THE SAGELY CITY OF TEN THOUSAND BUDDHAS
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The Merit and Virtue from First Bringing Forth the Mind

Chapter Seventeen. A Commentary by the Venerable Master Hsuan Hua

Sutra:

Disciple of the Buddha, putting this analogy aside, suppose there is a person who within the space of a single thought is able to pass through asamkhyeya world systems in the east. He does so in thought after thought like this, exhausting asamkhyeya kalpas. No one is able to know the limits of all the world systems he passes through.

Further, suppose there is a second person who is able to, in the space of a single thought, pass through all the world systems passed through by the first person in asamkhyeya kalpas. He too passes through so many world exhausting asamkhyeya kalpas. This sequence increases until it reaches a tenth person. In the south, west, north, the four intermediaries, above and below, the same thing happens.

Disciple of the Buddha, in the ten directions there are a total of a hundred people, and each one passes through world systems in the same way. The limits of these world systems can be known, yet no one is able to know the limits of the good roots of the Bodhisattva who has first brought forth the mind for Anuttarasamyaksambodhi.

Commentary:

This section of text describes merit and virtue that seven greater than before, yet it still doesn’t compare with the merit and virtue of the Bodhisattva who has rough forth the mind. So, Dharma Wisdom Bodhisattva says to the heavenly Lord Shakra, Disciple of the Buddha, putting this analogy aside. Don’t pay attention to the analogy spoken of before. I have another analogy I’ll tell you about. Suppose there is a person, Who within the space of a aingle thought—Within the shortest amount of time, a single thought-moment—is able to pass through asamkhyeka world systems in the east. He is able to go through an immeasurable number of worls systems in the east. He does so in thought after thought like this.

Exhausting asamkhyeya kalpas. No one is able to know the limits of all the world systems through. No preson can know ultimately how many there are,because in a single thought he passes through immeasurable in a single tought he passes through immeasurable numbers of world systems. He continues like his exhausting asamkhyeya kalpas,that long a time.The number of worlds that he passes through in thought after thought is immeasurable. No person is able to know its limit. Further, suppose there is a second person, there is second person who is also like this, Who is able to,in the space of a single thought pass through so many world exhausting asamkhyeya kalpsa. This sequence increases unitl it reaches a tenth person. The tenth is not just the tenth person. It’s the 100th. 1,000th, and 10,000th. All of them are contained within this analogy. All of them are contained within this analogy.

In the south, west, north, The four intermediaries, above and below, the same thing happens. Each of the other ten directions is also considered in the same way as this analogy. Disciple of the Buddha, you should know, In the ten directions there are a total of a hundred peope, and each one passes thrugh these world systems can be know. Can the limits of these world systems be know? They can. Yet no one is able to know the limits of the good roots of the bodhisattva who has first brought forth the mind for anuttarasamyaksambodhi, that is to say, the resolve for the unsurpassed Right and Equal and Enlightment. No one is able to know the limits of his good roots. No person ins able to know the boundaries of the merit and virtue from first bringing forth the mind. Therefore, we should not miss this opportunity. We also want to bring forth the great Bodhi mind.

Sutra:

Why is this? Disciple of the Buddha, the Bodhisattva does not limit himself. For the sake of going to that many world systems to attain understanding and knowledge, he brings forth the Bodhi mind. For the sake of understanding the world system of the ten directions, he brings forth the Bodhi mind. That is to say, he desires to understand that wonderful world systems are just coarse world systems, and coarse world systems are just wonderful world systems.

Commentary:

Why is this? Disciple of the Buddha, the Buddhisattva does not limit himself. The Boohisattva has nothing fixed about himself. Not limiting himself does not mean having no limit, rather it means that it is not fixed. He can be any way at all: no fixed dharmas and no uniform limit. He does have to be a certain way. If one is rigid, then that is just having an attachment. If you say something is not that way, then that is also having an attachment. Therefore, “not limiting himself”is just having no fixed dharmas. It’s only For the sake of going to that many world systems to attain understanding and knowledge, that He bring forth the Bodhi mind. As it is said “at the extreme of stillness he wants to move.” He wants to look for some work to do. So he goes to world systems. Hs goes to these places looking for something to do, when there is basically nothing to do. Basically there are no living beings to cross over, but he wants to go and cross over all living beings. and basically all world systems are just false names, yet he wants to go to each of those world systems to attain unerstanding and knowledge of that many world systems.

