The Ten Dwellings

Chapter Fifteen

 

 

Sutra:

“Hearing that there is Bodhisattva conduct, that there is no Bodhisattva conduct, within the Buddhadharma his mind does not retreat. Hearing that Bodhisattvas cultivate and escape, cultivate and do not escape, within the Buddhadharma his mind does not retreat.

Commentary:

Within the Ten Dwellings is the Dwelling of Non-Retreat of which two dharmas have been discussed above. Now we will continue with the third. “Hearing that there is Bodhisattva conduct, that there is no Bodhisattva conduct, within the Buddhadharma his mind does not retreat. The Bodhisattva of Non-Retreat does not move his mind no matter what he hears, be it praise or slander. His mind does not retreat. Some people say Bodhisattvas basically don’t exist, how much the less can Bodhisattvas’ conduct be spoken of? Within Buddhism itself the Small Vehicle does not admit that there are Great Vehicle Bodhisattvas in the ten directions. The Great Vehicle Bodhisattva puts his feet firmly on the ground, and if someone says that there is or is not Bodhisattva conduct, he remains in a state of unmoving suchness. He is not controlled by words or moved by circumstances, and he deeply recognizes the Buddhadharma. No matter whether others are compliant or opposing, he does not retreat.

Hearing that Bodhisattvas cultivate and escape, cultivate and do not escape, within the Buddhadharma his mind does not retreat. People may criticize him, saying, “Why do you cultivate? Though you might cultivate all the time, you’ll still fall into hell. It’s of no use at all to cultivate. You cultivate, but you cannot leave the Triple Realm of desire, form, and formlessness. If you don’t cultivate, it’s still no problem because you are still within the three realms. Basically people are meant to revolve within the three realms. They have no way to get out of the turning wheel of the six paths. So Bodhisattvas who say they can get out of the three realms by cultivating are cheating people.”

On hearing this sort of thing, he doesn’t move. Whether they can get out of the three realms or not, his mind does not move, because his skill has reached the point where he remains in the position of Dwelling in Non-Retreat. Since he deeply understands the Buddhadharma in his mind, even when there is opposition, no matter what others say, he is not going to be moved by their words. He is not moved by any situation or any state, not only not by just these ten dharmas, but by hundreds, thousands, or tens of thousands of dharmas. None can move him. This is the samadhi power of the Bodhisattva who dwells in Non-Retreat.

The non-retreating Bodhisattva does not withdraw no matter what state he hears of.

The eight winds don’t move him,
As he sits upright in a purple golden Lotus.

If it exists and you say it doesn’t, that is false. If it does not exist and you say it does, that is also false. If you know yourself what is true, no matter what anyone says, you won’t be turned, because the light of wisdom illumines all empty falseness. So it says of the non-retreating Bodhisattva that within the Buddhadharma his mind does not retreat.

Sutra:

“Hearing that there were Buddhas in the past, that there were no Buddhas in the past, within the Buddhadharma his mind does not retreat. Hearing that there will be Buddhas in the future, that there will be no Buddhas in the future, within the Buddhadharma his mind does not retreat. Hearing that there are Buddhas in the present, that there are no Buddhas in the present, within the Buddhadharma his mind does not retreat. Hearing that the Buddhas’ wisdom is exhaustible, that the Buddhas’ wisdom is inexhaustible, within the Buddhadharma his mind does not retreat. Hearing that the three periods of time are a single mark, that the three periods of time are not a single mark, within the Buddhadharma his mind does not retreat. Those are the ten.

Commentary:

“Hearing that there were Buddhas in the past, that there were no Buddhas in the past, within the Buddhadharma his mind does not retreat. Some say that there were Buddhas in the past, such and such Buddhas; some say that there were none, because only at the time of Shakyamuni Buddha was there a Buddha, and before this there were none. The Theravada monks say this. The non-retreating Bodhisattva clearly understands the principles of the Buddhadharma and is not moved by external states. His mind can move states; states don’t turn his mind. You and I should take a look and see if this Bodhisattva is higher than we are. You think you are wise, but when someone praises you or slanders you, can you stay the same? If you can, you are probably drunk or asleep. Then perhaps you wouldn’t notice the difference between praise and blame. But if you are wide awake, not drunk, dreaming, or drugged, then although your ears hear them both the same, your emotional response is different, because your state is not as lofty as that of this Bodhisattva.

