The Wondrous Adornments of the Rulers of the Worlds

Chapter One, Part Three

 

e. Mahoraga Kings

Sutra:

Moreover, Mahoraga King Kind Wisdom gained a passage into liberation of helping sentient beings amass merit and virtue by using all the expedients of spiritual powers.

Commentary:

Mahoraga means “big belly-goer” and also “great python.” They resemble pigs, except that they have no legs. In China, many people eat pythons. They cage the pythons and feed them until those pythons become very fat. It’s difficult to kill a python since the python is slippery and is hard to grasp.

People place a knife on the latch of the cage. Once the python slides over the latch, the knife rips open its stomach and kills it. Then the people eat the flesh. Pythons are not as long and slender as snakes. They are full and round, like pigs without legs. They are fierce, too. They can bite people and kill them. They are one division among the eight divisions of Dharma-protecting ghosts and spirits.

Moreover, Mahoraga King Kind Wisdom gained a passage into liberation of helping sentient beings amass merit and virtue by using all the expedients of spiritual powers. He understands that the Buddhas make use of all the spiritual powers. There are Six Spiritual Powers:

1. the heavenly eye
2. the heavenly ear
3. the knowledge of others’ thoughts
4. the knowledge of past lives
5. powers derived from a spiritual basis
6. the ending of outflows

The Six Spiritual Powers work in the same way as the Ten Powers, in that the spiritual powers of the Buddhas differ from the spiritual powers of the Bodhisattvas. The spiritual powers of the Bodhisattvas differ from those of Hearers and Sages Enlightened to Conditions, which in turn differ from those of the ghosts and spirits. They are of varying levels of achievement. For example, the spiritual powers of an Arhat allow him to see the workings of cause and effect within 80,000 great kalpas. A Bodhisattva is able to contemplate the workings of cause and effect within and beyond 80,000 great kalpas. A Bodhisattva can contemplate the workings of cause and effect within a hundred worlds. But the Buddha can contemplate the workings of cause and effect of innumerable kalpas.

It is different for different people. For example, if a pure youth leaves the home-life, his spiritual powers will be very different from those of a person who leaves the home-life in his middle age. The spiritual powers of a person who starts cultivating in his middle age are vague and unclear. But someone who cultivates from early childhood can see things very distinctly. He knows the past, present and future very clearly. People who start cultivating in their middle age, especially if they had a loose lifestyle in the past, will only have vague perceptions, if they perceive any states at all. The state will appear to exist and yet not exist. They cannot recognize things clearly. Often when they come upon these states, they are confused by them and run off to the hells. This is because they fail to recognize these states. They lack the eye of wisdom.

As for “expedients,” there are many gateways. These are skillful, clever expedients tailored to suit the situation and the time. They are provisional and flexible, not rigid. They help sentient beings to amass merit and virtue. Starting from a small amount, the merit and virtue accumulates. Once the merit and virtue is gathered together and becomes great, he understands. That is his passage into liberation.

Sutra:

Mahoraga King Clear, Majestic Sound gained a passage into liberation of enabling sentient beings to eradicate their afflictions and gain a cool, clear joy.

Commentary:

The Mahoraga King named Clear, Majestic Sound understands the Buddha’s state. He has gained a passage into liberation of enabling sentient beings to eradicate their heated afflictions and gain a cool, clear joy. This means cooling off the fiery temper of sentient beings, so they become cool and comfortable. That is his passage into liberation.

Sutra:

Mahoraga King Supreme Wisdom and Ornamented Topknot gained a passage into liberation of universally leading sentient beings of wholesome and unwholesome insights to enter pure dharmas.

Commentary:

The Mahoraga King named Supreme Wisdom and Ornamented Topknot gained a passage into liberation of universally leading sentient beings of wholesome and unwholesome insights to enter pure dharmas. There are beings with wholesome insights, and those with unwholesome ones. Those who are wholesome have wholesome insights; the unwholesome have unwholesome insights. These “enlightened” beings understand a lot of principles; they understand some wholesome principles, as well as some unwholesome principles. It’s very easy for these sentient beings to go down the wrong track, because they feel they understand, but in actuality they do not truly understand. It’s easy for them to go astray. And for that reason, this Mahoraga King causes them to enter pure, unconditioned dharmas and walk on a proper path. That is his passage into liberation.