Now here the Bodhisattva wants to know more, therefore he wants to understand whatever affairs there are in the world of people. So it says, "to attain understanding and knowledge.” He desires to seek knowledge. He wants to know everything. He really wants to know all about living beings. therefore, he brings forth the Bodhi mind. He says, “oh, I don’t know about the things in those worlds. Ah, I should bring forth the Bodhi mind.” What os bringing forth the Bodhi mind? Bringing forth the mind is just cultivating the way. It is just relying on the Dharma to cultivate. Now I will tell you, everything is the Buddhadharma. But what is it? It is a key; a key which opens a lock. Lecturing the Dharma is just speaking about this key. Explaining Dharma is speaking of a key. The key of wisdom opens the lock of ignorance. Ignorance has you all locked up so you don’t know anything. The Bodhisattva brings forth the Bodhi mind so that he can find the key. Basically it is not lost, but ou don’t know how to use it. The Bodhisattva’s intention is to find the key of wisdom to open up the locks of ignorance of all living beings.

It’s for the sake of understading the world systems of the ten directions. The Bodhisattva, when there is nothing to do, look for something to do. He wants to know what he doesn’t know. Therefore, He brings forth the Bodhi mind to cultivate. Cultivation is the Bodhsattva’s job. If he doesn’t cultivate then he loses his job. So in order to have some work to do he brings forth the Bodhi mind. That is to say, he desires to understand that wonderful world systems are just coarse world systems, and coarse world systems are just wonderful world systems. He desires to understand to comprehend, wonderful world systems. What are wonderful world systems? Pure and adorned world systems are wonderful world systems. What are coarse world systems? They are the evil worlds with the five trubidities. If you want to establish a pure and adorned world system you have to establish it within the evil world of the five trubidities. If you want to change an evil world of the five trubidities, so that it becomes a wonderful world system, you must apply your effort within that evil world.

A coarse world system, an evil world of the five turbidities, can also be changed to become a pure and adorned , wonderful world system. If in your own mind you have no defiled thoughts, that is just a wonderful world systems. If in your own mind you have no defiled thoughts, that is just a wonderful world systems. If in your mind there is a lot of false thinking, thoughts of desire,greed, hatred and stupidity, then that is just a coarse world system. The wonderful world system and the coarse world system are not apart from the world in your mind. They all are not beyond a single thought of the mind. A single thought of the mind can be pure and adorned and it can also be of the evil world with the five turbidities. The false thinking and attachments in your mind are just the coarse world system. If you are without false thinking and attachments, then the coarse world syatem is just the wonderful world system. It is pure and adorned.

This is the Dharma I explain. Of course there is a little difference when it is compared is just being the same. They are alike, because they are both lecturing the Sutras. In lecturing the Sutra there is not one who is right and one who is wrong, or one who is good and one who is bad. If you are able to have that much wisdom, then you will explain that much principle. There is no fixed measure to principle. Although you say sometging is good, yet there is always something even better. You say something is not good, yet there is always something which is worse. So I verify that whatever you say is correct.

Why do I say that I will certify everythingyou say? Because for me, everything is O.K. It doesn’t matter whether yoy speck well or badly, just so long as you are not like a mute. You have to speak the Dharma.

Before I said that a Bodhisattva wants to look for a job. There are people who had this fales though: “What? Who gives him money? Who pays him? A Bodhisattva has a job? Who pays him?” People who ask these questions should certainly give the Bodhisattva money for his work. If you have this thought, it is just false thinking. The Bodhisattva does it all as his responsibility; he does not seek a reward. He doesn’t thing like us common people, whom we do a little bit of work, seek an equal amount in return. The Bodhisattva isn’t like this. He just does whatever he is able to do and does not seek a reward for it.