If one sees existence as non-existence,
one’s mind is naturally at peace.
When the nature is in samadhi, demons are
subdued, and every day is happy.
If false thoughts do not arise, then every place is peaceful.
Everything is okay and there is no problem.

You should all pay attention to the fact that the person translating today hasn’t eaten for three days. If his voice is weak, it’s because he’s extremely hungry, but he is sincere enough to go ahead and try to translate. He’s a novice who has a Master’s degree and who came to Gold Mountain to go hungry. He does all the ceremonies anyway, bows to the Avatamsaka Sutra, and does all of his other chores. If he can do a little, then he can do more. If he can do more, he can do everything. It is an inconceivable state he exemplifies which is part, though not all, of the Bodhisattva path. So don’t be afraid of starving to death. The Buddha will praise you saying, “Good indeed, good indeed, good man, that you are willing to renounce your body for the sake of the Buddhadharma! You are a true disciple.” That I have a disciple like this who is not afraid of starving means that I have not come to America in vain.

Last year we had six people who didn’t eat for eighteen days. Next year it will be for five weeks. If you dare, sign up. Those who want to leave home have to learn the Forty-Two Hands, the Shurangama Mantra, and have to be able to sit in meditation for two hours straight. Also, you should write a statement of why you want to leave home. If it is for the sake of eating well, wearing robes, or getting rich, then I won’t accept the application. If it’s for the sake of saving living beings and saving yourself because you see that living beings’ sufferings are too many, if it’s for the sake of propagating the Buddhadharma to cause it to spread throughout the world so that the blood, energy, and bones of the Buddha pervade every dust mote throughout every corner of the entire world, then I will consider your application. Write the reasons for your leaving home in Chinese or English. These are the rules for leaving home at Gold Mountain.

Hearing that there will be Buddhas in the future, that there will be no Buddhas in the future, within the Buddhadharma his mind does not retreat. Hearing that now there is a Buddha or there is not a Buddha, he understands the Buddhadharma and is not moved. He does not retreat; he is not moved by the state. Hearing that there are Buddhas in the present, that there are no Buddhas in the present, within the Buddhadharma his mind does not retreat. Hearing that the Buddhas’ wisdom is exhaustible, that the Buddhas’ wisdom is inexhaustible, within the Buddhadharma his mind does not retreat. Hearing those who don’t understand the Buddhadharma say that the Buddhas’ wisdom has a limit, “There will come a time when the Buddhas, too, will be stupid,” people listen and get upset and say, “What shall we do? We’d better not cultivate,” and they retreat. Hearing this talk, the Bodhisattva’s mind is not moved, and he does not retreat.

Hearing that the three periods of time are a single mark, that the three periods of time are not a single mark, within the Buddhadharma his mind does not retreat. “Which should we believe? Is it that they are the same? Or are they different?” People hear such talk and it throws them into a panic. They don’t know what to do. That’s called retreat. That one thought of ignorance arises, and they retreat. Bodhisattvas don’t have that one thought of ignorance.

Those are the ten. These are the ten kinds of dharmas.

Sutra:

“Disciples of the Buddha. This Bodhisattva should encourage the study of ten kinds of vast, great dharmas. What are the ten? They are: proclaiming that one is many, proclaiming that many are one; texts accord with meaning, meaning accords with texts; non-existence is existence, existence is non-existence; marks are no marks, no marks are marks; no nature is the nature, the nature is no nature.

Commentary:

“Disciples of the Buddha.” Dharma Wisdom again called out, “Disciples of the Buddha.” This Bodhisattva should encourage the study of ten kinds of vast, great dharmas. The Bodhisattva on the Dwelling of Non-Retreat should encourage and teach all living beings to cultivate and study these ten kinds of vast great dharmas, and he should do so himself as well. What are the ten? What are the ten kinds of vast, great dharmas? Why are they called vast and great? It is because these dharmas are so vast and inconceivable that people fail to believe and fail to understand them. What are the ten?

They are: proclaiming that one is many, proclaiming that many are one, saying one dharma is just all dharmas and all dharmas also are just one dharma; saying all fine motes of dust are just created from one fine mote of dust, and all find motes of dust, when again divided up, are still one fine mote of dust. A single fine mote of dust accumulates into many fine motes of dust, the accumulation of fine dust motes being “proclaiming many are one.” The many are also one.

One basis disperses into ten thousand-fold;
Ten thousand-fold all return to a single basis.