When the Buddha walks, the soles of his shoes are two inches above the ground, so his shoes do not get soiled. A sage who has realized the first stage of Arhatship can fly. The soles of his feet do not touch the ground when he walks; his distance above the ground is almost imperceptible, comparable to the thickness of a piece of paper.

That way he won’t crush any bugs. In response to a sage’s virtue, bugs will, on their own, move at least eight inches away from his feet. The bugs run away so that a sage will not crush them to death. Wouldn’t you say that is wonderful?

Sutra:

Mahoraga King Lord Wondrous Eyes gained a passage into liberation of understanding and arriving at total nonattachment to blessings and virtue, ease and comfort, and impartiality.

Commentary:

Mahoraga King Lord Wondrous Eyes has beautiful eyes, hence his name. He gained a passage into liberation of understanding and arriving at total non-attachment. He understands nonattachment. Who is unattached? The Buddha. The Buddha is not attached to any state. He is not attached to any phenomena, but he is not apart from phenomena, either. The sutra says, “total non-attachment.” To what is he not attached? To blessings and virtue, ease and comfort, and impartiality. He is not attached to anything. The Buddha and the Sangha comprised of the Buddha’s disciples are fields of blessings for sentient beings. Therefore we have the saying, “Although clay dragons cannot send rain; when you seek rain you have to go to clay dragons.” The clay dragons in the temple cannot make it rain. However, when you pray for rain, you must make your request before the clay dragons. “The common Sangha cannot help you plant blessings. But when you seek blessings you must rely on the common Sangha.”

People who cultivate blessings must be cautious at all times. Do not squander your blessings; do not disturb others. If you upset others, right there you are losing your blessings. Why is it that we undergo so much suffering in the world? Because we don’t cultivate blessings. Blessings can be cultivated anywhere. Simply remember to not give others trouble. Be mindful at all times not to squander your blessings. That means watching yourself in everything you do. Check and see if you have been doing deeds of blessings and virtue.

To be unattached means not being attached to either emptiness or existence. Those are two extremes, not the Middle Way . The Middle Way is neither emptiness nor existence. The Buddha contemplates all sentient beings impartially; they are all seen as Bodhisattvas and Buddhas. The Buddha regards all sentient beings as his past parents and future Buddhas. If we regard everyone as our past parents and future Buddhas, how could we possibly give them trouble? How could we give trouble to the Buddhas and Bodhisattvas? Therefore we must regard all beings equally. If we can do that, we will attain ease and comfort. Why will we enjoy ease and comfort? Because we will have blessings and virtue. If you have blessings and virtue, you will attain ease and comfort. If you have ease and comfort, you will attain impartiality. That is the passage into liberation of this Mahoraga King. That is his samadhi.

Sutra:

Mahoraga King Lamp-like Banner gained a passage into liberation of instructing all sentient beings, causing them to leave dark and frightening paths.

Commentary:

The Mahoraga King named Lamp-like Banner often releases light, which is a manifestation of his wisdom. Lamp-like Banner exemplifies his wisdom. He has gained a passage into liberation , the Buddha’s state, of instructing all sentient beings. This means opening the Buddha’s knowledge and views, revealing to them the Buddha’s knowledge and views, and causing them to enlighten to and enter the Buddha’s knowledge and views. That is opening, revealing, enlightening to, and entering the Buddha’s knowledge and views. He instructs the sentient beings of the six paths of rebirth, causing them to leave dark and frightening paths. What is darkness? It is a state of being without light so that one cannot see anything. Frightening means terrifying. Why is one afraid? Because there is darkness and no light, and so one becomes terrified. But now this Mahoraga King is able to cause sentient beings to leave the dark and fearsome paths, that is, the three evil paths.

The path of the hells is dark, the path of hungry ghosts is dark, and so is the path of animals. The beings there lack wisdom. But when they meet Mahoraga King Lamp-like Banner, they will attain light and wisdom. That is his passage into liberation.

Sutra:

Mahoraga King Supreme Light Banner gained a passage into liberation of rejoicing in the knowledge of all Buddhas’ merit and virtue.

Commentary:

The next Mahoraga King is named Supreme Light Banner. This light is most sublime, more brilliant than other lights. He gained a passage into liberation and understood the Buddha’s state of rejoicing in the knowledge of all Buddhas’ merit and virtue. He recognizes that all Buddhas are adorned with merit and virtue.

The Buddhas are replete with the myriad virtues, which is why they became Buddhas. They are brought to accomplishment by merit and virtue. Since this Mahoraga King understands this state, he can help sentient beings understand it, too, and become happy. That is his passage into liberation.

