The Merit and Virtue from First Bringing Forth the Mind

Chapter Seventeen

 

 

Sutra:

Further, suppose there is a third person, up to the point that there is a tenth person, and they are all like this: Within a single thought they make all the offerings which the person before them made in thought after thought. They use boundless, unequalled, uncountable, inestimable, inconceivable, immeasurable, ineffable, ineffably ineffable articles of offerings, to make offerings to boundless, up to and including ineffable Buddhas, as well as all the living beings in those world systems, doing so for boundless kalpas. And after those Buddhas’ extinction, they erect a stupa for each one of them, each stupa is high and vast, and in the same way, abiding for kalpas.

Disciple of the Buddha, the aforementioned merit and virtue when compared with the merit and virtue of the Bodhisattva who first brings forth the mind, does not equal a hundredth part, nor a thousandth part, nor a hundred thousandth part, up to and including it does not equal one part in an Upanishad.

Why is this? Disciple of the Buddha, the Bodhisattva Mahasattva has no uniform limit. He brings forth the mind for Anuttarasamyaksambodhi only for the sake of making offerings to those Buddhas. He brings forth the mind for Anuttarasamyaksambodhi to make offerings to all of the limitless, ineffably ineffable Buddhas, exhausting the Dharma realm and the realm of space, throughout the ten directions, in the past, present, and future.

Commentary:

Further, suppose there is a third person. Before it said there was a second person, who made offerings like this. Now there is a third person who is also like this, up to the point that there is a tenth person, and they are all like this – each one of them in the same way makes offerings to innumerable Buddhas throughout immeasureable kalpas. They use boundless, unequalled, uncountable – they make so many offerings that they are without limit. They are so high that they cannot be equaled. They are without number. You can’t use numbers to calculate them.

Inestimable means you can’t speak of them. Inconceivable means you cannot use your mind to conceive them. Immeasurable means it can’t be measure. Also, there is ineffable, ineffable ineffable articles of offerings, so many that their amount defies the description of language. Those persons use those articles to make offerings to boundless, up to and including ineffable ineffable Buddhas, as well as all the living beings in those world systems, doing so for boundless kalpas, up to and including ineffable ineffable kalpas. They make offerings to all of those beings.

And after those Buddhas’ extinction, after those Buddhas pass into extinction, they erect a stupa for each one of them. They make a pagoda for each one, each stupa is high and vast. These pagodas are extremely high and extremely wide, and in the same way, abiding for kalpas. They pass through and dwell for kalpas. They all dwell for a period of time as long as that spoken of before.

Disciple of the Buddha, the aforementioned merit and virtue, the merit and virtue which the person before made by making offerings to all Buddhas, When compared with the merit and virtue of the Bodhisattva who first brings forth the mind, does not equal; a hundredth part. It does not compare with as little an amount as one thousandth part, or a hundred thousandth part of the merit and virtue of the Bodhisattva who has first brought forth the Bodhi mind, up to and including it does not equal one part in a n Upanisha – up to and including that the merit and virtue from making offerings to the Buddhas mentioned before does not reach the very smallest part of the merit and virtue of the Bodhisattva who has first brought forth the Bodhi mind.

Why is this? What is the reason for this? Disciple of the Buddha, you should know, the Bodhisattva Mahasattva, the great Bodhisattva among Bodhisattvas, in bringing for the Bodhi mind, has no uniform limit. His state is not fixed any certain way. He has no fixed limit or boundary. He brings forth the mind for anuttarasamyaksambodhi only for ther sake of making offerings to those Buddhas – all the Buddhas in that many world systems. He brings forth the mind of anuttarasamyaksambodhi to make offerings to all of the limitless, ineffably the realm of space, throughout the ten directions in the past, present, and future.

Sutra:  

After bringing forth this mind, he is able to know the first realization of the right enlightenment up to the nirvana of the Buddhas of the past. He is able to believe in all of the good roots of all Buddhas of the future. And he is able to know all of the wisdom of all Buddhas of the present. This Bodhisattva is able to believe in the merit and virtue of those Buddhas. He is able to accept it, cultivate it, obtain it, know it, be certified to it, and perfect it. He is able to be of an equal, single nature with all Buddhas.