For example, this great earth is a single basis. Ten thousand-folds are born from this great earth. They grow up from it and are created from it. There are buildings, forests, flowers, plants, and trees; and all of them are begotten by this great earth. All of this will in the future return to the one earth. The flowers, plants, and trees—all living beings—are produced because of this great earth. Although they are not identical, still, they again return to the earth. Thus, “One basis disperses into ten thousand-fold; ten thousand-fold all return to a single basis.”

People’s bodies also have a unity, and that unity scatters into the limitless, and the limitless returns to the unity. If that unity can further become zero, then there is nothing at all. “Empty without a single thing.” That is,

Basically there is not even a single thing,
So where can the dust alight?

Where are you going to find any dust? There is none. There is nothing whatsoever. If you can awaken to this principle of emptiness, certify to this principle of emptiness, and enter this kind of samadhi of emptiness, then there are no afflictions—there is nothing whatsoever. That’s “One is many, and many are one.”

Texts accord with meaning, meaning accords with texts. When explaining Sutra texts one must follow their meaning. As to “meaning accords with texts,” the meaning must be in harmony with the text. The text must accord with the meaning, and the meaning also must accord with the text. There should be no obstruction of text and meaning.

For example, if the text says that in the Trayastrimsha Heaven, Shakra, Chief Among Gods, acts as Chief Among Gods, and if you say, “In the Trayastrimsha Heaven, King Yama acts as Ghost Yama and supervises the Ghosts,” that’s incorrect. That which is correct has been erroneously explained. If you say, “In the Trayastrimsha Heaven, Shakra, Chief Among Gods, governs one set of four continents under heaven,” that is an example of the text following the meaning. Governing one set of four continents under heaven is the meaning. “Meaning accords with text.” The Chief Among Gods who governs one set of four continents under heaven—if you want to take this backwards—is still Shakra, Chief Among Gods. That’s a case where “Texts accord with meaning, (and) meaning accords with texts.”

Non-existence is existence. Non-existence is just wonderful existence. Existence is non-existence. It is just true emptiness. True emptiness does not obstruct wonderful existence, so it say, “non-existence”. Wonderful existence is non-existence, so it does not obstruct true emptiness.

True emptiness is wonderful existence;
Wonderful existence is true emptiness.

Marks are no marks, no marks are marks. If you are apart from all marks, that is all dharmas. Right within marks, marks are no marks. If you can separate from marks, then just that is all dharmas. Right within marks, you should leave marks. Therefore it says, “Marks are no marks, no marks are marks.” It is right within marks that you should see them as empty. No nature is the nature. Previously it spoke of marks, and now it speaks of the nature. The nature and marks are also non-dual. The nature is no nature. It is right within marks that you should understand the nature. Therefore, “No nature is the nature, the nature is no nature.” Right within marks you should see them as empty, and you also want no nature. Within marks is the nature, and within the nature there are marks. The nature and marks are non-dual; the nature and marks are one suchness.

All of these doctrines are vast, great, and inconceivable. Ordinary people are not able to understand them.

Sutra:

“Why is that? From a desire to bring about increase of vigor, and with respect to all dharmas, be well able to escape. When one hears the Dharma, one understands it by oneself, not from the teachings of another.

Commentary:

“Why is that? What are the reasons that one should encourage the study of these ten kinds of vast, great dharmas? From a desire to bring about increase of vigor. In order to cause the Bodhisattvas, the Bodhisattvas of the Ten Dwellings, to be progressively superior, to be progressively victorious, and to augment their vigor, and with respect to all dharmas, be well able to escape. To escape means to understand all dharmas. When one hears the Dharma, the Dharma that one hears, one understands it by oneself. Then one is able to understand it on one’s own, not from the teachings of another.

VIII. The Dwelling of Pure Youth

Sutra:

“Disciples of the Buddha. What is the Bodhisattva’s Dwelling of Pure Youth? This Bodhisattva dwells in ten kinds of karma. What are the ten? They are: in physical conduct he does not err. In verbal conduct he does not err. In mental conduct he does not err. He undergoes birth as he intends. He knows the various kinds of inclinations of living beings. He knows the various kinds of understandings of living beings. He knows the various kinds of realms of living beings. He knows the various kinds of karma of living beings. He knows the formations and destructions of world-realms. He has spiritual fulfillments and self-mastery, and his conduct is without obstruction. Those are the ten.

