them to turn away from confusion and return to enlightenment, and how one should first use clever, expedient methods to teach sentient beings, enabling them to all at once attain liberation.

Sutra:

Celestial King Blaze of Light gained a passage into liberation of everywhere observing sentient beings with vast, great eyes and then going to tame and subdue them.

Commentary:


Celestial King Blaze of Light has a flaming brilliance that springs from his wisdom. He has attained vast, great eyes of wisdom. Where can these vast, great eyes of wisdom be found? Right within every one of his pores are countless vast, great eyes, with which he universally observes sentient beings. When he sees sentient beings whose causes and conditions are mature, he goes there to tame and subdue, teach and transform them, causing them to bring forth the bodhi resolve. When he sees sentient beings who are ready to be saved, he goes to where they are to save them. He manifests the appropriate kind of form to speak Dharma for sentient beings. If they should be saved by one in the form of a Buddha, he will manifest in a Buddha’s body to speak Dharma for them. If they should be saved by one in the form of a Pratyekabuddha, he will manifest the form of a Pratyekabuddha and speak Dharma for them. If they should be saved by one in the form of a Brahma King, he will assume the form of a Brahma King and speak Dharma for them. If they should be saved by one in the form of a king, an official, an elder, a layman, a man, a woman, a pure youth, or a maiden, he will manifest all those various kinds of forms and speak Dharma for sentient beings. He contemplates the potential and dispenses the teaching, speaking Dharma according to the person.

Let me illustrate this with a simple analogy. This Celestial King is like a horticulturist who plants fruit trees. When he sees that certain fruits are ripe, he will pick them. By the same token, when this Celestial King sees that certain sentient beings are ripe, he picks their fruits. He may plant the fruit from an evil tree into wholesome soil, in which case such a sentient being will bring forth the bodhi resolve and bear the bodhi fruit. Sentient beings who are mature and ready to be taught are like fruit that has ripened. At that time, this Celestial King goes there to tame and subdue them, using various expedients to guide sentient beings away from the deviant and back to the proper. He understands the Buddha’s state and has gained a passage into liberation of everywhere observing sentient beings with vast, great eyes and then going to tame and subdue them.

Sutra:

Celestial King Brightly Shining gained a passage into liberation of transcending all karmic obstacles and abjuring the deeds of demons.

Commentary:


Why doesn’t this Celestial King follow the deeds of demons? Because he is brightly shining. Demons are dark, and his bright illumination is light.  Since this Celestial King has great wisdom, he can emit tremendous light that illumines the entire trichiliocosm, hence his name, Celestial King Brightly Shining. He gained a passage into liberation of transcending all karmic obstacles. There are many such obstacles, but in general, there are: karmic obstacles, the obstacles of retribution, and the obstacles of affliction.

Karmic obstacles come about from all the evil karma we have created and obstruct our resolve for cultivating the Way. Obstacles of retribution refer to the retribution we have to undergo for the deeds we have done. This retribution can also obstruct our cultivation. For instance, if we were to fall and become animals, it would not be easy for us to listen to the sutras and Dharma and cultivate the Way. If we were to become a hungry ghost, it will be even harder. If we were to fall into the hells, it will also be difficult for us to cultivate the Way. As for obstacles of afflictions, they will also obstruct our cultivation. Afflictions obstruct the Way.

Now this Celestial King has transcended all karmic obstacles, obstacles of retribution, and obstacles of affliction and is abjuring the deeds of demons. These obstacles are closely related to the demon king. Because this god has brightly shining wisdom, he does not follow the deeds of demons. He is not turned by the demon king. If the demon king wants us to be deluded, we can remain determined to not be deluded. The demon king does not want us to cultivate, we can remain determined to cultivate. The demon king may want to convince us to not turn the Dharma wheel, but we can remain determined to turn it. The demon king will try to persuade us to take it easy, but we can insist on being vigorous. The demon king may urge us to have a bigger temper, but we can remain determined to practice patience. The demon king will exhort us not to hold the precepts, but we can remain determined to hold them. In every situation, if we are not swayed by demons, then we will not be following the deeds of demons. Celestial King Brightly Shining obtained this passage into liberation and understood this state of the Buddha.