Common people, who truly understand, also are ones who do not seek a reward. So it is said, “One does not wish for a reward when doing good. Naturally, one’s dreams are peaceful and one’s spirit is clear.” One does good things without wishing to attain a reward. Also it is said, “One who studies, although it’s not for the sake of fame, nonetheless, acquires a refined character.” Some who is learned may not have attained the position of Chuang Yuan, The highest ranking scholar, nonetheless, his character is exalted and his disposition elegant and cultured. So the Bodhisattva works without seeking a reward. Whoever works without seeking a reward has the heart of a Bodhisattva. This is the Bodhisattva’s state. Now we are translating Sutras. Whoever does this and doesn’t want money is cultivating the fodhisattva Path. So regardless of whether our work is good or bad, if we don’t receive any money for our work from others., our heart will be blissful. Now, this Bodhisattva also wants to know how:

Sutra:

World systems which face upwards are just overturned world systems, and overturned world systems are just world systems which face upwards; Small world systems are just great world systems and great world systems are just small world systems; Wide world systems are just narrow world systems and narrow world systems are just wide world systems; A single world system is just ineffable world systems and ineffable world systems are just a single world system; Ineffable world systems enter a single world system and a single world system enters ineffable world systems; Defiled world systems are just pure world systems and pure world systems are just defiled world systems. He desires to know that within the tip of a single hair there are all the world systems’ different natures, and within all world systems there is the single substantial nature of a single tip of a hair.

Commentary:

Before it said that the Bodhisattva who brings forth the Bodhi mind wishes to know that wonderful, inconceivable world systems are just coarse world systems. He wishes to understand this principle. Now he also desires to understand how World systems which face upwards- - that is, worlds which are above – Are just overturned world systems. Overturned world systems are those which are below. World systems above and below are of a single substance. So it also says, And overturned world systems are world systems which face upwards. Now do you want to know why a world sysrem faces upwards and why a world system is overturned? The foundation of the overturned world system is the world system which faces wupward is also just the overturned world system. Small world systems are just reat world systems. These small world systems extend from the small to become great. When a great world system is divided up, it is found to be made up of parts which are small world systems. Therefore the small and the great are non—obstructive, and the wonderful and defiled are non-obstructive. World facing up ward and downwards are also non-obstructive. These are all types of non-obstructive states. And great world systems are just small world systems. The Bodhuisattva knows their fundamental source and substance. Wide world systems and narrow world systems ate just wide world systems. If one takes a wide world system and puts it into a single particle of dust or into a mustard seed, that is just a narrow world system.

A single world systems is just ineffable world systems. World systems have a direct relationship with one another. Every particle of dust and every world system interpenetrate. This is like living beings. Those living beings are just these living beings, and these living beings are just those living beings. Living beings have mutually interconnected electric waves within their minds. Why is it possible to attain the penetration of others’ thoughts? The penetration of others’ houghts is a function of these electric waves. Why do all function like radar. If your cultivation is complete, then every hair pore and the tip of every hair are like radar scanners, These radar scanners penetrate one another mutually. Therefore, fundamentally the penetration of others’ thoughts is not a very strange affair. It’s just that at present, we living beings don’t know how to use our innate computers; we do not know how to use our electric waves or our radar. After we understand them, then we can use them. Our cultivating is just learning about computers, electric waves, radar and all the various kinds of scientific knowledge.

