The Ten Dwellings

Chapter Fifteen

 

 

 

Sutra:

Of all that existed in past realms,
Their substance, nature, and marks just as they are:
Wishing to completely know their previous dwellings,
The Bodhisattva first becomes resolved.

All of living beings’ knots and delusions,
Their continual arisal and habitual energies:
Wishing to know how to ultimately exhaust them,
The Bodhisattva first becomes resolved.

Commentary:

Of all that existed in past realms—all the events that happened in former lives--their substance, nature, and marks just as they are—the make-up, fundamental nature and characteristics of each of those events. Wishing to completely know their previous dwellings. Wishing to understand the causes and effects of past lives, the Bodhisattva first becomes resolved. The Bodhisattva, because of these causes and conditions, brings forth the Buddha mind and dwells in the Dwelling of the First Resolve.

All of living beings’ knots and delusions. All living beings have karma that they create and delusions as well. Their continual arisal and habitual energies. The seeds are continuous, and so is the affliction. Affliction and the arisal of habits are continuous and uninterrupted. Wishing to know how to ultimately exhaust them. Desiring to know how these seeds and habits can ultimately be put to an end, the Bodhisattva first becomes resolved. The Bodhisattva, because of these causes and conditions, brings forth the great Bodhi mind.

Sutra:

According to that which is established by living beings,
The various kinds of paths of discourse, speech and languages:
Wishing to completely know such worldly truths,
The Bodhisattva first becomes resolved.

All dharmas leave the spoken word.
Their nature is empty, still, extinct, with nothing created.
Wishing to completely understand and penetrate the true meaning,
The Bodhisattva first becomes resolved.

Commentary:

According to that which is established by living beings—Living beings in the world establish a great variety of languages. Every kind of living being has its own language. Right within the human species are many different countries, each with its different languages and dialects. The various kinds of paths of discourse, speech and languages. The types of beings in the world are different, so their languages vary. That is a mundane, worldly truth, so it says, wishing to completely know such worldly

truths—all the worldly dharmas should also be known. The Bodhisattva, because of this, first becomes resolved. Because he wants to know the multiple paths of languages, he dwells in the First Dwelling, that of First Bringing Forth the Resolve.

All dharmas leave the spoken word. With respect to every single dharma, “Whatever is spoken is not the real meaning.” All spoken dharmas are not genuine, because the true and real is apart from characteristics of languages, literature, and conceptual thought.

Sweep away all dharmas;
Separate from all marks.
True, genuine dharmas are apart from words; they cannot be expressed verbally.
The path of words is cut off;
The place of the mind’s activity is extinguished.

This is the principle and substance of the actual mark. Their nature is empty, still, extinct, with nothing created. The self-nature of all dharmas is empty and has no true substance. Thus, it is empty and without an agent or that which is done. There is no agent and nothing acted upon: both are non-existent. Wishing to completely understand and penetrate the true meaning. Wishing to understand this genuine principle, the Bodhisattva because of this first becomes resolved. Because of this wish, the Bodhisattva dwells in the position of First Bringing Forth the Resolve.

Sutra:

Wishing to completely quake the countries of the ten directions,
And overturn all the great seas,
To be endowed with great spiritual penetrations of all Buddhas,
The Bodhisattva first becomes resolved.

Wishing that a single hair pore, emitting light,
Universally illumine limitless lands of the ten directions,
And that in every beam of light, all become enlightened,
The Bodhisattva first becomes resolved.

Wishing to have difficult-to-conceive of Buddha kshetras,
All settled in his palm and yet not move,
Knowing everything is like an illusory transformation,
The Bodhisattva first becomes resolved.

Commentary:

Wishing to completely quake the countries of the ten directions. The Bodhisattva manifests great spiritual penetrations to cause the lands of the ten directions to quake in six ways and overturn all the great seas. He causes all the great seas to be turned upside down in order to force the water out of them. To be endowed with great spiritual penetrations of all Buddhas. Why can he do that? Because he is complete with the spiritual penetrations of all Buddhas. The Bodhisattva because of this, first becomes resolved. The Bodhisattva, because of these various causes and conditions, dwells in the First Dwelling, that of First Bringing Forth the Resolve.

