The Wondrous Adornments of the Rulers of the Worlds

Chapter One, Part Three

 

Sutra:

Direction-ruling Spirit Universally Observing the Karma of Worlds gained a passage into liberation of observing the various karma of beings in all destinies.

Commentary:

Direction-ruling Spirit Universally Observing the Karma of Worlds pervasively contemplates the causes and conditions of all sentient beings who are giving rise to delusion, creating karma, and undergoing retribution in the worlds of the ten directions, to see what methods she should use to enable those sentient beings to wake up and cultivate. Therefore this Direction-ruling Spirit is a Bodhisattva manifesting as a Direction-ruling Spirit.

She gained a passage into liberation of observing the various karma of beings in all destinies. What passage into liberation did she achieve? What state of the Buddha did she understand? It was that of observing all the destinies. “Destiny” is related to “destination,” and refers to where one is going. Where does one go? One may go into the three evil paths or into the four evil destinies, or be reborn as a god, or become a person. One keeps on like this non-stop, without a break, and so these are called “destinies.”

She achieved contemplation of all the sentient beings within all destinies. She uses the wisdom eye to light up and dispel the darkness of all the evil destinies, causing all sentient beings with evil karma to turn away from confusion and return to enlightenment, to renounce what is deviant and follow what is proper. And as to sentient beings with good karma, she inspires those who have not made the resolve for bodhi to become resolved on bodhi. She causes sentient beings who have not planted good roots to plant them. If beings have already planted good roots, she makes those good roots increase and grow. If the good roots have already increased and grown, she helps bring them to maturity. And if they are already mature, she helps them achieve liberation. Consequently, since there are so many different types of karma, she uses various kinds of methods to counteract that karma, so that all sentient beings can cultivate the doors of prajña-paramita and together certify to these kinds of inconceivable states. She entered that passage into liberation.

Sutra:

Direction-ruling Spirit Everywhere Touring gained a passage into liberation of giving rise to joy in all sentient beings by bringing all their endeavors to fruition.  

Commentary:

Direction-ruling Spirit Everywhere Touring likes to go traveling, the way Americans enjoy taking vacations. That’s why she is called “Everywhere Touring.” She makes trips to all locations—there’s no place she hasn’t been. However, her travels differ somewhat from the trips made by Americans, or for that matter the British, who need to purchase plane tickets or book boat passages, or pay bus or train fares, and who must have their passports with them at all times. Furthermore, they have to apply for visas at consulates, and without consulate approval, they cannot travel. This Direction-ruling Spirit has true freedom. When she wants to go somewhere, she doesn’t need a passport or a visa, nor does she have to buy a ticket for a plane, boat, train, or bus. She travels free, takes vacations that don’t require money. Wouldn’t you call her independent? She has a lot more real freedom than Americans or the British.

Don’t you envy this Direction-ruling Spirit? She can take pleasure excursions throughout all of space and the entire Dharma Realm. But she doesn’t travel just for pleasure. What else does she do? She helps all sentient beings. She gained a passage into liberation of giving rise to joy in all sentient beings by bringing all their endeavors to fruition. What she attained was the state of the Buddha of bringing every endeavor, no matter what it is, to the ultimate conclusion. The Ten Paramitas are perfected to the utmost, and so are the Four Limitless Minds, consequently making all sentient beings happy. Any sentient beings who have the conditions to meet this Direction-ruling Spirit all become happy. What are they happy about? They all obtain the benefits of the Dharma and can bring all endeavors to their ultimate point. Since everything they undertake reaches the ultimate, the sentient beings are very happy. She entered that passage into liberation.