So a single world system and ineffable world systems inerpenetrate. Because every particle of dust and every world system has electric waves and all have radar within them. And these particles of dust and other particles of dust are interpenetration; all of them have a direct relationship with one another. Therefore,”A single world system is just ineffable worle systems, “And ineffable world systems are ust a single world system. Ineffable world systems enter a single world system and a single world system enters ineffable world systems; Defiled world systems are just pure world systems and pure world systems are just defiled world systems. Defiled world systems are also able to enter pure world systems, and pure world systems are able to enter defiled world systems. Because the also mutually interpenetrated, He desires to know that within the tip of a single hair, There are all the world systems’ different natures. This is the type of perfectly fused and non-obstructive state which the Bodhisattava can comprehend with ease. All the hair tips and all world systems also have a direct relationship with one another. And within all world systems, all of the world systems which exist, There is the single substantial nature of a single tip of a hair.

Sutra:  

He desires to know that within a single world system there comes into being all world systems, and he desires to know that all world systems are without a substantial nature. Because he desires in a single thought, to exhaustively know all the vast and great world systems without obstruction, he brings forth the mind for Anuttarasamyaksambodhi.

Disciple of the Buddha, moreover, putting this analogy aside, suppose there is a person, who in a single thought-moment, is able to know the number of kalpas of coming into being and destruction of asamkhyeya world systems in the east, and each thought is like this to the exhaustion of asamkhyeya kalpas. There is no one who is able to know the limit of the number of these kalpas. Suppose there is a second person who in a single thought is able to know the number of kalpas the former person knew in asamkhyeya kalpas. In the same way, expand this until it reaches the tenth person. In the south, west, and north, the four intermediaries, above and below, it is also like this.

Disciple of the Buddha, the limit of the number of kalpas of coming into being and destruction of those asamkhyeya world systems in the ten directions can be known. Yet, the limit of the merit and virtue and good roots of the Bodhisattva who first brings forth the mind for Anuttarasamyaksambodhi, cannot be known. Why? Because the Bodhisattva has no uniform limit. He brings forth the mind for Anuttarasamyaksambodhi only for the sake of knowing the number of kalpas of coming into being and destruction of those world systems. He brings forth the mind for Anuttarasamyaksambodhi in order to totally know the kalpas of coming into being and destruction of all world systems, exhaustively without remainder.

Commentary:

The Bodhisattva who has brough forth the mind does so because He desires to know that within a single world system there comes into being all world systems. Within a single world system,in every particle of dust , immeasurable world systems come into being. This is because a single world system is the seed for all world systems. So it says, “he wishes to know that within a single world system there comes into being all world systems.” Within a single world system there can be produced the substance of all world systems. And he desires to know that all world systems are without a substantial nature. The Bodhisattva knows that all world systems are without a substantial nature. They are produced form causes and conditions and destroyed means of causes and conditions. They come into being, dwell, are destroved and become empty—over and over again. World systems are not ultimate and indestructible.

Because he desires in a single thought, to exhaustively know all the bast and great world systems without obstructionm, he brings forth the mind for anuttarasamyksambodhi. The Bodhisattva uses the consideration of a single thought, to “exhaustively” know all the vast and great world systems without obstrution.”exhaustivel” means exhausting space and pervading the Dharma Realm.Within a single thought he comprehends all world systems’ coming into being, dwelling, destruction, and becoming empty. Therefore, he brings forth the mind for the Unsurpassed Right and Equal Enlightenment.

Disciple of the Buddha,moreover,putting this analogy aside. Let’s take this analogy and put it aside for now; don’t consider it. We will discuss another analogy. Suppose there is a person, who in a single thought-moment, is able to know the number of kalpas of coming into being and destruction of asamkhyeys world systems in the east, and each thouth is like this. In every thought kalpas of world systems in the east. To the exhaustion of asamkhyeya kalpas means for immeasurable asmakhyeya kalpas, that long a time. There is no one who is able to know the limit of the number of these kalpas. There is not a single person who is able to know the limit of this number. And suppose there is a second person who in a single thought is able to know the number of kalpas the former persom knew in asamkhyeya kalpas the same way, expand this until it reaxhes the tenth person. In the south, west, and north, the four intermediaries,bove and below, it is also like this. There are also people like this.