Wishing that a single hair pore, emitting light. Bodhisattvas desire to emit a great store of light from a single hair pore, to universally illumine limitless lands of the ten directions. One hair pore shines and lights up the lands of the ten directions. And that in every beam of light, all become enlightened. Each hair pore emits light and each ray illumines all living beings, causing them to bring forth the thought for Bodhi. The Bodhisattva, because of this, first becomes resolved. On account of these various causes and conditions and states, the Bodhisattva dwells in the position of First Bringing Forth the Resolve.

Wishing to have difficult-to-conceive of Buddha kshetras. A Bodhisattva of the Ten Dwellings wishes to have an inconceivable number of Buddhalands all settled in his palm and yet not move —those Buddhalands remain motionless in the palm of his hand. All the Buddhalands are not small, but they fit in his palm. His palm is not big, but it contains the ten direction Buddhalands—such an inconceivable state! Knowing everything is like an illusory transformation. Why? He understands that all states are like an illusion and a transformation; that nothing is real. Using this spiritual penetration and wondrous functioning, the Bodhisattva first becomes resolved.

Sutra:

Wishing to have living beings in limitless kshetras,
Settled on the tip of a hair and yet not be confined,
Completely knowing that no persons and no self exist,
The Bodhisattva first becomes resolved.

Wishing, with a single hair, to scoop out the water of the sea,
Until all the great seas are completely dry,
And to know exactly how many dips it will take to do so.
The Bodhisattva first becomes resolved.

When inconceivably many countries,
Are all crushed into dust motes with no exception,
Wishing to completely discriminate and know their numbers,
The Bodhisattva first becomes resolved.

In limitless kalpas of the past and future,
Are marks of the formation and destruction of all world-realms;
Wishing to completely penetrate and exhaust their boundaries,
The Bodhisattva first becomes resolved.

In the three periods of time are all of the Thus Come Ones,
All Solitarily Enlightened Ones and all Sound Hearers;
Wishing to know their dharmas completely with no exception,
The Bodhisattva first becomes resolved.

Commentary:

Wishing to have living beings in limitless kshetras. The Bodhisattva on the Ten Dwellings wishes to cause the living beings in limitless Buddha-fields to be settled on the tip of a hair and yet not be confined. He wants them to fit onto a single hair without being crowded. Although the hair is small, still it will hold all those living beings. The space will not be too small. They will not feel cramped—there will still be a lot of room. Completely knowing that no persons and no self exist. Why is it like that? Because the Bodhisattva understands that the state of no self or people includes all the myriad forms of existence. The Bodhisattva first becomes resolved on Bodhi . That is why the Bodhisattva dwells on the position of First Bringing Forth the Resolve.

Wishing, with a single hair, to scoop out the water of the sea—using a single hair to drop by drop, dry out the great ocean, until all the great seas are completely dry—to put the sea on a hair and to scoop up the sea and dry it up; wishing to have the spiritual powers to cause the sea to be emptied. Do you believe it? It can’t be done. You don’t believe it? The Buddhas and Bodhisattvas have the power to do it. And to know exactly how many dips it will take to do so. They are able to discriminate and know how many hair dippings will dry up the entire ocean. The Bodhisattva, because of this, first becomes resolved. The Bodhisattva on the position of First Bringing Forth the Resolve can do this.

When inconceivably many countries. In the worlds of the ten directions, all the inconceivable lands, all those Buddhalands, are all crushed into dust motes with no exception. All of them are ground into fine powder, into dust motes, and not a single world remains. Wishing to completely discriminate and know their numbers—the Bodhisattva knows how many motes of dust there are. The Bodhisattva first becomes resolved.