Now we’re going to investigate the ten kinds of paramitas. From 1968 up to now (1973), I have lectured the Ten Paramitas three times and the Four Limitless Minds five times. I think everyone can remember the Four Limitless Minds, and there may be people who haven’t completely forgotten the Ten Paramitas. We should say what they are for everyone. Whoever remembers should speak. Don’t wait until the end. In investigating the Buddhadharma, we should strive to be out in front and speak first. Don’t lag behind, or you’ll end up being late in all you do: even late to eat, late to drink, and—most serious of all—late to sleep. So now whoever remembers should talk. Don’t wait for your name to be called. [Disciples then give the answers.]

[Editor’s note:

The Ten Paramitas are:

1. The Paramita of Giving
2. The Paramita of Holding Precepts
3. The Paramita of Patience
4. The Paramita of Vigor
5. The Paamita of Dhyana-samadhi
6. The Paramita of Prajña
7. The Paramita of Expedients
8. The Paramita of Vows
9. The Paramita of Powers
10. The Paramita of Knowledge

The Four Limitless Minds are:

1. The Limitless Mind of Kindness
2. The Limitless Mind of Compassion
3. The Limitless Mind of Joy
4. The Limitless Mind of Renunciation]

Sutra:

At that time Direction-ruling Spirit, Pervasively Dwelling Everywhere received the Buddha’s awesome spiritual power, universally contemplated the multitudes of Direction-ruling Spirits, and spoke the following verse.

Commentary:

At that time was what time? It was when the previous Direction-ruling Spirit had finished speaking her section of text. Right at that time was just the right time, not too soon and not too late, and so Direction-ruling Spirit Pervasively Dwelling Everywhere, leader and first in order among the ten Direction-ruling Spirits, received the Buddha’s awesome spiritual power. She was empowered by great awesome spiritual might emanating from the Buddha. The strength was not her own, since all of her powers were bestowed upon her by the Buddha’s aid. Using great and awesome spiritual might, the Buddha helped and sustained her so she would have that kind of wisdom.

She universally contemplated the multitudes of Direction-ruling Spirits. Contemplating in the midst of stillness and investigating within movement, she observed the causes, conditions and potentials involved. She examined the potentials of the Direction-ruling Spirits and spoke the following verse. She pronounced a four-line stanza of verse to restate the meanings she had not completely expressed in the prose section, giving more detail.

Why does the Youth Good Wealth keep coming to our Dharma Assembly where we are lecturing the Sutra? It’s for no other reason: he is simply coming to protect and support the Flower Adornment Dharma Assembly, the great Avatamsaka Way-place in this world. If you are able to see the Youth Good Wealth, then you have very deep affinities with him.

Sutra:

The Tathagata appears in the world, comfortable and carefree,
To teach and transform the multitudes of beings–
Everywhere revealing dharma doors for all to enter and enlighten to,
So all will accomplish unsurpassed wisdom.  

Commentary:  

The Tathagata is the first among the ten titles of the Buddha. Buddhas have their own individual names and also names or titles that all Buddhas have in common. Comfortable and carefree means there is not the least bit of forcing involved. Very happily and peacefully, without expending any effort, he appears in the world. The Buddha comes into this world. Thus, the Tathagata, with comfortable ease, appears in the world to teach and transform the multitudes of beings. Hence all sentient beings are waiting for the Buddha to come and teach and transform them. Some have been waiting for one great eon, others for ten great eons, a hundred great eons, a thousand great eons, or ten thousand great eons without having met the Buddha yet. Consequently,

The unsurpassed, profound, subtle, and wonderful Dharma
Is difficult to encounter in hundreds of thousands of eons.

It’s difficult to encounter, but now we see the Buddha’s Dharma and we hear it, which is to encounter it. Therefore we should be very grateful and happy.  

The Buddha came into the world for the sake of you and me and others--all sentient beings, which is why you are being taught and transformed, and so am I and other beings. If we practice in accord with the teachings and rely upon the Buddha’s teachings to cultivate, we can leave suffering, attain bliss, and escape the cycle of birth and death. However, if you do not practice in accord with the teaching--for example, if when told to eliminate greed you not only don’t eliminate it, but increase it; or when instructed not to get angry you get twice as angry; or when admonished not to be deluded you augment your delusion by one hundred percent so that the amount of these keeps doubling--then you will not be able to end birth and death, turn back from confusion and return to enlightenment, leave suffering and attain bliss. The Buddha appears in the world so beings can leave suffering and attain bliss, turn back from confusion and return to enlightenment, and achieve unsurpassed wisdom.