Why is this? The Bodhisattva brings forth the mind so that the seed nature of all Thus Come Ones is not cut off. He brings forth the mind in order to fill up all world systems. He brings forth the mind in order to cross over and liberate the living beings of all world systems. He brings forth the mind in order to totally know the coming into being and destruction of all world systems. He brings forth the mind in order to totally know the defilement and purity of all living beings.

He bring forth the mind in order to totally know the purity of all world systems in the three realms of existence. He brings forth the mind in order to totally know the pleasures, afflictions and habits in the minds of all living beings. He brings forth the mind in order to totally know about the death in one place and rebirth elsewhere of all living beings. He brings forth the mind in order to totally know the expedient methods of all living beings’ faculties. He bring forth the mind in order to totally know the activities in the minds of all living beings. He bring forth the mind in order to totally know the wisdom of the three periods of time.

Because he brings forth the mind, all the Buddhas in the three periods of time are mindful of him. He will obtain the unsurpassed Bodhi of all Buddhas of the three periods of time, and then all Buddhas of the three periods of time will bestow upon him the wondrous Dharma. He will have an equal substance and nature with all Buddhas of the three periods of time. He has already cultivated the Dharmas which aid the path of all Bodhisattvas of the three periods of time, so he accomplishes the powers and fearlessnesses of all Bodhisattvas of the three periods of time. He adorns the uncommon Buddhadharmas of all Bodhisattvas of the three periods of time. He completely attains the wisdom of all Bodhisattvas speaking the Dharma in the Dharma Realm.

Commentary:

After bringing forth this mind. After the Bodhisattva Mahasattva has brought forth the Bodhi mind, he is able to know the first realization of the right enlightenment up to the nirvana of the Buddhas of the past. He is able to understand all Buddhas in the past – from their first bringing forth of the mind, up to and including their realization of the Right and Equal Enlightenment, and their Parinirvana – that is, when they enter Nirvana. He is able to believe in all of the good roots of all Buddhas of the future. He is able to know all Buddhas in the future, and all of their good roots.

And he is able to know all of the wisdom of all Buddhas of the present. He is able to believe in all of the good roots planted by the Buddhas in the present, and so he brings forth the Bodhi mind. This Bodhisattva is able to believe in the merit and virtue of those Buddhas – all of the merit and virtue of the Buddhas in the three periods of time. He is able to accept it. He is able to believe and accept all of the Dharma spoke by the Buddhas of the three periods of time.

He is able to cultivate it – the meritorious counduct with the Buddhas of the three periods of time. He is able to know it – he knows the beings who also cultivate these Dharma doors. He is also able to be certified to it. He certifies to this kind of resultant position, and can perfect it, that is, he perfects all of the merit and virtue which have been perfected by all Buddhas. He is able to be of an equal, single nature with all Buddhas. If you are able to cultivate this kind of Dharma door, then you will be equal with all Buddhas. You will be the same as all Buddhas.

Why is this? What are the causes and conditions for this? The Bodhisattva brings forth the mind so that the seed nature of all Thus Come Ones is not cut off. He wishes to continue the Buddhas’ wisdom life so that the Thus Come Ones’ seed nature is not cut off. He brings forth the mind in order to fill up all world systems. He brings forth the mind to fully pervade all world systems so as to teach and transform all living beings. He brings forth the mind in order to cross over and liberate the living beings of all world systems. He brings forth the mind in order to totally know the coming into being and destruction of all world systems.

He wants to completely know the coming into being, dwelling, destruction, and emptying of all the immeasurable world systems in the ten directions. Because of these kinds of causes and conditions he brings forth the Bodhi mind. He brings forth the mind in order to totally know the defilement and purity of all living beings. He wants to know how living beings can recover their purity, and how those who are defiled can obtain purity. He brings forth the mind in order to totally know the purity of all world systems in the three realms of existence. He wishes to know how the three realms of existence, the Desire Realm, the Form Realm and the Formless Realm, can become pure. He brings forth the mind in order to totally know the pleasures, afflictions, and habits in the minds of all living beings. He brings forth the mind because he wishes to know what the hearts of living beings delight in, what they like, and from where all their afflictions and habits originate.