In limitless kalpas of the past and future—past and future include all present worlds-- are marks of the formation and destruction of all world-realms—how all worlds are produced, dwell, decay, and become void—they know how all that appears. Wishing to completely penetrate and exhaust their boundaries. The Bodhisattva wants to clearly know the limits of the production, dwelling, decay, and becoming void of the worlds. The Bodhisattva, because of this, first becomes resolved.

In the three periods of time are all of the Thus Come Ones—all the Buddhas of the three periods of time, the past, the present, and the future.

All Solitarily Enlightened Ones and all Sound Hearers. This speaks of the Buddha, the Dharma, and the Sangha. As to all Solitarily Enlightened Ones, when there is no Buddha in the world, they cultivate the Twelve Links of Conditioned Co-production and awaken to the Way. Thus, they are called Solitarily Enlightened Ones. When a Buddha is in the world, those who cultivate the Twelve Links of Conditioned Co-production and become enlightened are called Ones Enlightened to Conditions. As to Sound Hearers, they cultivate the Dharma of the Four Truths and become enlightened to the Way. They are called Arhats. Wishing to know their dharmas completely with no exception. The Bodhisattva wants to know how it is that one becomes a Thus Come One, how it is that one becomes a Sound Hearer or One Enlightened to Conditions. With the intention of completely knowing these kinds of dharmas, the Bodhisattva first becomes resolved.

Sutra:

All the limitless, boundless worlds
Wishing with a single hair to raise them up,
Completely comprehending their substance and their marks,
The Bodhisattva first becomes resolved.

Commentary:

All the limitless, boundless worlds—this is the Saha world, and besides it there are also limitless, boundless other worlds. Wishing with a single hair to raise them up. The Bodhisattva who has spiritual penetrations uses a single strand of hair and collects together all the limitless and boundlessly many worlds. A single hair is very fine, very small. It has no strength—it is very light. However, he can assemble limitless and boundless numbers of worlds by using a single strand of hair to assemble them together. This is something that is not easy to do, but for a Bodhisattva with spiritual penetrations it is very easily done.

Completely comprehending their substance and their marks. The Bodhisattva clearly understands the substance of all those limitless and boundless worlds and the characteristics of all those worlds. The Bodhisattva, because of this, first becomes resolved. On account of these kinds of causes and conditions, the Bodhisattva dwells in this position of the Dwelling of First Bringing Forth the Resolve.

Sutra:

The limitless, countless, encircling mountains
Wishing to make them enter completely into a hair pore,
Coming to know their magnitudes, whether large or small,
The Bodhisattva first becomes resolved.

Commentary:

There are limitless, boundless worlds, and there are also the limitless, countless, encircling mountains—and outside of them are rings of fragrant seas. All of this proves that the mountains are extremely great. But wishing to make them enter completely into a hair pore. The Bodhisattva with spiritual penetrations who first brings forth the thought can make the vast encircling mountains completely fit into a hair pore, coming to know their magnitudes, whether large or small. The encircling mountains are big, or perhaps they are small, but in a hair pore the Bodhisattva on the Ten Dwellings is aware of them. The Bodhisattva, because of this, first becomes resolved. Therefore, the Bodhisattva, wishing to cultivate this kind of miraculous use of spiritual penetrations, dwells within the First Dwelling, the Dwelling of First Bringing Forth the Resolve.

Sutra:

Wishing with a single wondrous sound that’s quiescent and still
To universally respond in the ten directions and proclaim according to kind,
In that way bringing all to purely, clearly, understand,
The Bodhisattva first becomes resolved.

The dharmas of the languages of all living beings
With a single word are proclaimed to their exhaustion.
Wishing to completely know their self- nature,
The Bodhisattva first becomes resolved.

Of worldly sounds of speech, none is not made,
Causing all to understand and certify to still extinction.
Wishing to obtain a wonderful tongue faculty such as that,
The Bodhisattva first becomes resolved.