The Buddha brings sentient beings to enlightenment, everywhere revealing dharma doors for beings all to enter and enlighten to. Like a magnet, everywhere he draws in sentient beings, who are like iron filings, attracting them all. And so he gathers in all sentient beings, gathering them in and revealing expedient dharma doors for them. “Everywhere revealing dharma doors” means telling beings about them, so beings can wake up, enlighten to them and attain to inherent wisdom--become enlightened. That is why he universally shows beings the dharma doors. These approaches to Dharma are suited to the sentient beings’ potentials. Each individual being hears the dharma door suited to that being’s fundamental disposition and the causes and conditions for liberating that being.

Therefore the “Universal Door Chapter” (of the Dharma Flower Sutra) describes how Guanshiyin Bodhisattva bestows fourteen kinds of fearlessness, has thirty-two types of transformation bodies, saves beings from the eight types of difficulties, neutralizes the three kinds of poisons, and responds to the two types of seeking. Guanshiyin Bodhisattva speaks the type of Dharma suited to each individual’s potential, enabling beings to understand, then go on to cultivate, become enlightened and have accomplishment. This section of the Flower Adornment Sutra also speaks of opening up, revealing, and causing beings to enlighten to and enter the knowledge and vision of a Buddha.

So all will accomplish unsurpassed wisdom. “All” means entirely, indicating that all beings have conditions for becoming Buddhas, and that all sentient beings will become enlightened and achieve Buddhahood. Hence the text says, “so all,” meaning all sentient beings, “will accomplish unsurpassed wisdom.” This is in the future tense. Right now they are still sentient beings and have not yet done this, but he makes it happen that they will accomplish the very highest wisdom and fruition, which is that of the Buddha. This means causing all sentient beings to realize the Buddha Way together.

Sutra:

With limitless spiritual penetrations, as many as sentient beings, In accordance with their preferences, he reveals all characteristics. Hence, those who see him all escape from suffering.
Thus is the power of liberation of Displaying Brilliance Spirit.  

Commentary:

With limitless spiritual penetrations, as many as sentient beings. As to spiritual penetrations, Buddhas have the spiritual penetrations of Buddhas; Bodhisattvas have the spiritual penetrations appropriate to Bodhisattvas; Arhats possess Arhat-style spiritual penetrations; gods have god-like spiritual penetrations; ghosts are endowed with ghostly spiritual penetrations; and people have human spiritual penetrations. Even though they are all called spiritual penetrations, some are ultimate, whereas others are non-ultimate.

The Buddha has limitless and boundlessly many great spiritual penetrations that are ultimate. Why does he have such great spiritual penetrations? It’s because he wishes to rescue all sentient beings. For as many sentient beings as there are, the Buddha has that many spiritual penetrations. If the Buddha didn’t have that many spiritual penetrations, some sentient beings could not be rescued. Therefore the Buddha’s spiritual penetrations are infinitely many, and there are also infinitely many sentient beings. The Buddha uses those infinitely many spiritual penetrations to teach and transform those infinitely many beings. For that reason the text says: “With limitless spiritual penetrations, as many as sentient beings.” There are as many of them as there are sentient beings. For each additional sentient being the Buddha has an additional spiritual penetration.

I’ll give you an example. It’s a very simple example; but if you understand on the shallow level, you can go on to more profound understanding. Right now all of you know how radar works, and how if there is a plane approaching, the plane shows up on the radar screen. If a submarine is coming, the radar screen reflects the outline of a submarine. In the case of a person’s approach, the image of the person appears on the radar equipment. Suppose, for instance, that the military had this equipment, and so could know all the things that existed within a fifty-mile radius. That is an example of spiritual penetrations, albeit ordinary ones that are scientifically developed.