Sutra:

Celestial King Universally Contemplating Those with Great Renown gained a passage into liberation of deftly enticing and instructing the celestial multitudes, encouraging them to purify their minds through practice.

Commentary:


Celestial King Universally Contemplating Those with Great Renown observes beings of the three periods of time. And all of them know of this Celestial King’s great repute. He gained a passage into liberation of deftly enticing and instructing the celestial multitudes. Some gods enjoy so much bliss that they forget to cultivate. But this Celestial King uses many expedient means to entice and teach all the gods to understand the Buddhadharma, encouraging them to purify their minds through practice. He enables them to develop pure minds through their cultivation. That is his passage into  liberation.

Sutra:

At that time, Celestial King Time-Division received the Buddha’s awesome spiritual power, universally contemplated the multitudes of the Time-Division Heavens, and spoke the following verse:

The Buddha, throughout measureless eons in the distant past,
Has drained the ocean of worry and distress in the world.
He extensively blazes a path free of dust, one of purity,
And acts as a wisdom-lamp that forever shines upon
sentient beings.

Commentary:


At that time, the Celestial King Time-Division received the Buddha’s awesome spiritual might, contemplated the multitudes of the Time-Division Heavens, and spoke the following four-line verses.

The Buddha, throughout measureless great eons in the distant past, / Has drained the sea of worry and distress of the world. He has exhausted the sea of worry and distress, so that there is no more worry or distress. He extensively blazes and opens up a path free of dust, one of purity / And acts as a wisdom-lamp that forever shines upon sentient beings. This is a wisdom-lamp that always illumines sentient beings’ minds.

Sutra:

The Thus Come One’s Dharma body is colossal.
To the limits of the ten directions, it cannot be apprehended.
His expedients are limitless and measureless:
The god Charming Light enters this with his wisdom.

Commentary:


Celestial King Charming Light says: The Thus Come One’s Dharma body is colossal. It is nowhere and yet everywhere. To the limits of the ten directions, it cannot be apprehended. Even if you were to go to the limits of the ten directions looking for the Thus Come One’s Dharma body, you would not find it. It transcends the confines of the ten directions. His expedients are limitless and measureless. His expedient dharma doors are countless. The god Charming Light enters this with his wisdom. This Celestial King has the wisdom to understand this state of the Thus Come One.

Sutra:

The woes of birth, old age, sickness, death, worry, and grief
Oppress those in the world without respite.
The Great Master, out of pity, vows to dispel them.
Infinite Wisdom Light enlightens thus and understands.

Commentary:


Because the Buddha saw the woes of birth, old age, sickness, death, worry, and grief, he left home to cultivate. Most people in the world, however, have not realized that birth, old age, sickness, and death entail suffering. Instead, they are confused by these things and do not wake up. We are born muddled, not knowing where we came from. And then we die muddled, being just as unclear when we leave. Muddled we come, muddled we go, and nobody wants to wake up and end birth and death. For countlessly many eons, the Buddha cultivated various practices for the sake of ending birth and death.

From birth, we progress to our youth, our prime, and to old age. From childhood we move on to adulthood. The period of our prime does not last long, and soon old age comes upon us. Old age is very uncomfortable. Our teeth fall out and we cannot enjoy the flavor of our food. Our ears go deaf and we cannot hear clearly. Our vision dims and we cannot see clearly. Our legs refuse to cooperate with us when we walk. When we eat, our hands refuse to help out. That is suffering as it is. Now, if people are not plagued with sickness in their old age, they can get along all right. However, old people tend to suffer various ailments, such as headaches, eye problems, toothaches, and earaches. All kinds of pains can occur just on the head. They may also experience aches and pains in the backs and legs. They may suffer bloated stomachs or ailments of the legs and feet. Sickness is suffering. No matter who we are, we will suffer if we get sick. If we become seriously ill, we may even die. Death is also extremely painful. Worry and grief are also fraught with suffering.