Sutra:

Mahoraga King Lion Chest gained a passage into liberation of, with audacious strength, acting as a savior for all sentient beings.

Commentary:

Mahoraga King Lion Chest—this refers to the area around the stomach. He has gained a passage into liberation of, with audacious strength— he is the bravest and strongest—acting as a savior for all sentient beings. He takes rescuing and protecting all sentient beings as his responsibility. If even a single sentient beings has not become a Buddha, he will not rest. That’s how he acts as a rescuing and protecting master for sentient beings. Whenever sentient beings encounter disasters, he saves them. If they are drowning in water, he delivers them from drowning. If they are being burned by fire, he delivers them from the fire. That is his passage into liberation.

Sutra:

Mahoraga King Sound of Many Wondrous Adornments gained a passage into liberation of causing sentient beings to give rise to boundless happiness and joy according to their recollection.

Commentary:

The Mahoraga King named Sound of Many Wondrous Adornments has a beautiful voice. When people hear this sound, they forget all their worry and distress, hence his name. He has gained a passage into liberation of causing sentient beings to give rise to boundless happiness and joy according to their recollection. They forget all their worry and afflictions. That is his passage into liberation.

Sutra:

Mahoraga King Sumeru Chest gained a passage into liberation of remaining determined and unmoving in the face of all conditions, until he reaches the other shore satisfactorily.

Commentary:

The Mahoraga King Sumeru Chest gained a passage into liberation of remaining determined and unmoving in the face of all conditions—all states and situations. No matter what state he encounters, he will definitely not move or waver until he reaches the other shore satisfactorily. And he will definitely arrive at the other shore, perfecting paramita. That is his passage into liberation.

Sutra:

Mahoraga King Adorable Brightness gained a passage into liberation of revealing a path of equality for sentient beings, who are not equally alike.

At that time, Mahoraga King Awesome Light of Kind Wisdom received the Buddha’s awesome spiritual power, universally contemplated the mahoraga multitudes, and spoke the following verse.

Commentary:

The next Mahoraga King is named Adorable Brightness. Everyone likes him. He has gained a passage into liberation of revealing a path of equality for sentient beings, who are not equally alike. He has attained the Buddha’s state. Why does he say that sentient beings are not equally alike? There are some who are rich, some who are poor, some who are wise, some who are foolish, some who are honored, and some who are lowly. There are many cases of inequality. For their sakes, he reveals to them the path of equality in cultivation, where everybody can become a Buddha in the end. He instructs sentient beings on those principles. That is his passage into liberation.

At that time, Mahoraga King Awesome Light of Kind Wisdom received the Buddha’s great, awesome spiritual power, universally contemplated the mahoraga multitudes, those huge pythons that crawl on their bellies, and spoke the following verse to reiterate this meaning.

Sutra:

You should contemplate the Thus Come One’s pure nature,
Universally manifesting awesome light to benefit all kinds of creatures.
He reveals the path of sweet dew, giving rise to their clarity and coolness.
The myriad sufferings disappear forever, with nothing to rely upon.

Commentary:

Mahoraga King Awesome Light of Kind Wisdom spoke the verse: The first line is an exhortation to all the mahoraga multitudes to observe the purity of the Buddha’s nature. You should contemplate the Thus Come One’s pure nature. All of you mahoraga retinues: Observe how the Buddhas’ nature is fundamentally pure and undefiled. Universally manifesting great, awesome light to benefit all kinds of creatures. When sentient beings are illumined by the Buddha’s light, all of them attain benefits He reveals the path of sweet dew, giving rise to their clarity and coolness.

The Buddha shows how sentient beings can obtain the flavor of sweet dew. What is sweet dew? It is the elixir of immortality. When hungry and thirsty sentient beings obtain sweet dew, they will become full and content. When sentient beings laden with karmic offenses obtain sweet dew, those karmic offenses will be eradicated. Even if beings are caught in the hells, when they obtain sweet dew, the hells of boiling water will transform into a lotus pond. In short, no matter what unpleasant situation you happen to be in, you will feel cool and clear and attain benefit if you obtain sweet dew. The myriad sufferings disappear forever, with nothing to rely upon. Once the Buddha’s awesome light shines on you, all your sufferings will be wiped away. Why? Because karmic obstacles are dispelled, and so suffering is cast out. What do the many sufferings rely upon? They are based in karmic obstacles. They exist because of karmic obstacles. Without karmic obstacles, the many sufferings disappear, having nothing to rely upon.