Didn’t I say before that people have human spiritual penetrations? Those are man-made, human spiritual penetrations. The spiritual penetrations of a Buddha are somewhat like that, yet somewhat different. The difference is that people must use strength and make such equipment in order to have that kind of knowledge, whereas the spiritual penetrations of a Buddha occur naturally. The Buddha has them inherently. He doesn’t have to press any buttons to know things. The knowledge is naturally his. Hence the text says: “With limitless spiritual penetrations, as many as sentient beings.” The Buddha has as many spiritual penetrations as the total number of sentient beings. The Buddha’s spiritual penetrations are intended to be used to save sentient beings. Otherwise, how could it be said that as many thoughts as there are in the minds of sentient beings are completely known and completely seen by the Tathagata? There is a radar connection between the Buddha and sentient beings--a telegraphic hook-up--and the electrical circuits are a function of spiritual penetrations.

In accordance with their preferences, he reveals all characteristics. Take a look at the mundane level of truth in the world, with all its indications in society. All of that is Dharma being spoken for sentient beings by the Buddhas of the ten directions and three periods of time. They display appearances that are adapted to what sentient beings like, and by so doing they encourage people to understand all appearances. That is why I always tell you that if when you see things you can recognize them, then you can transcend the world. That means that whenever you encounter a situation, you can understand that situation and realize, “Oh! That’s the way it was all along. So it is, so it is! That’s the way it is! It’s that way! Oh!” If you have clarity of understanding, then nothing is a problem. Everything’s okay!

If when you see things, you can recognize them, then you transcend the world.
But if when you see things, you are confused by them, you will sink and fall.

Perhaps whenever you encounter a situation, you are turned around by the situation. In that case, rather than the person being able to turn the state around, the state turns the person around. The state turns your samadhi power around. Instead of the strength of your concentration succeeding in altering the state, it is altered by the state--in that case you will fall.

The eyes see forms outside, but inside there is nothing.
The ears hear defiling matters, but the mind does not know.

Every instant of purity in your mind is an instant on Vulture Peak . If at all times you are pure, then you are at all times on Vulture Peak. Sãkyamuni Buddha’s Dharma assembly on Vulture Peak has never dispersed--that is what Great Master Zhi Zhe (“Wise One”) saw. If you, upon seeing things, can recognize them, then you can have that kind of experience. Sãkyamuni Buddha is still speaking Dharma in the assembly on Vulture Peak , and that Dharma assembly has never disbanded. Therefore, “according to what they like, he reveals all characteristics.” he displays all appearances, and the displaying of all appearances itself is all dharmas. If you understand all appearances, just that is all dharmas.

Hence, those who see him all escape from suffering. If you see the Buddha and hear the Dharma, and your wisdom unfolds, then you leave suffering and attain bliss. But if you are stupid, you are in a dark hell. If you light a candle, the candle is a tiny amount of prajña wisdom. That minute quantity of wisdom of prajña enables you to see words. You should turn on the light in your mind. With your mind’s light turned on, you won’t need candles or electricity for there to be light. You will have attained the unsurpassed wisdom discussed before. When you attain unsurpassed wisdom and your mind’s light is turned on, then even in the dark world you still have the great treasury of brightness. Hence, those who see him are enabled to achieve escape from suffering. They leave suffering and attain bliss. Thus is the power of liberation of Displaying Brilliance Spirit. Direction-ruling Spirit Universally Displaying Brilliance understands this state and this passage into liberation.

Sutra:

The Buddha in the sea of beings who are obstructed by obscurity Reveals to them the brilliant torch of Dharma.
Its light shines everywhere and is seen by all.
Adorned with Practice is liberated thus.  