These sufferings oppress those in the world without respite. There is no break to this suffering that oppresses sentient beings. These sufferings are extremely active. They work day and night, invading all people and making it intolerable for them. The Great Master, the Buddha, out of pity for all sentient beings, vows to dispel this suffering. Infinite Wisdom Light enlightens thus and understands. The Celestial King Infinite Wisdom and Banner of Meritorious Virtues understands this state.

Sutra:

Unimpeded, like an illusion, the Buddha’s wisdom
Fathoms all dharmas of the three periods of time,
Universally penetrating the mental activities of sentient beings:
This is the state of the god Well Able to Transform.

Commentary:


Unimpeded, like an illusion, the Buddha’s wisdom. An illusion is unreal; however, “like an illusion” means although it appears to be unreal, it is in fact real. Although the Buddha’s wisdom seems unreal, it is true wisdom, and it is unimpeded. Nothing can obstruct it. It clearly discerns the thoughts of all sentient beings and the true reality of all phenomena. It clearly fathoms the karma, retribution, and afflictions of all sentient beings.

It fathoms all dharmas spoken by the Buddhas of the three periods of time—the past, present, and future. One is able to deeply understand these dharmas without obstruction. Universally penetrating the mental activities of sentient beings. With his wisdom and samadhi that are like illusions, the Buddha universally understands all the activities and thoughts in sentient beings’ minds. The Buddha enables all sentient beings to bring forth the bodhi resolve and quickly accomplish the Buddha Path.

This is the state of the god Well Able to Transform. The Celestial King who is skilled at transforming sentient beings understands this principle.

Sutra:

The boundaries of uniting and upholding cannot be obtained.
His vast ocean of eloquence also is without end.
He may turn the pure, wonderful Dharma wheel.
This is the liberation of Celestial King Great Light.

Commentary:


“Uniting and upholding” means uniting the three karmas of body, mouth, and mind in purity; and upholding the three non-outflow studies of precepts, samadhi, and wisdom. Whereas “uniting” refers to the general meaning of all dharmas, “upholding” means the practice of all dharmas. Actually, the term “uniting and upholding” has infinite meanings. For this reason, the text says: The boundaries of uniting and upholding cannot be obtained.

His vast ocean of eloquence also is without end. The Four Kinds of Unobstructed Eloquence of the Buddha resemble an ocean that is endless and inexhaustible. He may turn the pure, wonderful Dharma wheel. He forever turns this pure Dharma wheel and smashes through the defiled thoughts of sentient beings. This is an inconceivable Dharma wheel. This is the liberation of Celestial King Great Light. Celestial King Great Light of Uniting and Upholding understands this passage into liberation.

Sutra:

Although the nature of karma is vast, great, and inexhaustible.
Enlightened by wisdom, the Buddha deftly reveals and expounds upon it.
His expedients defy conceptualization.
The god Wisdom enters thus.

Commentary:


Although the nature of karma is vast, great, and inexhaustible. The karma of sentient beings is without end, vast, great, and boundless. Karma is without shape or form. If it had shape or appearance, it would have filled all of empty space long ago. Not to mention the karma of all people, even the karma of a single person can fill all of empty space. Enlightened by wisdom, the Buddha deftly reveals and expounds upon it. The Buddha has great wisdom and understands all. Therefore, he is skilled at revealing principles to all sentient beings.

His expedients defy conceptualization. / The god Wisdom enters thus. Celestial King Wisdom obtained this passage into liberation.

Sutra:

Turning the inconceivable, wonderful Dharma wheel,
Displaying the cultivation of the bodhi path,
Forever destroying the sufferings of sentient beings:
This is the Ground of Skillful Means of Cakra-Navel.