Commentary:

Wishing with a single wondrous sound that’s quiescent and still. The Buddha speaks the Dharma with a single sound, and so it says, “Wishing with a single wondrous sound that’s quiescent and still”, to universally respond in the ten directions and proclaim according to kind. So he universally responds in the ten directions to each being according to his kind:

The Buddha speaks the Dharma with but a single sound.
And living beings each according to their kind, can understand.

The Buddha’s Dharma universally resounds everywhere, in accordance with each variety of potentials to hear, and all living beings of the ten directions are taken across to liberation. According to their kinds, he proclaims this inconceivably wonderful Dharma, in that way bringing all to purely, clearly, understand. In this way, he causes all living beings to understand this kind of Dharma sound. The Bodhisattva, because of this, first becomes resolved. Since the Bodhisattva wishes to obtain this kind of wonderful use of spiritual penetrations, he dwells in the position of Dwelling of First Bringing Forth the Resolve.

The dharmas of the languages of all living beings—the languages of all living beings of the three existences, those kinds of methodical dharmas, that is all human languages, the languages of every country, the languages of all animals, the languages of all the other kinds of living beings are all used and, with a single word are proclaimed to their exhaustion. The Bodhisattva with spiritual penetrations can pronounce all the sounds of all languages in a single sentence. Wishing to completely know their self-nature. The Bodhisattva wishes to understand the self-nature of these languages—each kind of language, the language of each kind of living being. The Bodhisattva, because of this, first becomes resolved. The Bodhisattva brings forth the thought to dwell on this Dwelling of First Bringing Forth the Resolve.

Of worldly sounds of speech, none is not made. All the sounds of all the worlds’ languages can be pronounced, causing all to understand and certify to still extinction, causing all living beings to understand and to be certified to attainment of this permanent, tranquil Dharma. Wishing to obtain a wonderful tongue faculty such as that. The Bodhisattva wants to obtain this wonderful speech faculty, which allows him to speak fluently in any language and everywhere proclaim all wonderful dharmas. The Bodhisattva first becomes resolved.

The Bodhisattva for these reasons, dwells in this Dwelling of First Bringing Forth the Resolve.

Sutra:

Wishing that all world-realms of the ten directions,
With their marks of formation and destruction, can all be seen,
And to completely know that they are produced from discriminations,
The Bodhisattva first becomes resolved.

All the world-realms in the ten directions,
Are completely filled with Thus Come Ones.
Wishing to completely know the Dharmas of those Buddhas,
The Bodhisattva first becomes resolved.

There are limitless bodies of repeated transformations,
Equal to the fine dust motes of all world-realms.
Wishing to completely penetrate how they arise from the mind,
The Bodhisattva first becomes resolved.

In the past time, the future, and the present,
There are limitless, numberless, Thus Come Ones.
Wishing in a single thought to know them all,
The Bodhisattva first becomes resolved.

Wishing that the proclamation of a single phrase of Dharma
For an asamkhyeya kalpa not be exhausted,
And that all the texts and meanings not be the same,
The Bodhisattva first becomes resolved.

Commentary:

Wishing that all world-realms of the ten directions. The Bodhisattva on the Ten Dwellings wants it that all worlds in the ten directions with their marks of formation and destruction—the various marks of creation, dwelling, decay, and emptiness-- can all be seen. The Bodhisattva wishes to completely see them and understand them, and to completely know that they are produced from discriminations—and know that their creation, dwelling, decay, and emptiness are all brought about because of the thoughts and discriminations on the part of living beings. The Bodhisattva , because of this, first becomes resolved. Since it is this way, the Bodhisattva dwells in this position, of First Bringing Forth the Resolve.

All the world-realms in the ten directions. All the worlds in the ten directions and the three periods of time, are completely filled with Thus Come Ones. In every world there is a Thus Come One, a Buddha, who is teaching and transforming living beings. Since there are limitless and numberless worlds in all, there are one-does-not-know-how-many Buddhas filling those worlds of the ten directions. Wishing to completely know the Dharmas of those Buddhas—wishing to understand all the Dharma spoken by all those Buddhas-- the Bodhisattva , because of this, first becomes resolved.