Endowed with all the various sounds in the world,
He universally turns the Dharma wheel, and no one fails to understand.
Sentient beings hear and cease to be afflicted.
Spirit Traveling Everywhere awakens thus.  

Commentary:

The Buddha in the sea of beings who are obstructed by obscurity can either mean that the Buddha is among so many deluded sentient beings that they are like a great ocean, or that the obscurity is so great that it is like an immense sea. In any case, the Buddha, within that great ocean of sentient beings who are in the dark, reveals to them the brilliant torch of Dharma. The Buddha pities all sentient beings and makes the torch of Dharma appear for them. What is the torch of Dharma? It is the light of prajña. Prajña is the Dharma torch. Prajña has light, and so it is called the torch of Dharma and also called the Dharma lamp. The Buddha acts as eyes for sentient beings, and makes the bright lamp of prajña appear for them. For that reason he emits great light, so sentient beings’ darkness vanishes and prajña appears before them. Darkness is delusion, and prajña is wisdom. Once sentient beings have wisdom, it dispels the darkness.

Its light shines everywhere . The very dispelling of darkness itself is light shining everywhere. The brilliance of prajña illumines all sentient beings throughout the ten directions. And is seen by all refers to all sentient beings obtaining the light of prajña. There is not one sentient being who does not obtain the benefits of prajña, and so it is “seen by all.” Adorned with Practice is liberated thus. Direction-ruling Spirit Adorned with Luminous Practice gained this passage into liberation.

Endowed with all the various sounds in the world, the Buddha speaks the Dharma with a single sound, and sentient beings each understand it according to their kind. The Buddha’s single sound is all sounds, and all sounds are one sound. Therefore, the sutra says that the Buddha’s sound is endowed with all the various types of sounds in the world.

He universally turns the Dharma wheel, and no one fails to understand. He pervasively turns the great Dharma wheel. What is meant by the Dharma wheel? Any effort you make on behalf of Buddhism is called turning the Dharma wheel and representing all the Buddhas of the ten directions in turning the wheel of the Dharma. If you deliver lectures on sutras and speak Dharma, you are turning the Dharma wheel. If you print and circulate many sutras, that is turning the Dharma wheel. If you construct Way-places, you are blowing the great Dharma conch, beating the great Dharma drum, and turning the great Dharma wheel. If you translate sutras, that too is turning the Dharma wheel. See the mimeographed copies we have made: each time you turn the handle of the mimeograph machine, you print a page of copy. All of that is turning the Dharma wheel. All such activities fall within the scope of turning the wheel of Dharma, and so the turning of the Dharma wheel is characterized by the various sounds of the world. All sorts of sounds and all kinds of methods are used to turn the great Dharma wheel.

Sentient beings hear and cease to be afflicted. All people everywhere who hear these sounds of Dharma have their afflictions eradicated and their ignorance demolished. When you break through ignorance, then you see the Dharma nature. You return to the origin and go back to the source, and you recognize the original face you had before your parents bore you. Spirit Traveling Everywhere awakens thus and understands.

As we hear about these passages into inconceivable states of liberation in the Flower Adornment Sutra, we should look within ourselves to see whether we have ceased to be afflicted. If our afflictions have ceased, then we should advance a level higher, and “take a step from the top of the hundred-foot pole.” If our afflictions have not ceased, we should be truly ashamed and should employ our own wisdom to end our afflictions. This is extremely important!

Sutra:

For all the names in the world,
As many names of Buddhas emerge,
Freeing sentient beings completely from ignorance and delusion.
Spirit Severing Confusion practices thus.  

If there are sentient beings who come before the Buddha
And hear the Tathagata’s sublime, wondrous sound,
Great delight will not fail to fill their minds.
Pervasively Roaming in the Void awakens to this Dharma.  

The Buddha, in the space of every ksana,
Universally rains great and boundless Dharma rain,
Extinguishing sentient beings’ afflictions completely.
Spirit Cloud-like Banner understands thus.  

