Bodhisattvas Asks for Clarification

Chapter Ten

 

 

V. The Profoundness of the Buddhas’ Field of Blessings

SUTRA:

At that time, Manjushri Bodhisattva asked Vision Leader Bodhisattva, “Disciple of the Buddha, given that the field of blessings of the Thus Come Ones is impartial and without disparity, how then is it that sentient beings can be seen with different rewards for having given? That is to say, their complexions, physical builds, homes, faculties, wealth, domains of rulership, retinues, offices, meritorious virtues, and wisdom all differ. Given that, how can the Buddhas’ attitude toward them be impartial and non-differentiating?” 

Then Vision Leader Bodhisattva answered in verse. 

COMMENTARY:

At that time, after Virtuous Leader Bodhisattva had finished speaking verses, Manjushri Bodhisattva further asked Vision Leader Bodhisattva, “Disciple of the Buddha, given that the field of blessings cultivated by the Thus Come Ones is impartial and without disparity, how then is it that sentient beings can be seen with different rewards for having given? What is the reason that sentient beings who have given receive different rewards? Please explain this for us. How do sentient beings’ rewards differ?

That is to say, their complexions vary. Beings have different physical appearances, and thus their rewards from giving are certainly not the same. Sentient beings also have various types of physical builds. For those who have practiced giving in the Thus Come Ones’ field of blessings, which is one and the same, why then are their rewards not the same? All the various types of beings have their own particular types of homes where they live. The various types of beings also have different types of faculties and sense organs.

The human hand is supposed to have five fingers, yet why are some people born with hands having six fingers? Why are some born with feet that have six toes? People should have two eyes, but why are some born with four eyes? For example, Chang Jie, the man who created Chinese characters, had four eyes. His eyes could see into the heavens above and into the hells below. Why were his faculties different? Just as there are different endowments regarding eyes, there are also various differences in sentient beings’ ears, noses, tongues, bodies, and minds. What is the principle underlying all this?

Each type of being also has his own blessings in terms of wealth, and his own particular treasures. Beings also possess different domains of rulership, different retinues, and different offices. Some hold one kind of office, and others hold other offices. Beings also create different types of meritorious virtues, and in terms of their wisdom they all differ as well.

How, then, can the Buddhas’ attitude toward them be impartial and non-differentiating? And how is it that the Buddhas regard all beings with impartiality and do not discriminate among them?

Then Vision Leader Bodhisattva answered these questions in verse.

SUTRA:

Just as the Great Earth in its oneness,
Corresponding to each seed, nurtures a sprout,
Without thoughts of like or dislike,
Thus, too, is the Buddhas’ field of blessings. 

Just as water is of a single flavor,
Yet differs as to the vessel which contains it, 
Thus, too, is the Buddhas’ field of blessings:
Differences are only due to beings’ minds. 

COMMENTARY:

This field of blessings was brought about by the past cultivation of the Buddhas. Creating blessings can be compared to planting a field. When beings make offerings to the Triple Jewel, they are planting in the field of blessings. The Buddhas are the first jewel in the Triple Jewel, so beings can plant their blessings with the Buddhas. Members of the Sangha are disciples of the Buddha, and are thus called Sanghans, fields of blessings. When beings want to create merit and virtue, they should make offerings to the Triple Jewel. By drawing near to the Triple Jewel and making offerings, they plant blessings before the Triple Jewel and can thus reap the reward of blessings.

However, when cultivating giving, one should cultivate it extensively without discriminations. As it is said, “Although dragons made of clay cannot make it rain, one must go before the clay dragons to pray for rain.” Basically dragons made of clay cannot cause the rain to fall, nevertheless, when people want to pray for rain during times of drought, they go before the clay dragons to do so. Likewise, “Although ordinary Sanghans cannot grant blessings, one must plant blessings with ordinary Sanghans.” It is not the case that every monastic is a sage or a Bodhisattva. They are just the same as ordinary people. One who has not realized sagehood is still an ordinary person. A monastic has to realize sagehood to become a sagely Sanghan. Yet even though ordinary monastics are not sages and basically cannot give blessings, sentient beings who seek blessings must go to ordinary Sanghans to seek them. When you plant blessings before ordinary Sanghans, the Sangha of Sages will know about it and will grant you blessings.

We talk about “pure Sanghans who are fields of blessings.” When you plant blessings, you must plant them before a pure Sangha who is a field of blessing. What is this? I will tell you, it refers to someone who does not covet money or sex, and who is free of defilements. This person may also hold the precept against handling money. He does not even touch money. A Sangha member who handles money cannot be considered pure, because money is the filthiest thing there is. If you are constantly attached to money, you are not pure. Purity means not wanting money, not being greedy for wealth, sex, or profit. That is what it takes to be a pure Sanghan who is a field of blessings. Let me add that he does not necessarily have to refrain from touching money. As long as he is not greedy for money and attached to money, he can be considered a pure Sanghan who is a field of blessings. If you are able to be pure, then beings can plant blessings through you. However, this is not easy.