Sutra:

All sentient beings inhabit the ocean of existence,
Ensnaring and shrouding themselves with the delusion of evil karma.
He shows them the practice of still and quiet dharmas.
Awesome Sound Undefiled deftly understands thus.

Commentary:

All sentient beings inhabit the ocean of existence. Sentient beings stay in the great ocean of the Three Realms—the Desire, Form, and Formless Realms—and the twenty-five levels of existence. Ensnaring and shrouding themselves with the delusion of evil karma. Each of the twenty-five levels of existence within the Three Realms has its own karma. Sentient beings in the Desire Realm have their own karma; those in the Form and Formless Realms each have their own karma. From evil, karma is created. Karma deepens one’s delusion and confusion. Karmic delusions are like chains and fetters that bind us up so we are not free. We are also blind in the sea of karma. Since we cannot see the light, we are deluded and do not develop wisdom.

Sentient beings must repent of their karmic offenses and reform before those offenses can be eradicated. “Repentance can dispel offenses so massive they fill the sky.” However, if people’s karmic obstacles are deep, they do not want to repent and reform. They have no shame and remorse.

He shows them the practice of still and quiet dharmas. Sentient beings with evil karma are shown still and quiet dharmas of the Buddha. What are still and quiet dharmas? I will tell you clearly. They refer to the absence of afflictions. They refer to dhyana-samadhi, without a trace of ignorance or afflictions Awesome Sound Undefiled deftly understands thus. That Mahoraga King can understand this passage into liberation.

Sutra:

The Buddha’s peerless wisdom defies conceptualization.
He thoroughly knows the mind of every sentient being.
He clarifies pure dharmas for them.
The mind of Ornamented Topknot is enlightened thus.

Measureless Buddhas appear in the world,
Becoming fields of blessings for all sentient beings.
Their vast oceans of blessings are unfathomably profound.
Great King Wondrous Eyes completely sees thus.

All sentient beings dread and fear suffering.
The Buddhas arrive before them, saving and protecting them,
No matter where they are throughout the Dharma Realm and space.
Thus, Lamp-like Banner courses in this state.

The meritorious virtue within a single pore of a Buddha
Could not be measured by the united efforts of all beings in this world.
It is boundless and inexhaustible, like space.
Vast, Great Light Banner thus perceives.

Commentary:

The Buddha’s peerless wisdom defies conceptualization. The Buddha’s wisdom is as vast and boundless as the ocean. It has no equal, and it cannot be conceived or imagined. There is nothing the Buddha does not know and understand. For that reason, he thoroughly knows the mind of every sentient being. The Buddha is very clearly aware of all the idle thoughts going through sentient beings’ minds. He clarifies pure dharmas for them. Since their minds are obscured by their desire for fame and benefit, sentient beings give rise to ignorance. The Buddha, wishing to teach beings how to leave suffering and attain happiness, speaks pure dharmas for them. He teaches them how to cultivate the Three Non-Outflow Studies of precepts, samadhi, and wisdom, and how to pull out the roots of the Three Poisons of greed, anger, and delusion.

The mind of Ornamented Topknot is enlightened thus. Mahoraga King Supreme Wisdom and Ornamented Topknot awakens to and understands this dharma door.

Measureless Buddhas appear in the world . There are infinitely many Buddhas in the ten directions and the three periods of time. They are equal in number to sentient beings. There are as many Buddhas as there are sentient beings. Buddhism maintains this, because it teaches that everyone has the Buddha nature and can become a Buddha. As long as people cultivate, they have a chance to become Buddhas. It’s similar to how all people have the chance to become a president or head of state. As long as they are adequately qualified in terms of possessing knowledge and expertise, capability, public spirit, and good health, they have the opportunity to become a president or head of state.

Limitless, boundless numbers of Buddhas appear throughout the worlds, becoming fields of blessings for all sentient beings, giving all beings an opportunity to plant blessings. There is inconceivable merit and virtue in making offerings to the Triple Jewel. However, the merit and virtue will be great only if one makes offerings without greedy expectations. The merit and virtue in a single fruit or flower offered with a pure mind is incalculable.

Their vast oceans of blessings are unfathomably profound. Making offerings with a sincere heart that seeks nothing in return, one gains an ocean of blessings that is vast, deep, and difficult to measure. The greater the merit and virtue, the deeper the ocean of blessings. Every Buddha cultivated blessings and wisdom for three asamkhyeyas of eons, making offerings to all Buddhas, realizing Buddhahood only after perfecting both their blessings and wisdom.