Commentary:


Turning the inconceivable, wonderful Dharma wheel. The Buddha often turns the Dharma wheel to teach and transform sentient beings. He sets in motion the inconceivable, wonderful Dharma. “Inconceivable” means it goes beyond the realm of thought and language. Displaying the cultivation of the Bodhi Path. The Buddha very clearly points out to sentient beings how to cultivate and apply effort so as to attain the path of enlightenment. If you do not cultivate, you will not attain the path of enlightenment. At all times you have to actually cultivate, and then you will attain the principle of enlightenment. Well, what use is it to attain enlightenment? It’s very useful. One becomes capable of forever destroying the sufferings of sentient beings. Why do people experience suffering? It’s because they are not enlightened. Prompted by ignorance, they create different kinds of karma and undergo various retributions. If you can smash through ignorance and become enlightened, you will be able to forever destroy sentient beings’ sufferings. This is the Ground of Skillful Means of Hub-of-the-Navel. Celestial King Hub-of-the-Navel attained this expedient dharma door.

Sutra:

The Thus Come One’s true body is fundamentally nondual.
Responding to beings, according with their forms, it fills the world.
Each being sees the Buddha appear before him.
This is the state of the god Blaze of Light.

Commentary:

The Thus Come One’s true body is fundamentally nondual. Not only is it nondual, “not two,” it is not even one. Why? Because the Thus Come One’s true body is without marks. It is without marks, and yet there is nothing unmarked by it. It is nowhere, and yet it is everywhere. Responding to beings, to sentient beings’ potentials, according with their forms, their dispositions, he teaches and transforms them. He observes the conditions and teaches accordingly, speaking the appropriate Dharma for each person and dispensing medicine according to the illness. It, the Buddha’s true body, fills the world.

Each being sees the Buddha appear before him, speaking Dharma. This is the state of the god Blaze of Light. Celestial King Blaze of Light can understand this state.

Sutra:

If sentient beings see the Buddha but once,
They may surely purge themselves of all karmic obstacles
And forever abandon all demonic karma, so none remains.
Celestial King Brightly Shining walks this path.

Commentary:


If there are sentient beings…Basically there are none, but let us suppose there is a sentient being, or many sentient beings, who get to see the reward body of the Buddha but once. They may surely purge themselves of all karmic obstacles. When sentient beings see the Buddha, the obstacles of their karma, retribution, and afflictions will be completely cleansed and cast out. When karmic obstacles are made pure, they no longer exist, and so they are cast out. It’s only when we are impure that we have karmic obstacles. Once we are pure, we will not have karmic obstacles. There are many kinds of karmic obstacles, which obstruct our cultivation of the Path. Sometimes people are bothered by karma involving demons. They may want to cultivate, but the demons obstruct them. They may want to study the Buddhadharma, but the demons influence them to be lazy and not be vigorous. Demons have great power. Now, sentient beings can forever abandon all demonic karma, so none remains. The demon king will have no way to bother us, since we will have separated from demon karma forever. Celestial King Brightly Shining walks this path. This is the state he understands and the principle he cultivates.

Sutra:

Among all in the extensive, ocean-wide assembly,
The Buddha is the most awesome and dazzling.
He sprinkles Dharma rain everywhere to nourish sentient beings.
Renown enters this passage into liberation.

Commentary:


In every world, the Buddha has a Dharma assembly attended by countless Buddhas, Bodhisattvas, Hearers, Sages Enlightened by Conditions, and sentient beings. Among all in the extensive, ocean-wide assembly/ The Buddha is the most awesome and dazzling. Each assembly resembles an ocean in its vastness; no one can fathom its scope or depth. In every Dharma assembly, the Buddha has the most majestic and radiant presence. He sprinkles Dharma rain everywhere to nourish sentient beings. He pervasively speaks the Dharma, like heaven sending down rain that moistens all the plants and trees according to their needs. The larger plants and trees obtain more rain; the smaller flowers and grasses obtain less. Each, according to its own kind, its own nature, obtains the appropriate amount of rain. In the same way, the Buddha’s Dharma rain nourishes all sentient beings. Renown enters this passage into liberation. Celestial King Universally Contemplating Those with Great Renown has deeply understood this state.

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