Disciple of the Buddha, this limit of the number of kalpas of coming into being and destruction of those asamkhyeya world systems in the ten directions can be know - - their boundaries can still be know - - Yet, the limit of the merit and virtue and good roots of the Bodhisattva who first brings forth the mind for anuttarasamyaksambodhi - - as for the limits of all the good roots planted by the Bodhisattva who first brings forth the mind for Anuttarasamyaksambodhi - - thet cannot be known. There is no person who is able to know boundaries. Why? What is the reason for this? Because the Bodhisattva has no uniform limit. There is nothing fixed about the Bodhisattva. He has no fixed limit, no fixed boundary, and no fixed rule. He brings forth the mind for anuttarasamyaksambodhi only for the sake of knowing the number of kalpas of coming into being and destruction of those world systems - - how they dwell, how they are destroyed, and how become empty. He beings forth the mind for anuttarasamyaksambodhi in order to totally know the kalpas of coming into being and destruction of all world systems, exhaustively without remainder. All this he wishes to understand without the least exception. Therefore,he brings forth the mind for Unsurpassed Right and Equal Bodhi Enlightenment.

Sutra:

That is to say, he know that long kalpas are equal to shaort kalpas, and short kalpas are equal to long kalpas. A single kalpas is equal to countles kalpas, and countless kalpas are equal to a single kalpa. Kalpas which have Buddhas are equal to kalpas which do not have Buddhas, and kalpas which do not have Buddhas are equal to kalpas which have Buddha. Within a kalpa with a single Buddha there are ineffable Buddhas, and within a kalpa with ineffable Buddhas. There is a single Buddha. Measureable kalpas are equal to measureless kalpas, and measureless kalpas are equal to measureable kalpas. Exhaustible kalpas are equal to inexhaustible kalpas, and inexhaustible kalpas are equal to exhaustible kalpas. Ineffable kalpas are equal to s single thought, and a single thought is equal to ineffable kalpas. All kalpas enter non-kalpas, and non-kalpas enter all kalpas. Because he desires to within a single thought, exhaustively know the kalpas of coming into being and destruction of all world systems in the past, present, and in the future, he bring forth the mind for anuttarasamyaksambodhi. This is called the adornment of great vows of first bringing forth the mind, the spiritual penetration and wisdom which comprehend all kalpa.

Commentary:

The Bodhisattva brings forth the Bodhi mind because he wishes to know that the numbers of all kalpas,whether long or short, are equal . That is to say, he knows that long kalpas are equal to short kalpas. Long kalpas are not apart from a single thought and short kalpas are also not apart from a single thought. Within a single thought they are equal and non-obstructive. That is, long and short are not different. Long kalpas are equal to short kalpas, And short kalpas are equal to long kalpas. If long kalpas are equal to short kalpas, isn’t it the case that short kalpas should be equal to long kalpas? Yes, it’s the same as “ice is water and water is ice,” and ”affliction is Bodhi and Bodhi is affliction.” Affiction is equal to Bodhi and Bodhi is equal to affliction. The principles are the same.

A single kalpa is equal to countless kalpas. A single kalpa is a kalpa and countless kalpas are also kalpas and within them basically time doesn’t matter, And therefore it says countless kalpas are equal to a single kalpa. Kalpas which have Buddhas are equal to kalpas which do not have Buddhas. Those kalpas which have times when Buddhas come into the world, and those kalpas which do not have a time when the Buddha comes into the world, are also the same and equal; And kalpas which do not have Buddhas are equal to kalpas which have Buddhas. Within a kalpa with a single Buddha there are ineffable Buddhas - - they are all equal; And within a kalpa with ineffable Buddhas, there is a single Buddha. They are also equal. Measureable kalpas are equal to measureless kalpas, and measureless kalpas are equal to measurable kalpas. Exhaustible kalpas are equal to inexhaustible kalpas, and inexhaustible kalpas are equal to exhaustible kalpas. This is having a mind without discrimination. If you are able to have a mind without discrimination,then everything is equal also, Ineffable kalpas are equal to a single thought. The length of time of ineffable kalpas is equal to the time of a single thought. And a single thought is equal to ineffable kalpas.