He brings forth the mind in order to totally know about the death in one place and rebirth elsewhere of all living beings. They die in this world system and are reborn in another world system. They die in Japan and are reborn in China. They die in China and are reborn in America. They die in America and again are reborn in China, or Japan. Thus turning and flowing in this way, all living beings die in one place and are reborn elsewhere. They have certain kinds of causes and conditions.

He brings forth the mind in order to totally know the expedient methods of all living beings’ faculties, that is, all of their faculties and all of their expedient methods. He brings forth the mind in order to totally know the activities in the minds of all living beings. He wishes to know what all living beings think. This is the kind of principle here. He brings forth the mind in order to totally know the wisdom of the three periods of time, so as to totally know the wisdom of the living beings of the three periods of time.

Because he brings forth the mind, all the Buddhas of the three periods of time are mindful of him. All Buddhas are always mindful of this Bodhisattva. This is like all of you Dharma protecting lay people. Whoever has a sincere heart always comes to Gold Mountain Monastery. Since you’re always being mindful of Gold Mountain Monastery, therefore, all of the left-home and lay people at Gold Mountain Monastery are always mindful of you. It works both ways. He will obtain the unsurpassed Bodhi of all Buddhas of the three periods of time, and then all Buddhas of the three periods of time will bestow upon him the wondrous Dharma. The Buddhas speak all the various wondrous Dharmas for him to cause him to cultivate.

He will have an equal substance and nature with all Buddhas of the three periods of time. Having an equal substance and nature is also called being a Buddha. He has already cultivated the Dharmas which aid the path of all Bodhisattvas of the three periods of time. He also cultivated all the expedient methods used by Buddhas of the past, present, and future which help the cultivation of the Path. So he accomplishes the powers and fearlessnesses of all Bodhisattvas of the three periods of time. He is also able to bring to perfection the ten powers and the four fearlessnesses of all Buddhas of the three periods of time. He has this kind of strength.

The Bodhisattva who first brings forth the Bodhi mind also has unreachable and immeasurable aspirations. He adorns the uncommon Buddhadharmas of all Bodhisattvas of the three periods of time. He wants to cause the 18 Uncommon Dharmas of a Buddha to all be full, complete, and adorned. He completely attains the wisdom of all Bodhisattvas speaking the Dharma in the Dharma realm. This Bodhisattva who has first brought forth the mind for Bodhi obtains this kind of great wisdom. He uses all kinds of expedient methods and Dharma doors to teach and transform living beings.

Sutra:

Why is this? He will become a Buddha by bringing forth the mind. You should know that this person is equal with all Buddhas in the three periods of time. He is equal with the states of all Buddhas, Thus Come Ones, of the three periods of time. And he is equal with the merit and virtue of all Buddhas, Thus Come Ones, of the three periods of time. He obtains the Thus Come Ones’ single body and limitless bodies, and the ultimately equal, true and actual knowledge and wisdom.

Commentary:

Why is this? He will become a Buddha by bringing forth the mind. He will certainly become a Buddha, that is, obtain the fruit position of a Buddha. You should know that this person is equal with all Buddhas of the three periods of time. Because he will certainly become a Buddha, therefore he is the same as all Buddhas of the ten directions and the three periods of time.

He is equal with the stated of all Buddhas, thus come ones, of the three periods of time. Although this person has just first brought forth the mind, yet he is equal with the states of all Buddhas of the ten directions and the three periods of time. These are his accomplishments, and he is equal with the merit and virtue of all Buddhas, thus come ones, of the three periods of time. He gains the same amount of the merit and virtue cultivated by the Buddhas. He obtains the thus come ones’ single body. He obtains the Thus Come Ones; single body which appears in the world. And he also obtains the Thus Come Ones’ limitless bodies. His limitless bodies come into being from the single body, and so there is a gatha that says,

A single body is limitless,
And limitless bodies are one.
He comprehends all world systems,
And manifest forms which pervade everywhere.

There is no place from where this body comes,
Nor is there a place to where it does.
Because of living beings’ discriminations,
They see the Buddhas’ various bodies.

And he also obtains the Buddhas’ ultimately equal, true and actual knowledge and wisdom.