Commentary:

“Disciples of the Buddha.” Here Dharma Wisdom Bodhisattva calls out again. He says, “What is the Bodhisattva’s Dwelling of Pure Youth? What does this position involve? This Bodhisattva dwells in ten kinds of karma. The Bodhisattva who dwells in Pure Youth is able constantly to dwell in ten kinds of karma and make no mistakes. What are the ten? What are the ten kinds of karma? They are: in physical conduct he does not err. In what he does with his body he does not make mistakes, whether errors or offenses. In verbal conduct he does not err. In his speech he makes no errors. When he talks, he does not say anything wrong. All he says is right. He absolutely does not say anything incorrect. In mental conduct he does not err. In mental activity he does not err. This means that all the considerations within his mind cannot be the striking up of defiled false thinking. All of you think it over: within the thoughts which people cannot see, the Bodhisattva himself is incapable of striking up erroneous false thinking. The Bodhisattva of the Dwelling of Pure Youth should be that way.

He undergoes birth as he intends. He is reborn according to his own intentions. He is reborn in his next life as whatever he intends to be. He undergoes birth as he wishes.

He knows the various kinds of inclinations of living beings. The Bodhisattva of the Dwelling of Pure Youth knows all the desires of living beings. The various kinds of karma done by the various kinds of living beings, the various kinds of retribution that they undergo, what the desires of all living beings are like—all that is known to him.

He knows the various kinds of understandings of living beings. He knows what it is that each and every living being understands. He knows the various kinds of realms of living beings. He further knows what is done by the living beings in each and every realm. Take a look at living beings. In the realm of bees they make honey. Basically, when bees sting people, it’s very painful, but they make honey which is sweet, and everyone likes to eat it. If you eat a bite of honey and get stung by a bee, it’s uncomfortable. But it’s very sweet to eat if the bees do not sting you. Mosquitoes drink people’s blood, and ants can find things to eat anywhere. There are various kinds of karma in various kinds of realms, and within the twelve categories of living beings, there are further many different kinds of realms within each category.

He knows the various kinds of karma of living beings. He also knows the various kinds of karma done by all living beings. For example, why is a dog a dog? It’s because it created the karma of a dog, so it’s a dog. Cats have done the karma of cats, so they are cats. Why do mice steal food all the time? Be careful, all of you. It’s because while they were people, as Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, Upasakas, Upasikas, studying the Buddhadharma, they kept going into the kitchen to steal things to eat. They kept on stealing and turned into mice. You see? It’s hilarious and lots of fun. If you’re not concerned about becoming a mouse, just try it out. This is a kind of karma that’s really not bad at all. So then you say, “After this I won’t steal food from the kitchen, but can I look at it?” Looking is stealing. Two of my disciples came into my room and looked at things and strangely enough, some very important things of mine were lost—they disappeared. Sometimes, even if you look, that’s stealing. So you should be such that,

The eyes see forms and inside there is nothing;
The ears hear defiling sounds, but the mind does not know.

Today, I put a young disciple of mine in a cage, thinking that this would spur him to cultivate and sit in meditation. Who would have thought that he’d still strike up false thinking, listening to a tapping on the window. When he looked, there was nothing there. That was just the good Dharma Protecting Spirits telling you not to have false thinking, but to cultivate well. They were instructing you, don’t you know? As to the various kinds of karma, there is no way to finish speaking of how many kinds there are. You will undergo the same kind of retribution as the karma you create. If you create cat karma, you’ll be a cat. If you do dog karma, you’ll be a dog. If you do mouse karma, you’ll be a mouse. If you do bee karma, you’ll go off to be a bee. You see, “A thousand changes and ten thousand transformations.” If you have spiritual penetrations, you can be whatever you like. Isn’t that wonderful?

He knows the formations and destructions of world-realms. He knows how the world-realms are produced, and how they will be extinguished in the future. This also means knowing how people are born and how they die. He has spiritual fulfillments and self-mastery, and his conduct is without obstruction. He also has the penetration of spiritual fulfillments and transformations of comfort and ease without end. These work without obstruction. Whatever you want to do, you do. If my young disciple had spiritual penetrations, the cage couldn’t hold him and he could come and go as he pleased. So after this, when you come to Gold Mountain Monastery, get right into your cage. Every four hours you can come out for five minutes, at the most, to play. Within those five minutes you can roam to the east and to the west, look to the south and north. Within those five minutes you can find people to talk to, do too much talking, too much looking, and too much playing—anything at all.