All kalpas enter non-kalpas. All kalpas are able to reach to the time when there are no kalpas, And non-kalpas enter all kalpas. So all kalpas and non-kalpas are equal. Because he desires to, within a single thought - - the Boddhisattva wants, within a single thought—to exhaustively know the cause and conditions of the number of kalpas of coming into being, dwelling, and destruction and being empty of all the world systems in the past, present and in the future. Through the three periods of time he wants to know this. Because of these reasons, He bring forth the mind for anuttarasamyaksambodhi. This is called the adornment of great vows of first bringing forth the mind. This is the wondrous functioning of the great vows and adornment of the Bodhisattva who has first brought forth the Bodhi mind, The spiritual penetration and wisdom which comprehend all kalpas.

Comentary:  

Disciple of the Buddha, putting this analogy aside, suppose there is a person who in a single thought-moment is able to know all the various different understandings of all living beings in asamkhyeya world systems in the east, and he does so in thought after thought, exhausting asamkhyeya kalpas. Suppose there is a second person, who within a single thought-moment, is able to know all the different understandings of the living beings which the first person knew in asamkhyeya kalpas, and he too does so exhausting asamkhyeya kalpas. In the same way expand this until it reaches the tenth person. In the south, west, and north, the four intermediaries, above and below, it is also like this.

Disciple of the Buddha, the limits of the various different understandings of those living beings in the ten directions can be known, but no one is able to know the limits of the merit and virtue and good roots of the Bodhisattva who first brings forth the mind for Anuttarasamyaksambodhi.

Commentary:

Dharma wisdom Bodhisattva again calls out, Disciple of the Buddha, putting this analogy aside don’t regard this analogy at all, but let us consider another analogy; Suppose these there is a reason. Basically there isn’t such a person, but let’s suppose there is such a person, who in a single thought-moment - - a very short period of time - - is able to know all the various different understandings of all living beings in asamkhyeya world systems in the east. He’s able to know all the living beings in immeasurable number of world systems in the east and all their various different understandings - - all their different discriminative understandings, and he does so in thought after thought exhausting asamkhyeya kalpas.

And, suppose there is a second person, who within a single thought-moment, is able to know all the different understanding of the living beings which the first person knew in asamkhyeya kalpas. In a single thought he knows as much as the first person knew in asamkhyeya kalpas, an inconceivable long time. He’s able to know ina single thought all living beings’ different understandings. He understands their principles, eash one of which is different. And he too, in this way, does so exhausting asamkhyeya kalpa. In the same way, expand this until it peaches the tenth person. In the south, west, and north. The four intermendiaries, above and below, it is also like this.

Disciple of the Buddha, The limits of the various different understandings of those living beings in the ten directions can be known. Ultimately you can know them. You can know their limits. But no one is able to know the limits of the merit and virtue and good goots of the Bodhisattva who first brings forth the mind for anuttarasamyaksambodhi. No one is able to know ultimately how much merit and virtue that Bodhisattva has.

Sutra:  

Why is this? Disciple of the Buddha, the Bodhisattva has no uniform limit. In order to know those living beings’ understandings he brings forth the mind for Anuttarasamyaksambodhi. He brings forth the mind for Anuttarasamyaksambodhi in order to exhaustively know the various different understandings of all living beings in all world systems.

That is to say, because he desires to know all the different understandings without boundary; Because he desires to know a single living beings’ understanding is equal to countless living beings’ understandings; Because he desires to attain the light of expedient wisdom of ineffable different understandings; Because he desires to totally know each of the different understandings of the ocean of living beings, exhaustively without remainder; Because he desires to know living beings’ various limitless understandings of the past, present, and future, whether good or bad; Because he desires to totally know their similar understandings and their dissimilar understandings; Because he desires to totally know that understanding all is just understanding one, and understanding one is just understanding all; Because he desires to obtain the Thus Come Ones’ powers of understanding.