Sutra:

Upon bringing forth the mind, all Buddhas of the ten directions simultaneously praise him. Immediately he is able to speak the Dharma to teach, transform, regulate, and subdue all the living beings in all world systems. He is able to shake all world systems. He is able to shine his light upon all world systems. He is able to eliminate the evil paths of suffering of all world systems. He is able to adorn and purify all lands. And within all world systems he is able to manifest the realization of Buddhahood.

Commentary:

Upon bringing forth the mind, all Buddhas of the ten directions simultaneously praise him. When the Bodhisattva who cultivated the Bodhisattva Path first brings forth the Bodhi mind, that is to say, right at the time that Bodhi seed is born, “all Buddhas of the ten directions simultaneously praise him.” All of the Buddhas in the ten directions will be delighted and will praise him, saying, :In the world there is now one more person who has brought forth the mind for Bodhi, in the future it is certain he will become a Buddha!” So they say, “Good indeed, good indeed! This man has exceptional will power. He is one who has brought forth the mind to practice the Bodhisattva Path.”

Immediately he is able to speak the Dharma to teach, transform, regulate, and subdue all the living beings in all world systems. This Bodhisattva who first brings forth the mind, immediately obtains the praises and aid of the Buddhas fo the ten directions, He is able to speak the Dharma and open great wisdom and great eloquence. Therefore he is able to teach and transform, and regulate living beings in all world systems. He is able to shake all world systems. The great earth shakes in the six kinds of way:

• Shaking
• Surging
• Rising
• Quaking
• Roaring
• Crashing

This kind of state pervasively happens throughout al world systems at the same time. And he is able to shine his light upon all world systems. – he is able to illumine all world systems with his wisdom light. He is able to eliminate the evil paths of suffering of all world systems. He is able to use all kinds of spiritual penetrations to cross over and rescue all living beings. He causes all living beings to leave suffering and obtain bliss. He eliminates all world systems’ evil paths of suffering, which are the hells, hungry ghosts, and animals. He is able to adorn and purify all lands. He is also able to adorn and purify all Buddha lands, and within all world systems he is able to manifest the realization of Buddhahood. He is also, within all the other world systems, able to manifest becoming a Buddha. Bodhisattvas who have first brought forth the mind are inconceivable.

Sutra:

He is able to cause all living beings to obtain happiness. He is able to enter the nature of all Dharma realms. He is able to uphold the seed nature of all Buddhas. He is able to obtain all Buddhas’ light of wisdom. There is not the smallest thing in the three periods of time which this Bodhisattva who first brings forth the mind does not obtain.

That is to say, whether it be Buddhas or Buddhadharmas; Bodhisattvas or Bodhisattva Dharmas; Solitarily Enlightened Ones or the Dharmas of Solitarily Enlightened Ones; Sound Hearers or the Dharmas of Sound Hearers; That which belongs to the world or worldly Dharmas; That which is transcendental or transcendental Dharmas; Or, living beings or the Dharmas of living beings. He only seeks all wisdom, and towards all Dharma Realms his mind is without attachment.

At that time, because of the Buddha’s spiritual power. World systems as many as the dustmotes in ten thousand Buddha kshetras in each of the ten directions shook in six ways, which are: Shaking, pervasive shaking, and equal pervasive shaking; Surging, pervasive surging, and equal pervasive surging; Rising, pervasive rising, and equal pervasive rising; Quaking, pervasive quaking, and equal pervasive quaking; roaring, pervasive roaring, and equal pervasive roaring; crashing, pervasive crashing, and equal pervasive crashing.

Further, there rained down a multitude of heavenly flowers, heavenly incense, heavenly powdered incense, heavenly flower garlands, heavenly garments, heavenly jewels, and articles of heavenly adornment. Heavenly music was played and there was emitting of heavenly light, as well as heavenly sounds.

At that time, passing beyond world systems as numerous as dustmotes in ten Buddha kshetras in each of the ten directions, were Buddhas as numerous as dustmotes in ten thousand Buddha kshetras, who all had the same name, Dharma Wisdom. Each manifested a body before Dharma Wisdom Bodhisattva and spoke these words, “Good indeed, good indeed, Dharma Wisdom! You now are one who is able to speak this Dharma. We Buddhas as numerous as the dustmotes in ten thousand kshetras in each of the ten directions, also speak this Dharma. All Buddhas speak in this way, too.