To use another analogy, just as the Great Earth in its oneness, / Corresponding to each seed, nurtures a sprout. According to different seeds that are planted in the earth, different kinds of sprouts come forth. Yet the earth is without thoughts of like or dislike. The earth would not say to a particular kind of seed, “I do not like you, so I will not cause you to sprout.” Nor would it say to another kind of seed, “I really like you, so I will cause you to produce a special kind of sprout.” That would not happen. The earth treats all beings equally despite their differences.

Thus, too, is the Buddhas’ field of blessings. The Buddhas’ field of blessings, where beings can plant blessings, are also this way. According to your faculties and disposition, the field will produce a corresponding type of sprout.

Just as water is of a single flavor, that is, it is basically the same, yet differs as to the vessel which contains it. If you pour the water into a round container, it appears round. If you pour it into a square container, it takes on a square shape. It is not that the water itself is square or round, but rather that the container causes the water to appear differently. Thus, too, is the Buddhas’ field of blessings: According to beings’ dispositions, they obtain the blessings they deserve. Differences are only due to beings’ minds. Since beings have different mindsets when they cultivate blessings, they receive different rewards.

SUTRA:

Or, as a master magician,
Is able to delight an audience,
Thus, too, does the Buddhas’ field of blessings,
Inspire reverence and joy in sentient beings. 

COMMENTARY:

Or, the field of blessings cultivated by the Buddhas can be said to be as a master magician who is able to delight an audience with an array of magic tricks. His feats of magic amaze and delight all the beings who see them. Thus, too, does the Buddhas’ field of blessings, / Inspire reverence and joy in sentient beings. When Buddhas give beings this wholesome field in which to plant blessings, they enable beings to feel reverence and joy, and to diligently practice the Buddhadharma.

SUTRA:

As a talented and wise king,
Can make the populace happy,
So, too, can the Buddhas’ field of blessings,
Make the multitudes peaceful and happy. 

As a clean, bright mirror
Reflects exact images of what appears before it.
So, too, does the Buddhas’ field of blessings,
According to beings’ minds, effect myriad rewards. 

COMMENTARY:

The field of blessings is also as a talented and wise king who can make the populace happy. He is able to rule his country so well that “Weapons are stored, and war horses put to pasture.” The people enjoy an age of peace and prosperity of “timely winds and rains, national security, abundant harvests, and peaceful and happy citizens.” All this is possible due to the king’s skill and wisdom. When the national leader is a wise and capable ruler, the citizens will be happy and blessed. There is a saying, “When one person is blessed, the masses will benefit in turn.” When the one leader does well, all the common people will share his fortune. So, too, can the Buddhas’ field of blessings, / Make the multitudes peaceful and happy. When one plants blessings before the Triple Jewel, before the Buddhas, one brings peace and happiness to ordinary people, just as that wise and skillful king can make his citizens happy.

What else is the field of blessings like? It is as a very clean, bright, spotless mirror, which, Reflects exact images of what appears before it. This mirror faithfully reflects the images of all the objects that pass in front of it. So, too, does the Buddhas’ field of blessings, / According to beings’ minds, effect myriad rewards. According to sentient beings’ minds, they receive all kinds of rewards or retributions. As one sows, so shall one reap. One who plants wholesome seeds reaps a wholesome fruit. One who plants evil seeds reaps an evil fruit. According to the karma created by their minds, sentient beings receive various rewards and retributions.

SUTRA:

Just as the herb agada,
Can cure one of every poison,
So, too, the Buddhas’ field of blessings
Does relieve the distress of every affliction. 

Just as the sun at dawn
Spreads illumination throughout the world.
So, too, the Buddhas’ field of blessings
Does dispel all darkness. 

COMMENTARY:

Just as the herb agada, / Can cure one of every poison. Agada is a Sanskrit word. It is the name of a medicinal herb which can cure every kind of illness. That is why the name translates as “no illness.” It can neutralize any kind of poison that one might be affected by. No matter what kind of poison one has ingested, one can take this medicine and it will cure one. So, too, the Buddhas’ field of blessings, like the medicine agada, can cure one of all poison-related illnesses. It does relieve the distress of every affliction. It relieves people of the poisons of greed, anger, and delusion. These are all afflictions. The Buddhas’ field of blessings can cure all of these poisons.

Just as the sun at dawn, when it has just come out, spreads illumination throughout the world. / So, too, the Buddhas’ field of blessings, / Does dispel all darkness. The darkness refers to beings’ ignorance and afflictions. It can destroy ignorance and transform afflictions into bodhi. Thus the Buddhas’ field of blessings is extremely powerful.

SUTRA:

Just as the clear, full moon
Universally sheds light o’er the vast earth,
Thus, too, the Buddhas’ field of blessings
Does extend to all places equally. 

COMMENTARY:

The healing power of the herb agada and the illumining force of the newly risen sun were used to describe the Buddhas’ field of blessings. Here is another analogy: Just as the clear, full moon / Universally sheds light o’er the vast earth. The pure light of the full moon shines upon the earth. It shines its light pervasively upon every place without discriminating which place is clean, which place is dirty. The light does not pick and choose the places it wants to illuminate.

Thus, too, the Buddhas’ field of blessings illumines all beings. All beings who plant blessings before the Buddhas will equally obtain rewards. Thus the field of blessings does extend to all places equally. Just as the moonlight shines upon all places equally, the Buddhas’ field of blessings is everywhere equal.

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