Those are the ten. Those are the ten kinds. If the cage can’t contain you, if you don’t need to open the door but can go right through the walls, then you can do as you please. But before you have that kind of attainment, you can’t be so casual. Today I’m telling you this rule.

Sutra:

“Disciples of the Buddha. This Bodhisattva should encourage the study of ten kinds of dharmas. What are the ten? They are: knowing all Buddhalands; moving all Buddhalands; maintaining all Buddhalands; contemplating all Buddhalands; going to all Buddhalands; traveling through countless world realms; receiving countless Buddhadharmas; displaying bodies of sovereign transformation; emitting a vast, great, and all-pervasive sound; and in a single kshana, serving and making offerings to countless Buddhas.

Commentary:

Dharma Wisdom Bodhisattva again called, “Disciples of the Buddha. The Bodhisattva on the Dwelling of Pure Youth should also encourage the study of ten kinds of Dharma doors. This Bodhisattva should encourage the study of ten kinds of dharmas. What are the ten? They are: knowing all Buddhalands; moving all Buddhalands. The Bodhisattva on the Dwelling of Pure Youth should know all the Buddhalands of all Buddhas in all the ten directions and three periods of time. He should know what direction this land is in and what direction that country is in. Knowing what Buddhaland is in what direction, if he wishes to cause a particular Buddhaland of a particular Buddha to quake, he can do so. But it is necessary to first know the location of that land. Maintaining all Buddhalands. He supports any given Buddhaland. Buddhalands also have formation, dwelling, destruction, and emptiness. At that time you should protect them. You should protect the Buddhalands of every Buddha.

Contemplating all Buddhalands. You should also contemplate the causes and conditions to determine what you should protect and what you shouldn’t protect. Going to all Buddhalands. Not only should you contemplate all Buddhalands, but you should also travel to those Buddhalands. Traveling through countless world realms. So the Bodhisattva on the Dwelling of Pure Youth travels through limitless worlds. Receiving countless Buddhadharmas. Why does he go to all those worlds? So as to receive and accept the Dharma spoken by all Buddhas. He goes to listen and receive those Buddhas’ Dharmas.

Displaying bodies of sovereign transformation. He displays self-mastery. Where there was nothing he creates something; where there was something, he causes it to disappear. From the small, the great is created by transformation. From the great, the small is created by transformation. According to the inclinations of his mind, he can conjure endless transformations.

Emitting a vast, great, and all-pervasive sound. He speaks the Buddhadharma by emitting his vast and long tongue and sending the sound throughout all Buddhalands. And in a single kshana, serving and making offerings to countless Buddhas. Within a single kshana—a very short time, a single thought—he can serve and make offerings to Buddhas of the ten directions and three periods of time. He has that kind of wonderful function of spiritual penetrations.

Sutra:

“Why is that? From a desire to bring about increase of vigor, and be able to obtain skillful proficiency with all Dharmas. When one hears the Dharma, one understands it by oneself, not from the teachings of another.”

Commentary:

“Why is that? Why does the Bodhisattva Dwelling in Pure Youth exhort cultivation of these ten kinds of Dharma doors? It is because he wants to cause Bodhisattvas on the Dwelling of Pure Youth to increase their vigor even more. From a desire to bring about increase of vigor, and be able to obtain skillful proficiency with all Dharmas. He is able to make even more progress in the 84,000 Dharma doors spoken by the Buddha and to be expedient and clever with regard to every Dharma door. When one hears the Dharma, one understands it by oneself. Whatever dharmas are spoken by the Buddha in the Dharma assembly, he himself suddenly comprehends and is able to see right through, awaken to, and understand the real and actual appearance of all dharmas, not from the teachings of another.” It is not necessary for the Buddha to come again to teach him in detail.

IX. The Dwelling of Dharma Prince

Sutra:

“Disciples of the Buddha. What constitutes the Bodhisattva’s Dwelling as a Dharma Prince? This Bodhisattva skillfully knows ten kinds of Dharmas. What are the ten? They are: Skillfully knowing how living beings undergo rebirth; skillfully knowing the manifestation and arisal of all afflictions; skillfully knowing the continual flow of habitual energies.