There are limitless bodies of repeated transformations—wishing to obtain limitless and boundless many bodies of varied kinds of transformations--equal to the fine dust motes of all world-realms. Bodies as many as all the fine motes of dust in the worlds of the ten directions—that many bodies—are produced by the Bodhisattvas by transformation. Wishing to completely penetrate how they arise from the mind. All those various kinds of wonderful employments of spiritual penetrations still do not go beyond the mind; they still are produced from the mind. The Bodhisattva , thus motivated, first becomes resolved. The Bodhisattva of the Ten Dwellings, due to all those previous circumstances, dwells in the Dwelling of First Bringing Forth the Resolve.

In the past time, the future, and the present—those three periods of time--there are limitless, numberless, Thus Come Ones. There are limitless and boundlessly many Buddhas. Wishing in a single thought to know them all —to completely know the number of all Buddhas in one single thought--the Bodhisattva, because of those reasons, first becomes resolved. The Bodhisattva of the Ten Dwellings, because of this, dwells in the Dwelling of First Bringing Forth the Resolve.

Wishing that the proclamation of a single phrase of Dharma. The Bodhisattva wishes that the proclamation of a single perfect phrase of Buddhadharma for an asamkhyeya kalpa not be exhausted. At the end of limitless and boundlessly many kalpas, it would still not be finished; that single sentence of Dharma would not be spoken to the end. That one sentence could express all Dharmas, and still not be used up or spoken to the end. And that all the texts and meanings not be the same, to make all the texts and the meanings—some texts follow the meaning, some meanings follow the text—each not the same; the Bodhisattva, because of this, first becomes resolved. Wanting to fulfill this kind of wish, the Bodhisattva dwells in the position of the Dwelling of First Bringing Forth the Resolve.

Sutra:

In the ten directions, all the living beings,
Have marks of birth and death, according to their flowing and turning.
Wishing in a single thought to clearly penetrate them all,
The Bodhisattva first becomes resolved.

Wishing with the karma of body, speech, and mind,
To go everywhere in the ten directions without obstruction,
And know that the three periods of time are all empty and still,
The Bodhisattva first becomes resolved.

The Bodhisattva, having once thus first brought forth the resolve,
Should go throughout the countries of the ten directions,
To venerate and make offerings to all Thus Come Ones,
Which bring about irreversibility.

The Bodhisattva, bravely seeking the Buddha Way,
Dwells in birth and death without weariness or satiation,
And extols for others so they can practice accordingly,
Which brings about irreversibility.

In limitless kshetras throughout worlds of the ten directions,
In each is one acting as an Honored Lord.
Who speaks that way to all Bodhisattvas,
Which brings about irreversibility.

Commentary:

In the ten directions, all the living beings. All of the living beings in the worlds of the ten directions, have marks of birth and death, according

to their flowing and turning. All the different kinds of living beings are born and then die, die and then are reborn, flowing and turning within the wheel of birth and death, in an endless cycle whose beginning cannot be found.

They flow and turn in the wheel of the six destinies, being born and then dying, dying and then being reborn—having the marks of birth and death, of production and extinction. Wishing in a single thought to clearly

penetrate them all. Why do Bodhisattvas cultivate? They cultivate to completely understand and penetrate the marks of birth and death of living beings—how it is that they can cause living beings to turn back from flowing into the six dusts and return to the flow of the sages’ Dharma nature.

The Bodhisattva, because of such reasons, first becomes resolved. Because Bodhisattvas want to obtain this kind of wisdom eye, they dwell in the position of First Bringing Forth the Resolve.