Great King Wondrous Eyes completely sees thus. Mahoraga King Wondrous Eyes Lord fully perceives this kind of situation.

All sentient beings dread and fear suffering. All beings are distressed and afraid of having to suffer painful retributions. Having planted evil causes in their greed for momentary pleasures, they cannot escape the unpleasant consequences. Bodhisattvas, on the other hand, fear causes rather than results. When planting causes, they are especially cautious to avoid the slightest false thinking. They receive bitter retributions calmly and willingly, without cursing heaven or blaming others, for they know that the law of cause and effect is fair and exacting.

The Buddhas arrive before them, saving and protecting them . The Buddhas from the ten directions and the three periods of time appear in front of those sentient beings who have strayed onto crooked, perilous paths. Those beings, under the influence of ignorance, have lost their clarity of mind and their wisdom, and have departed from the broad, great Way to follow uneven, twisted, and dangerous trails. Out of pity for them, the Buddhas steer their ships of compassion back to this world in order to rescue these beings from the sea of suffering.

No matter where they are throughout the Dharma Realm and space. Throughout the Dharma Realm and space, there isn’t a single place where the Thus Come One does not sacrifice his body to save sentient beings. Thus, Lamp-like Banner courses in this state. That is the state that the Mahoraga King Lamplike Banner cultivates, and the passage into liberation that he understands.

The meritorious virtue within a single pore of a Buddha. The Buddha’s merit and virtue is measureless and boundless. Not to mention all of his merit and virtue, even just a fraction of it—the amount within one of the Buddha’s pores—is already measureless and boundless. Why is this? It is because when the Buddha cultivated on the cause-ground, when he first brought forth the resolve, he always sought to benefit others. He wanted to benefit sentient beings, and so he acquired merit and virtue. If you don’t benefit sentient beings, you won’t acquire merit and virtue. How does one benefit sentient beings? First, you should set up a Way-place and support the Triple Jewel. The Triple Jewel is the field of blessings for sentient beings. If sentient beings seek blessings, they should seek them with the Triple Jewel. No matter how large or small a meritorious deed is, you should try to do it. Every Buddhist should try his or her best to support and make offerings to the Triple Jewel. That’s the basic duty of every Buddhist disciple.

At the level of planting causes, the Buddha cultivated all kinds of merit and virtue: drawing near to, taking refuge with, protecting, and making offerings to the Triple Jewel. He created every kind of merit and virtue, whether great or small. He did not stand on the side and watch. He did not say, “That’s fine, you can do the merit and virtue. I’ll be an onlooker.” He wasn’t like that. Even if that merit and virtue was as infinitesimal as a mote of dust, the Buddha still did it. Even if that merit was so large that it filled up space and pervaded the Dharma Realm, the Buddha also tried it.

As a Buddhist, he made offerings to the Triple Jewel to the best of his ability. After making many offerings, his merit and virtue multiplied until it became infinite. That being so, the merit and virtue in every one of his pores also became measureless and boundless. Why? Because every one of the Buddha’s pores contains all the sentient beings throughout space and the Dharma Realm. In every pore he turns the great Dharma wheel and teaches and transforms sentient beings. Who among us ordinary people has those spiritual penetrations and merit and virtue? None of us. Why? Because we are unwilling to take that kind of initiative. We only know how to be selfish and self-seeking. We only care about our own advantages. We will do anything that benefits us personally, but refuse to do anything that brings us no advantages. For that reason, sentient beings remain sentient beings. Since we have refused to perform any kind of merit and virtue for measureless eons, we are still miserable sentient beings. The Buddha, on the other hand, has delighted in creating merit and virtue for measureless eons, and so he has become a Buddha. There is immeasurable, boundless merit and virtue in every one of his pores.

The Buddha’s meritorious virtue could not be measured by the united efforts of all beings in this world. “Measured” is explained this way in the Book of Odes: “The other person has a certain thought. I try to measure it.” Somebody has a false thought. You try to figure out what it is. Whereas this Chinese word for “measured” is usually pronounced du, here it should be pronounced in the fourth tone, duo. Even if everyone in the world collectively speculated on the measure of merit and virtue, the amount would still be incomprehensible. Since the Buddha is always creating merit and virtue, even if everyone in the world put their minds together and tried to measure his merit and virtue, they would not be able to know how much there is. It is boundless and inexhaustible, like space. You cannot find its boundaries. There’s no way to completely calculate the amount of the Buddha’s merit and virtue. Therefore it is inexhaustible. It resembles space in being boundless and unending. The Buddha has created so much merit and virtue that its measure is equal to space.