It is because he desires to totally know the understanding which is surpassed and the unsurpassed understanding; The understanding which has a remainder and the understanding which has no remainder; The differences of the equalled understanding and the unequalled understanding; It is because he desires to totally know the understanding which relies on something and the understanding which has no reliance; The understanding which is common and the uncommon understanding; The understanding which has a boundary and the understanding which has no boundary; Discriminatory understandings and non-discriminatory understandings; Good understandings and the understandings which are not good; And worldly understanding and the understandings which are beyond the world.

It is because he desires to obtain the unobstructed wisdom of the Thus Come Ones’ liberation of all wondrous understandings, great understandings, limitless understanding and the understanding of the proper position; It is because he desires to use limitless expedients to totally know the realm of all living beings in the ten directions, and each living beings’ pure understandings, defiled understandings, broad understandings, general understandings, detailed understandings, and coarse understandings, exhaustively without remainder.

Commentary:

Why is this? Disciple of the Buddha, the Bodhisattva has no uniform limit. The Bodhisattva cultivates dharmas which are not fixed. It’s only in order to know those living beings’ understandings that he brings forth the mind for anuttrasamyaksambodhi -- Unsurpassed Right and Equal Enlightenment. He brings forth the mind for anuttarasamyaksambodhi in order to exhaustively know the various different understandings off all living beings in all world systems. That is to say cause he desires to know all the different understandings without boundary. The Bodhisattva also wants to know all the different dharma of understanding which have no boundary. Because he desires to know a single living beings’ understanding is equal to countless living beings’ understandings – what a single living being is able to understand is equal to all living beings’ understandings; Because he desires to attain the light of expedient wisdom of ineffable different understandings; Because he desires to totally know each of the different understandings of the ocean of living beings, exhaustively without remainder; Because he desires to know living beings’ various limitless understandings of the past, present, and future whether good and bad. “Good” is cultivating the Five Precepts and the Ten good acts. “Bad” is doing the Five Rebellious acts and the Ten Evils. Also, Because he desires to totally know their similar undersstandings and their dissimilar unerstandings. Worldly understanding is common understanding, and non-worldly understanding is uncommon understanding, and non-worldly understanding is uncommon understanding, Because he desires to totally know that understanding all is just understanding one, and understanding one is just understanding all. Understanding one disperses into understanding all. Because he desires to obtain the thus come ones’ powers of understanding. He wishes to attain the liberation of the Thus Come ones’ Ten Power.

It is also because he desires totally know, he wants to completely know, The understanding which is surpassed, the Bodhisattva’s understanding, and the unsurpassed understanding, the Buddha’s understanding and wisdom; the understanding which has a remainder and the understanding which has no remainder. The understanding which has a remainder is what is understood by living beings of the nine dharma realms. Understanding that has no remainder is that which the Buddha understands; The differences of the equalled understanding and the unequalled understanding. It is because he desires to totally know the understanding which has no reliance. There is the understanding which has something which it relies upon and the understanding which has nothing which it relies upon. Also, the understanding. This refers to the assemblies’ common understanding or their uncommon understanding; The understanding which has a boundary; discriminatory understanding and non-discriminatory understandings. This is the understanding which makes no distinctions. Good understandings and the understandings which are not good—the true understanding and the understanding which is not true; and also, worldly understanding and the understandings which are beyond the world. Worldly understanding is what common people understand. The understanding which is beyond the world is what sages understand. It is because he desires to obtain the unobstructed wisdom of the thus come ones’ liberation of all wondrous understandings, great understandings limitless understandings and the understanding of the proper position.

It is also because he desires to use limitless expedients to totally know the realm of all living beings in the ten directions -- all the understandings of the living beings in the ten directions—and each living being’s pure understandings; also, their defiled understandings - - their common, worldly intelligence; Broad understandings- - their vast and great understanding; their general understandings detailed understandings, and coarse understandings exhaustively without remainder. He understands them all completely. He thoroughly understands them.

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