Commentary:

For all the names in the world, / As many names of Buddhas emerge.“The world” refers to the world of sentient beings. Every sentient being in the world of sentience has its own name. All the limitless, countless, and boundless numbers of sentient beings have just as many names. Even though there are that many names of sentient beings, the Buddhas have just as many names, equal to the number of names of sentient beings. An equal amount of names of Buddhas appear in the world to teach and transform all those sentient beings, freeing sentient beings completely from foolishness and delusion. “Completely” means universally and pervasively helping sentient beings to extricate themselves from foolishness, ignorance, doubt and delusion. As the saying goes,

Cultivators of the path, have no doubts.
If you let doubts arise, you will lose your way.

As a cultivator of the path, you should cultivate single-mindedly. Don’t think, “Hmm, I wonder if Buddhas really exist. There are said to be Buddhas, but why haven’t I seen any? Could it be untrue? The sutra is purported to have been spoken by the Buddha, but was it really?” You start to have all kinds of doubts, such as, “Lots of people say the Surangama Sutra is a forgery. Is it in fact a forgery?” Then you begin doing research to find out and decide, “Oh, it’s probably inauthentic.” That is a doubt, and once such doubts arise, you no longer see things clearly. You are like a blind person who goes out walking and doesn’t know if he is heading south, north, east or west. A blind person cannot see light, hence he considers every place to be dark. He himself cannot see the light of the sun, and he thinks everyone else is the same as he is and does not see it, either. This is very pathetic. You should dispel those doubts.

It’s due to ignorance that you have delusions. Once your ignorance ceases, you will be wise and free of delusion. When wisdom appears, delusions are severed. When delusions are cut off, then you realize the truth. There are many types of delusions, and they could be discussed at length. However, we’re not explaining the terminology of the Teachings right now, so I’m just mentioning them in general. If, after hearing the general presentation, you want to investigate this more deeply, to know what is meant by coarse delusions, fine delusions, delusions of ignorance, view delusions, thought delusions, and delusions like dust and sand, you can look them up in the Buddhist dictionary where they will be defined far more clearly than I am doing here. Therefore, I don’t need to explain them. When delusions are dispelled, wisdom appears. Wisdom manifests before you. Spirit Severing Confusion practices thus. Fortunately, this Direction-ruling Spirit had the chance to sever her confusion. She cut off all of her confusion and delusion. This is the practice, the state and passage into liberation of that spirit.

If there are sentient beings who come before the Buddha is a hypothetical supposition. There aren’t yet, but there might be; or there weren’t before, but there might be now or in the future. What there might be are sentient beings who arrive in front of the Buddha and hear the Tathagata’s sublime, wondrous sound. They might hear the Buddha speaking Dharma, proclaiming the fine and wonderful sound of Dharma. Great delight will not fail to fill their minds. No being who hears the Buddha speak the Dharma fails to be tremendously delighted and filled with Dharma joy. Pervasively Roaming in the Void awakens to this Dharma. The Direction-ruling Spirit named Pervasively Roaming in the Void awakens to this state of the Buddha and enters this passage into liberation.

The Buddha, in the space of every ksana, a single ksana being the shortest possible interval of time, universally rains great and boundless Dharma rain. We are truly shameless if we consider ourselves experienced cultivators just because we attended one morning or evening recitation period, read a sutra, or recited the Buddha’s name for awhile. See how the Buddha in each and every ksana is never idle. What is he doing? He is pouring forth great and boundless Dharma rain everywhere. In every instant of thought he is speaking the Dharma to teach and transform sentient beings. In ksana after ksana, he is awakening sentient beings.

Why does the Buddha universally send down boundless amounts of Dharma rain everywhere? It’s not just for fun, but for extinguishing sentient beings’ afflictions completely. He uses the water of prajña wisdom to put out the fire of ignorance and afflictions, thus totally extinguishing the afflictions of sentient beings. Spirit Cloud-like Banner understands thus. Direction-ruling Spirit Cloud-like Banner understands this state and enters this passage into liberation.  