Vast, Great Light Banner thus perceives. Who understands this passage into liberation? Mahoraga King Vast, Great Light Banner clearly understands this state.

Sutra:

The Thus Come One penetrates all dharmas,
Brightly illuminating their nature.
Unshaken, he remains—like Mount Sumeru.
Lion Chest thus enters this dharma door .

Commentary:

The Thus Come One penetrates all dharmas. Since the Buddha wishes to benefit and save all sentient beings, he himself cultivated all sorts of merit and virtue. Having perfected them, he can deeply enter the sutra treasury and have ocean-like wisdom, and he can penetrate all dharmas. To penetrate all dharmas means to understand and know how to use all dharmas. Brightly illuminating their nature. He completely understands the nature of every gateway of the 84,000 dharmas.

His wisdom-light illumines the reality of dharmas clearly. What is this like? Unshaken, he remains—like Mount Sumeru , Wonderfully High Mountain. The Heaven of the Four Kings is half way up that mountain. The summit of Mount Sumeru is higher than the Heaven of the Four Kings. The Trayastrimshä Heaven is situated on top of Wonderfully High Mountain. This mountain is forever unmoving. An earthquake cannot move it; even if the sky caves in, it still won’t move.

It is thus, thus, unmoving. The reality of dharmas resembles Mount Sumeru in samadhi. With the power of courageous vigor, the Buddha saves and protects all beings. Who is the savior of all beings? It is the Buddha. Lion Chest thus enters this dharma door . Mahoraga King Lion Chest understands and enters this dharma door and this state. He has attained this passage into liberation.

Sutra:

Throughout vast eons in the past, the Buddha
Amassed an ocean of happiness—bottomless in depth.
Hence, those who see him are delighted without exception.
Sound of Adornments so enters this dharma.

Commentary:

If I make a mistake in reciting the sutra text, you should quickly correct me, since I am reciting the “wordless” sutra with my eyes closed. And so if you have your eyes open and see that I have made a mistake, tell me. Throughout vast eons in the past, the Buddha , Sãkyamuni Buddha, countless eons ago, amassed an ocean of happiness—bottomless in depth. The Buddha did not get upset for even a moment. He only gave rise to happiness, which was as profuse as an ocean.

He was unlike those of us who feel that we’ve been happy long enough and that we should get angry from time to time. Your teacher has to drag you by the ear and admonish you repeatedly, “Do not get angry. Do not become afflicted. Do not give rise to hatred.” I have done this for so many years. Every year I ask for a donation from you—a large contribution, not a small one. What kind of donation? A donation of your greed, anger, and delusion. I want you to give me your greed, anger and delusion, and I can exchange them for precepts, samadhi and wisdom. However, you cannot part with your greed, anger and delusion. The more I ask for a donation from you, the more you aren’t willing to part with those things. But the Buddha is not like this. If someone asks for greed, anger and delusion from him, the Buddha willingly gives it to him. The Buddha is always happy and never worries about anything. His happiness is as deep and infinite as an ocean. That means he is happy with anyone he sees. At the level of planting causes, the Buddha felt happy for all sentient beings he saw. He resolved to save every being he met. No matter how badly that sentient being treated him, the Buddha would not say, “I’ll not save you anymore.” For instance, the Buddha vowed that when he became a Buddha, he would take across King Kali.

Hence, due to the Buddha’s amassing an ocean of happiness, those who see him are delighted without exception. There is no one who isn’t delighted when they see the Buddha. Sound of Adornments so enters this dharma. Mahoraga King Sound of Many Wondrous Adornments attained this passage into liberation.

“If people scold me, I should accept the retribution.” If you can think that way, you won’t lose your temper. However, stubborn sentient beings are hard to tame and subdue. In cultivating, you must cultivate the paramita of patience, the paramita of vigor, the paramita of holding precepts, the paramita of dhyana concentration, and the paramita of wisdom. Don’t be so foolish. The most worthless, shameful, and lowly way for a cultivator to behave is to constantly lose his or her temper. Not only do you lose your status of the Way, you lose your human character altogether. Take a look at wise and intelligent people in the world. They don’t blow their tops at the drop of a hat. Their demeanor is definitely very different from most people.