Wishing with the karma of body, speech, and mind. The Bodhisattva also wants to employ karma of the body, karma of the mouth, and karma of the mind—the three karmas of body, mouth, and mind—in order to go everywhere in the ten directions without obstruction. His body, in a single thought, can pervade the ten directions. His karma of speech can also, in a single thought, pervasively teach living beings in the worlds of the ten directions. His mental karma can also, within a single thought, make offerings to limitless Buddhas, pervasively throughout the ten directions. That is the meaning of going everywhere in the ten directions without obstruction. They can do whatever they want to do. As it is said, “No place does he go where he is not at ease.” And know that the three periods of time are all empty and still. The Bodhisattva knows that the three periods of time are all empty, that

Past time cannot be got at.
Present time cannot be got at.
Future time cannot be got at.

The Bodhisattva, because of these reasons, first becomes resolved. The Bodhisattva, for this reason, dwells in the position of First Bringing Forth the Resolve.

The Bodhisattva, having once thus first brought forth the resolve—the Bodhisattva of the Ten Dwellings, after he has brought forth this kind of great thought for Bodhi—how should he be? He should go throughout the countries of the ten directions. He should also bring forth the great thought for Bodhi and go to all the Buddhalands of the countries of the ten directions, to do what? To venerate and make offerings to all Thus Come Ones—to worship and make offerings to all Buddhas, which brings about irreversibility.

Because the Bodhisattva courageously and vigorously brings forth the great thought for Bodhi, that makes his own thought for Bodhi eternally not retreat. If your merit and virtue are perfect, then you will not retreat from the thought for Bodhi. If you cultivate and use effort, if you always sit in dhyana and cultivate samadhi, if you have samadhi power and hold precepts perfectly, then you will not retreat. If you are able to practice giving—when you perfect your virtuous practices of giving—then you also will be unable to retreat from the thought for Bodhi. If you can be patient, endure what cannot be endured, that can also help you to not retreat from the thought for Bodhi.

If you can be constantly vigorous, that will also assist you not to abandon the thought for Bodhi. If you can constantly practice dhyana, that also helps you not to retreat from the thought for Bodhi. If you can constantly cultivate Prajna, that will also help you to be irreversible from the thought for Bodhi.

The Bodhisattva, bravely seeking the Buddha Way. The Bodhisattva “seeks the Buddha Way above, and below teaches living beings.” Therefore, his every thought is to seek the Buddha Way above; his every thought is to teach living beings below. He has no other thoughts—no other false thoughts—aside from these. That is his responsibility, and so he dwells in birth and death without weariness or satiation. If he doesn’t end birth and death himself, it is no problem; he does not grow weary of birth and death.

Those of the Two Vehicles, “…see the three realms as a jail.” They look upon the desire realm, the form realm, and the formless realm as being like a jail, a prison, and…see birth and death as a deadly enemy.” They look upon birth and death as a deadly enemy and are determined to end birth and death. The Bodhisattva has transcended that kind of state. What is within birth and death? Within birth and death is just Nirvana. Birth and death and Nirvana are not dual; they are the same. For that reason he is not weary of birth and death.

And extols for others so they can practice accordingly. For all living beings he praises precepts, samadhi, and wisdom and teaches them to destroy greed, hatred, and stupidity. If you cultivate precepts, samadhi, and wisdom, that is practicing in accord. If you destroy greed, hatred, and stupidity, that is also practicing in accord. You shouldn’t increase greed, hatred, and stupidity, or else that is practicing in opposition. Which brings about irreversibility. Because he accords in vigor and never retreats, that makes the Bodhisattva daily more diligent and irreversible.

In limitless kshetras throughout worlds of the ten directions. All the worlds of the ten directions have limitless and boundlessly many Buddha-kshetras. In each is one acting as an Honored Lord. Every country, every world, has a Buddha within it teaching living beings, who speaks that way to all Bodhisattvas. The Honored Lord is the Buddha. The Buddha is there explaining the Dharma door of the Ten Dwellings for all the Bodhisattvas. By doing this he causes all the Bodhisattvas to bring forth the great thought for Bodhi, which brings about irreversibility. Because of the wonderful Dharma spoken by the Buddhas, it comes about that all the Bodhisattvas of the Ten Dwellings become irreversible; they obtain that kind of position.