Commentary:

“Disciples of the Buddha.” Dharma Wisdom Bodhisattva again called out, “ What constitutes the Bodhisattva’s Dwelling as a Dharma Prince? What constitutes the Bodhisattva abode of the Dharma Prince? Because the Buddha is the Dharma King, the Bodhisattva dwelling as a Dharma Prince is the disciple of the Buddha, the Dharma King. This Bodhisattva skillfully knows ten kinds of Dharmas. The Bodhisattva on this level of accomplishment, about to advance to the Buddha’s position, should study ten kinds of dharmas. What are the ten? What are the ten dharmas he knows in detail? They are: Skillfully knowing how living beings undergo rebirth; he is well versed in the knowledge of all living beings, that is to say, he knows clearly how all living beings create karma and undergo retribution. He knows how they undergo birth and death. He knows the causes and conditions of living beings in all categories.

Skillfully knowing the manifestation and arisal of all afflictions; he also knows why all living beings produce afflictions. He knows why the afflictions appear. Skillfully knowing the continual flow of habitual energies. Living beings’ habits are like waves of water—continual and not cut off. He knows that doctrine, too. All living beings’ past habits join with this life’s habits to form next life’s habitual energies, and it continues without cease. They flow continuously without being broken off. Former causes bring about later effects. How does the Bodhisattva know? It is because he has certified to the attainment of the knowledge of past lives that he is able to know the habitual energies of living beings.

From fully understanding each of their potentials and affinities he can “contemplate the opportunity to entice with the teaching and dispense the medicine according to the sickness.”

Sutra:

“Skillfully knowing the practice of expedient means; skillfully knowing limitless Dharmas; skillfully knowing all awesome deportments; skillfully knowing the differentiations of world-realms; skillfully knowing the events within the boundaries of the past and future; skillfully knowing the proclaiming of worldly truth; and skillfully knowing the proclaiming of truth in the primary sense. Those are the ten.

“Disciples of the Buddha, this Bodhisattva should encourage the practice of ten kinds of Dharmas. What are the ten? They are: The skill-in-means of the position of Dharma King; the rules of the position of Dharma King; the palaces of the position of Dharma King; the undertakings of the position of Dharma King; the contemplations of the position of Dharma King; the anointment of the crown of the Dharma King; the maintenance by power of the Dharma King; the fearlessnesses of the Dharma King; the repose of the Dharma King; and the praises of the Dharma King.

Commentary:

In dwelling as a Dharma Prince, the Bodhisattva has other dharmas such as skillfully knowing the practice of expedient means. He is aware of what expedients he should use—he well knows what dharmas he should manifest. He knows what body and appearance to assume to speak dharma and take people across. Whatever dharma he should use to teach and transform people is the very dharma that he uses. Skillfully knowing limitless Dharmas. The Bodhisattva illumines the real mark of all dharmas. He deeply enters the Sutra Store and has wisdom like the sea. He well knows limitless, wonderful dharmas. The Bodhisattva on the Dwelling of Dharma Prince understands and comprehends them all.

Skillfully knowing all awesome deportments—the Bodhisattva is well versed in the 3,000 awesome deportments and 80,000 minor practices. Skillfully knowing the differentiations of world-realms. He is very well versed in whatever difference worlds have; he knows all worlds’ productions, dwellings, destructions, and emptiness. Skillfully knowing the events within the boundaries of the past and future. He knows well the events of the boundaries of before and afterwards. He also knows how former thoughts of living beings arise and how later thoughts arise in people’s minds. Skillfully knowing the proclaiming of worldly truth. He knows what worldly dharmas to speak for common people, also skillfully knowing the proclaiming of truth in the primary sense. He also knows how to speak world-transcending dharmas. He knows how to express the world-transcending primary meaning for living beings so they will cultivate the primary meaning. Those are the ten.

“Disciples of the Buddha,” Dharma Wisdom Bodhisattva again calls out, “this Bodhisattva should encourage the practice of ten kinds of Dharmas. What are the ten? They are: The skill-in-means of the position of Dharma King —all the clever methods of speaking established by the Dharma King, and how such expedient devices are established when one has assumed the position of the Dharma King. The rules of the position of Dharma King —all of the rules of deportment of the Dharma King, how he should conduct himself and what ceremonies and rituals he should perform. The palaces of the position of Dharma King—how a Dharma King should dwell in the palaces.