Sutra:

When one understands the Dharma Realm to be formless,
The ocean of paramitas is thoroughly perfected.
Magnificent light universally rescues sentient beings.
Chest Like a Mountain knows this expedient thus.

Commentary:

When one understands the Dharma Realm to be formless. One clearly understands and knows that the Dharma Realm has no form or appearance. What is the Dharma Realm? Last year, someone came here to listen to the Flower Adornment Sutra. After the lecture, he said, “There is nothing that does not flow forth from the Dharma Realm, and nothing that does not return to the Dharma Realm.” He sounded as if he really understood the Buddhadharma. Then I asked this person, “What is the Dharma Realm?”

He opened his mouth so wide that he couldn’t manage to close it. He didn’t know what the Dharma Realm was. Isn’t that a case of eating food but not digesting it? Isn’t that a case of talking about food or counting others’ treasures? He knew how to say, “There is nothing that does not flow forth from the Dharma Realm, and nothing that does not return to the Dharma Realm.” But he couldn’t explain what the Dharma Realm was. Actually, the Dharma Realm is the true mind of sentient beings. Our true mind fills the Dharma Realm. The Dharma Realm is not apart from our true mind. Therefore, it’s said,

If people wish to understand
The Buddhas of the three periods of time,
They should contemplate the nature of the Dharma Realm:
Everything is made from the mind alone.

It’s like composing an essay. First of all, you must be clear about the topic. For instance, suppose you are given the topic, “The Superior Great Man.” You might interpret it this way, “ Superior means such a person is ascending. He is a big man who is trying to climb up a ladder.” Isn’t that ridiculous? Actually, “Superior Great Man” is another title for Confucius. In the past that’s the way we used to address him. “Great Man” refers to a sage. However, if you interpret it to mean someone trying to get to heaven by climbing up a ladder, you have misunderstood the topic. Professor Hsieh, who is here right now, will certainly agree with me. Moreover, there is no ladder that goes up to heaven, so how could you write such an essay?

By the same token, you must understand the Dharma Realm. The Dharma Realm is the mind of sentient beings. Well, what does the mind look like? It doesn’t have an appearance. If it had an appearance, it wouldn’t be the mind. You say, “I know, my heart is red.” [In Chinese, the same character is used to mean ‘heart’ and ‘mind’.] Well, that’s different from my heart. My heart is black.

You ask, “Have you seen your heart?” Well, have you seen it?

“No, I haven’t seen that your heart is black.”

And I haven’t seen that your heart is red. The ordinary, flesh heart, is red. Your heart and my heart are both red. However, that is not our true mind. Our true mind pervades all places. It exhausts the empty space and pervades the Dharma Realm; all of that comes into being because of our true mind. So, the Dharma Realm is just the true mind. “I don’t believe this,” you say. “How could the mind become the Dharma Realm?”

So, you are incredulous. Now I’ll tell you: The ten dharma realms are not beyond a single thought of the mind. The ten dharma realms are: the dharma realm of Buddhas, the dharma realm of Bodhisattvas, the dharma realm of Sages Enlightened to Conditions, the dharma realm of Hearers, the dharma realm of gods, the dharma realm of humans, the dharma realm of asuras, the dharma realm of animals, the dharma realm of hungry ghosts, and the dharma realm of hell beings. None of these goes beyond a single thought of the mind. What’s meant by Dharma Realm? It is transformed from the Dharma. Within the dharma realm of Buddhas there are measurelessly many Buddhas.

The dharma realm of Bodhisattvas, the dharma realm of Sages Enlightened to Conditions, the dharma realm of Hearers, and so forth, are all brought about by various transformations of the Dharma. Divided, we say there are ten dharma realms. When put together, there is only one Dharma Realm, which is but a single thought of the true mind. What is the form and appearance of the true mind? Can you show it to me? No, it has no form or appearance. “Without form or appearance” is a definition of the Dharma Realm. And so the text says, “When one understands that the Dharma Realm is without form or appearance,” one realizes that the Dharma is empty, without anything being emptied. Even emptiness is done away with. That which empties and that which is emptied are both done away with. That is the Dharma Realm.