Sutra:

All the oceans of karma in all worlds
Are shown by the Buddha to be the same without distinction.
He universally helps beings to dispel karmic delusions.
Spirit Eyes of the Cowl understands thus.

The ground of All-Wisdom has no bounds.
The Tathagata clearly sees and completely understands
All the various thoughts of sentient beings
Observing Worlds enters this vast, great passage.  

The Buddha cultivated every practice
And fully perfected innumerable paramitas.
With great kindness and empathy he benefits sentient beings. Spirit Everywhere Touring is liberated thus.  

Commentary:

All the oceans of karma in all worlds. “In all worlds” refers to the world of sentient beings. The karmic obstructions of sentient beings are so numerous that they are as deep and boundless as a great ocean. Beings become deluded and create karma. There is a process by which beings become deluded, create karma, and undergo retribution. Karma is oceanic in extent, and so are retributions. Nonetheless, the karma and retribution are shown by the Buddha to be the same without distinction. The Buddha points out how the various types of karma and retributions undergone are uniform without differences. Each individual sentient being has his own karma, and each has to undergo the retribution he is due to undergo. This is extremely equitable and fair. According to the kind of causes you plant, you reap the corresponding result. If you plant good causes, you will reap good results. If you plant bad causes, you will harvest bad results. Fundamentally there is no distinction. However, the retributions are not identical. Yet even though the resulting retributions are not the same, they still have no differentiation, in that each individual receives what he or she is supposed to receive.

For that reason, the next line says: he universally helps beings to dispel karmic delusions. The Buddha enables all sentient beings everywhere to get rid of their karmic delusions. Dispelling the delusions of karma means reaching the fundamental substance that is pure. Until you rid yourself of all delusions of karma, you will not attain that purity. Spirit Eyes of the Cowl understands thus. Direction-ruling Spirit Eyes of the Cowl who was discussed before understands this state of the Buddha and enters this passage into liberation.

The ground of All-Wisdom has no bounds. The ground of wisdom that we cultivate, the grounds of All-Wisdom and the Wisdom of All Modes have no boundaries. They limitless and boundless . This refers to the Buddha’s wisdom and the ground of Buddhahood. The Buddha’s wisdom is unsurpassed. There is no loftier wisdom; hence it is infinite. Such wisdom teaches and guides according to potentials, leads and rescues adapting to conditions. As it is said:  

A thousand moons are reflected in a thousand pools.
Ten thousand miles of sky are clear when there are no clouds.

This kind of wisdom is the wonderful wisdom of nondoing--effortless, wondrous knowledge. No effort need be made. There’s no need to do as we deluded people do. Even though we possess wisdom, we insist on thinking things out and mulling matters over. The Buddha’s wisdom does not require going through the thought process. Whatever state comes along is understood as if meeting the blade of a knife. Its action is nimble and swift--in other words, fast. That’s the general idea of the line: “The ground of All-Wisdom has no bounds.” If discussed in detail, one could continue explaining without ever coming to the end. Why is that? It’s boundless, so how could you ever finish explaining it?

Unsurpassed wisdom is not separate from all the different thoughts in the minds of sentient beings. The mind brings forth All-Wisdom, which is why the text states that the Tathagata clearly sees and completely understands / All the various thoughts of sentient beings. The Buddha is aware of all the mental processes of sentient beings. As the saying goes:

All the various thoughts in the minds of sentient beings
Are completely known and completely seen by the Thus Come One.

When he clearly sees, how does he know? He uses unsurpassed wisdom to know. And how does he see? He uses prajña wisdom to see. And he has total comprehension. Observing Worlds enters this vast, great passage. Direction-ruling Spirit Observing Worlds awakened to this passage of vast and great prajña.