Sutra:

The most supreme, most lofty, and foremost,
Profound, subtly wonderful, pure Dharma,
He exhorts all Bodhisattvas to proclaim for human beings.
And in that way teach them to separate from afflictions.

In all worlds, without an equal,
Is the place which cannot be overthrown or conquered.
For the Bodhisattvas he constantly praises it.
In that way, he teaches them to be irreversible.

The Buddha is the world’s lord of great might,
Endowed with all merit and virtue,
In which he causes all Bodhisattvas to dwell.
By that he teaches them to be victorious heroes.

Where limitless, boundless Buddhas are,
He goes to and draws near them all.
Constantly being gathered in and accepted by those Buddhas,
Which brings about irreversibility.

All of the samadhis of still quietudes,
Are completely proclaimed with no exceptions,
Spoken in that way for those Bodhisattvas,
Which brings about irreversibility.

Commentary:

The most supreme, most lofty, and foremost—the Dharma is most supreme, most lofty, and most superior. It is a profound , subtly wonderful, pure Dharma, and so it says,

The unsurpassed, deep, profound, subtle and wonderful Dharma,
In hundreds of millions of kalpas is difficult to encounter.
I now see and hear it, receive it and maintain it,
And I vow to understand the Thus Come One’s true and actual meaning.

He exhorts all Bodhisattvas to proclaim for human beings. This unsurpassed, profoundly deep, subtle, and wonderful Dharma is subtle and wonderful if it is spoken. If you do not speak it, the subtle and wonderful is not subtle and wonderful. So, the Buddha hopes that the Bodhisattvas will speak the unsurpassed, profoundly deep, subtle and wonderful Dharma for living beings, and in that way teach them to separate from afflictions. Its purpose is to teach all living beings to leave all afflictions behind.

In all worlds, without an equal. In all the world-realms, without a parallel, is the place which cannot be overthrown or conquered. This solid, vajra mind cannot be quelled or overthrown. If you have this solid mind, then you can teach and transform living beings. For the Bodhisattvas he constantly praises it. He constantly praises this heroic vigor, this thought for Bodhi. In that way, he teaches them to be irreversible. In that way he teaches all living beings and all Bodhisattvas to not retreat from their thought for Bodhi.

The Buddha is the world’s lord of great might. The Buddha is, within the world, a lord of unexcelled might, endowed with all merit and virtue. He is endowed with all the meritorious qualities that exist, in which he causes all Bodhisattvas to dwell. He causes all of the Bodhisattvas who have brought forth the thought of enlightenment to dwell within these meritorious qualities, to dwell within this great power. By that he teaches them to be victorious heroes. By these kinds of causes and conditions, he teaches those Bodhisattvas and all living beings to become surpassing heroes, that is to become great heroes, teachers of gods and men.

Where limitless, boundless Buddhas are—within the Buddhalands of all the Buddhas that exist, he goes to and draws near them all. He can go to those Buddhalands and draw near to all those limitless and boundless Buddhas. Constantly being gathered in and accepted by those Buddhas. He constantly gains acceptance by all Buddhas, which brings about irreversibility. In that way he causes these Bodhisattvas to not retreat from the thought for Bodhi.

All of the samadhis of still quietudes—all of the quietudes, the quiet samadhi-concentrations-- are completely proclaimed with no exceptions. He constantly proclaims and speaks these kinds of wonderful dharmas, speaking them in great detail. Spoken in that way for those Bodhisattvas. The Buddha constantly, for all the Bodhisattvas, speaks this wonderful Dharma,

which brings about irreversibility. By means of this kind of Dharma, he causes the Bodhisattvas not to retreat from the thought for Bodhi, and also causes all living beings not to retreat from the thought for Bodhi.

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