The undertakings of the position of Dharma King—which modes of propriety a Dharma King must employ when undertaking each kind of ritual should also be known, along with the contemplations of the position of Dharma King. At the level of Dharma King, one contemplates the causes and conditions. That is to say:

In entering (the palace), he observes his father, the Emperor,
and contemplates the one of his voice and his facial expression
In coming out, he observes the host of ministers,
and contemplates their respective worthiness or negligence.

The anointment of the crown of the Dharma King—the rite of being anointed on the crown by all Buddhas when one assumes the position of Dharma King. The maintenance by power of the Dharma King—how the Dharma King powerfully maintains all dharmas. The fearlessnesses of the Dharma King—how the Dharma King is fearless and afraid of nothing. The repose of the Dharma King—how the Dharma King sleeps—even that should be known. And the praises of the Dharma King—what the Dharma King should praise. The Bodhisattva dwelling on the Dwelling of Dharma Prince is well versed in the knowledge of all of these Dharmas. He should study these dharma rules himself and also encourage other beings to study these dharma regulations.

Sutra:

“Why is that? From a desire to bring about increase of vigor and unobstruction of mind. When one hears the Dharma, one understands it by oneself, not from the teachings of another.”

Commentary:

Why is that? Why does the Bodhisattva on the level of the Dwelling of Dharma Prince wish to study these ten dharmas? It is from a desire to bring about increase of vigor. It is because he wishes to cause Bodhisattvas dwelling as Dharma Princes to make wholesome progress and have unobstruction of mind—to have no obstructions in their minds and to have no attachments .

When one hears the Dharma, one understands it by oneself, not from the teachings of another. He hears this Dharma himself and can understand it. There is no need to have a Buddha go out of his way to expend effort in teaching him.

X. The Dwelling of Anointment of the Crown

Sutra:

“Disciples of the Buddha, what is the Bodhisattva’s Dwelling of Anointment of the Crown? This Bodhisattva attains the accomplishment of ten kinds of wisdom.

Commentary:

“Disciples of the Buddha”, Dharma Wisdom, the Great Knight, addresses them again and says, “what is the Bodhisattva’s Dwelling of Anointment of the Crown? When the Bodhisattva is about to realize the position of Dharma King, he must first be anointed. All the Buddhas of the ten directions use sweet dew to anoint the Bodhisattva’s crown. This Bodhisattva attains the accomplishment of ten kinds of wisdom. He must accomplish ten kinds of inconceivable wisdom in order to reach the level of the Bodhisattva Dwelling of Anointment of the Crown.

Sutra:

What are the ten? They are: Quaking numberless world-realms; illumining numberless world-realms; sustaining numberless world-realms; going to numberless world-realms; adorning and purifying numberless world-realms.

Commentary:

What are the ten? What are the ten kinds of wisdom which a Bodhisattva on the Dwelling of Anointment of the Crown should accomplish? They are: Quaking numberless world-realms. The wisdom of the Bodhisattva is such that he knows what should be done and what should not be done. He has a kind of awesome spiritual power of wisdom and knows what worlds should quake, and he manifests six kinds of earthquakes to subdue all living beings. The six are: quaking, roaring, crashing, shaking, surging, and rising. Quaking is quaking of the earth, but the manifestations of an earthquake by Bodhisattvas cannot harm anyone. Rather, it can cause all living beings to awaken. Roaring means the earth emits a roaring sound. Crashing is as when mountains crash together; shaking makes the earth move; surging means the earth spews out water or fire: rising means that the earth pushes up. Those are the six kinds. In the numberless world-realms some worlds should quake, some should not. How many should? Limitless numbers. How many should not? Also limitless numbers.

Illumining numberless world-realms. The light of the wisdom of the Bodhisattva dwelling in Anointment of the Crown illumines how many worlds? Numberless worlds. Sustaining numberless world-realms. Worlds go through phases of formation, dwelling, destruction, and emptiness. The Bodhisattva on the Dwelling of Anointment of the Crown can cause the world to abide a little longer. He uses the power of his spiritual penetrations to protect and support the world and keep it from being destroyed. Going to numberless world-realms. In limitless worlds there are limitless Buddhas. The Bodhisattva goes to all those worlds to make offerings to and serve all those Buddhas. Adorning and purifying numberless world-realms. He can adorn and purify its worlds and thereby cause them to be extremely adorned and pure. The Bodhisattva dwelling in Anointment of the Crown has this kind of wisdom.

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