The ocean of paramitas is thoroughly perfected. Once you understand that the Dharma Realm is formless, you will understand the basic substance of your intrinsic nature, which is thus, thus unmoving, constantly clear and bright. There are six paramitas, ten paramitas, and thousands upon thousands of paramitas. We could say there are 84,000 paramitas, since there are 84,000 dharma doors. If you understand that the Dharma Realm is formless, you will be replete with the sea of paramitas. Magnificent light universally rescues sentient beings. This refers to the light of wisdom that emanates from your cultivation.

Your wisdom light is infinite, exhausting empty space and pervading the Dharma Realm, without leaving anything out. Whenever that great light treasury illumines sentient beings, those sentient beings will be saved. They will stop suffering and experience bliss. They become one with the Buddha’s great light, and so they are rescued. They are no longer as deluded as before. Illumined by the Buddha’s light, they bring forth brilliant wisdom, enter the great light treasury, and are saved. “All sentient beings” includes you and me, because we have not escaped the realm of sentient beings. Don’t assume that you are not a sentient being. If you are not a sentient being, then what are you? You think it over. You say, “I am a ghost.” Even ghosts are sentient beings. They haven’t run outside of the realm of sentient beings. So how could you not be a sentient being? That’s impossible.

However, there’s one way to get out of it: become a Buddha! After you become a Buddha, you are no longer a sentient being, and yet you are not apart from sentient beings. Even after you have become a Buddha, you are not divorced from sentient beings. You are still one with them. You are two and yet not two. If you refuse to admit that you are a sentient being, then are you a piece of wood? Wood is something insentient. However, in the future it will also become a sentient being. “Beings, whether sentient or insentient, together perfect the Wisdom of Modes.” Don’t you think that’s wonderful?

Chest Like a Mountain knows this expedient thus. Mahoraga King Sumeru Chest knows this skill-in-means. Other sentient beings, such as ourselves, have to keep on cultivating before we will be able to understand this dharma door. Even so, it’s good for us to hear about it.

Sutra:

Contemplate the Thus Come One’s powers of self-mastery.
Consistently he appears everywhere in the ten directions.
All sentient beings are illumined and led to enlightenment.
Wondrous Brightness enters this proficiently.

Commentary:

Mahoraga King Adorable Brightness says, “Contemplate. Take a look.” At whom? Contemplate the Thus Come One’s powers of self-mastery. See how comfortable, carefree, and wonderful he is? He’s wonderful beyond words. Consistently he appears everywhere in the ten directions. Throughout the worlds of the ten directions, his Dharma body appears by transformation, and his awesome virtue descends. His transformation-bodies go everywhere in the ten directions, appearing in equal measure in all places.

This is like rain coming down. Big trees obtain more rain, small trees obtain less rain, and the grass obtains an even smaller amount. Sentient beings all obtain what is appropriate to their measures. They receive however much they deserve. It is completely unbiased, impartial, public-spirited, and fair. There is nothing unbalanced or unequal about this. It is the most balanced and equal. Those with great roots obtain great nourishment; those with lesser roots obtain lesser nourishment. Each obtains what is appropriate for his measure. It’s neither excessive nor deficient.

This is like the food and drink in the Land of Ultimate Bliss . Whatever beings there wish to eat, that food will appear before them. In the Saha world, people who are waiting for bread or cake to fall down from the ceiling, will never get anything. However, in the Land of Ultimate Bliss , without having to wait, food and drink will arrive. All a being there needs to do is give rise to a single thought, “Ah, wouldn’t it be nice this morning to have steamed dumplings!” And immediately a dozen dumplings will appear before him. He eats one, and it’s delicious. He eats a second one and it tastes even better. He goes on to eat three, four, five, six, seven, eight, nine, ten, and eleven. There’s only one left. He still isn’t completely full. He finishes the last one and feels just full. It’s perfect, not too much and not too little. That’s “the perfection of twelve dumplings” [a pun that sounds like “enlightenment to the twelve conditions” in Chinese, shi er yuan jiao.] There’s no left-over, and nothing extra. That’s the principle of each obtaining the appropriate amount.

All sentient beings are illumined and led to enlightenment: When the Buddha’s great light treasury shines upon them, they are enlightened. You can try it out, too. Have the Buddha’s light shine on you, and you can become enlightened, too. If you want to try it out, I’ll connect the electric wiring for you. You can go through this kind of electrotherapy, and you will recover from any illness you might have.

Wondrous Brightness enters this proficiently. Adorable Brightness is the name of this Mahoraga King. He uses the Buddha’s light to eradicate your karmic offenses. This wondrous light is even more effective than X-ray or other rays. Upon being illumined by it, you will be cured of every sickness.

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