The Buddha cultivated every practice . Quite a few of the verses discussed previously also had a line stating that the Buddha in the past cultivated all practices. All practices include the 84,000 practices. One could also say that he started out cultivating a single practice among the 84,000 practices, and that when he had perfected that practice, then he cultivated the next individual practice. Then when he had mastered that practice, he cultivated yet another practice. Hence the word “all” either can mean “every,” or it can mean “each”; that is, many or one. It is expediently interpreted as “one” because if you speak of many practices, people will become anxious and exclaim, “How could we cultivate so many practices? We could never become Buddhas!” Don’t worry. Just cultivate one practice at a time. When you have successfully cultivated that practice, the next practice will also be perfected. One practice is all practices, and all practices are one practice. When one is penetrated, each and every one is penetrated; and penetration of all is penetration of one as well. Hence, when one dharma is penetrated, the hundred dharmas are penetrated.

The inherent nature resembles space.
Truth and falseness are within it.
When one fathoms the fundamental substance,
With one penetration, all is penetrated.

One’s own nature resembles emptiness. It contains both the true and the false. When you understand that basic substance, you understand everything. If you attain the one, then the myriad matters are all ended. When you achieve the “one,” you have brought all matters to their conclusion. It’s as when you have eaten your fill of food, you don’t think about eating anymore. Attaining the one is equivalent to having eaten your fill--you no longer think about them, so the myriad matters come to an end. Do all of you think it is that way? If you don’t believe me, you can find out for yourselves.

When the Buddha cultivated every practice, where did he have to start? One needs to begin by cultivating patience, hence the saying:

Patience is a priceless jewel,
Which most people are unable to use.
If you are able to employ it,
You can resolve everything.

Patience is a treasure beyond price, but most people don’t know how to put it to use. If, however, you can employ patience, then everything can be resolved. You will be able to let go of everything. Why aren’t you able to let go of the myriad matters, the myriad things, and the myriad conditions? You don’t know how to be patient. Therefore, you should pay attention to this.

People who are learning to be like the Buddha must learn patience. Don’t be like me, telling others to be patient but being unable to be patient myself. That is nothing more than mouthing Zen platitudes and is of no use whatsoever. I hope that disciples of mine don’t learn that “dharma door.” Rather, you should learn to be patient.

The Buddha fully perfected innumerable paramitas. In Chinese the literal translation of the word paramita is “crossings.” Paramita is a Sanskrit word, in which param means “the other side.” [Note: it means “gone to.”] That indicates one goes from this side to the other side, not that one was on the other side to begin with. One must go from this side, which is birth and death, cross over the flow of afflictions in between, and reach the other side, which is Nirvana.

“Innumerable paramitas” refers to the Six Paramitas and also the Ten Paramitas. Whichever paramita you think is good is the paramita that you should cultivate. Don’t let it be the case that you don’t even make one crossing over. If you don’t even make one crossing, you definitely won’t reach the other shore. You absolutely have to cultivate a crossing. Start by practicing one crossing, and when you have crossed over that one, all the other crossings will be perfected too. It’s the same as the previous discussion of practices: when you have cultivated one to perfection, then all will be perfected. They are interconnected, with mutual causes, mutual reinforcements, and interpenetrations. Each takes strength from the other. All the crossings reciprocate and reinforce each other. One crossing avails itself of some strength from another crossing, and the other crossing borrows a little power from the first one. When the power is perfected, the crossing is perfected as well. Here, all the infinitely many crossings are brought to perfection.

With great kindness and empathy he benefits sentient beings. The Buddha uses an attitude of great kindness and compassion to bestow happiness upon sentient beings ; he empathizes with and cares for them. Empathy is one form of compassion, which can pull out suffering. He has pity on every sentient being and gives happiness to every being. He further pulls out beings’ sufferings, enabling them to escape from suffering and attain bliss--which is also known as benefiting sentient beings. Spirit Everywhere Touring is liberated thus. Direction-ruling Spirit Everywhere Touring attains this passage into liberation.

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