At the time you spoke this Dharma, there were Bodhisattvas as numerous as the dustmotes in ten thousand Buddha kshetras who brought forth the Bodhi mind. We now all confer upon them a prediction that in the future, beyond one thousand ineffable, boundless kalpas, within the same kalpa, they will become Buddhas, appear in the world, and they will all have the title, Pure Mind Thus Come One.”

Commentary:

He is able to cause all living beings to obtain happiness. Because he is able to speak the Dharms, knowing what the hearts of living beings want, the Bodhisattva can cause living beings to obtain happiness. He is able to enter the nature of all Dharma Realms. Although this Bodhisattva has only just brought forth the mind, he is able to enter the nature of all Dharma Realms filling up the ten directions. He is able to uphold the seed nature of all Buddhas. He is able to uphold, continue, and cause the see nature of the Buddhas to never be cut off.

He is able to obtain all Buddhas’ light of wisdom. He is also able to obtain the wisdom light of all Buddhas. There is not the smallest thing in the three periods of time which this Bodhisattva who first brings forth the mind does not obtain. He is able to obtain the same stated of the Buddhas of the ten directions and the three periods of time. That is to say, whether it be Buddhas or Buddhadharmas – this refers to the Buddhas, and the dharmas spoken by all Buddhas; or Bodhisattva, or Bodhisattva Dharmas. Also,

Solitarily, enlightened ones – when there is no Buddhas in the world, they are solitarily enlightened, or the dharmas of solitarily enlightened ones. Dharmas spoken by all the Buddhas refers to the 84,000 dharmas. The dharmas cultivated by Bodhisattvas are the Six Crossings Over and the Ten Thousand Conducts. The dharmas cultivated by Solitarily Enlightened Ones are the Twelve Causal Conditions. There are also Sound Hearers, or the dharmas of sound hearers – which are the Four Truths.

That which belongs to the world or worldly Dharmas refers to dharma which common people can understand. The Bodhisattva also knows that which is transcendental, that is, dharmas spoken by the Buddha that help one to escape; or transcendental dharmas; or, living beings – this refers to all living beings, since they also have their own dharmas, or the Dharmas of living beings. He only seeks all wisdom. The Bodhisattva who first brings forth the mind only seeks all wisdom, and towards all Dharma Realms his mind is without attachment. He is not attached to anything in the Dharma Realm.

At that time, because of the Buddha’s spiritual power – at that time, by means of the Buddha's spiritual power, world systems as many as the dustmotes in ten thousand Buddha kshetras in each of the ten directions shook in six ways, which are: Shaking, pervasive shaking, and equal pervasive shaking. Pervasice shaking means that the entire Dharma Realm pervasively shakes. Surging is also like this, and so are pervasive surging, and equal pervasive surging. Surging is in one place. Pervasive surging means all worlds surge, while equal pervasive surging reaches throughout all world systems in the Dharma Realm.

Rising, pervasive rising, and equal pervasive rising. This too, is explained in the same way. Quaking, pervasive quaking, and equal pervasive quaking; roaring, pervasive roaring, and equal pervasive roaring; crashing, pervasive crashing, and equal pervasive crashing – those are the 18 kinds of shaking. The six kinds transform to become 18 kinds of quaking. Further, there rained down a multitude of heavenly flowers. From the heavens there rained down heavenly flowers, heavenly incense, heavenly powdered incense, heavenly flower garlands, heavenly garments, heavenly jewels, and articles of heavenly adornment. Heavenly music was played. The music of the heavens was played, and there was emitting of heavenly light. Light of the heavens was released, as well as heavenly sounds.

At that time, passing beyond world systems as numerous as dustmotes in ten Buddha kshetras in each of the ten directions, were Buddhas as numerous as dustmotes in ten thousand Buddha kshetras, who all had the same name, Dharma Wisdom. All these Buddhas were named Dharma Wisdom. Each manifested a body before Dharma Wisdom Bodhisattva and spoke these words. They all spoke the same words: “Good indeed, good indeed, Dharma Wisdom! You now are one who is able to speak this Dharma. You are able to speake this dharma of the merit and cirtue of first bringing forth the Bodhi mind.

We Buddhas as numerous as the dustmotes in ten thousand kshetras in each of the ten directions – that many Buddhas -- also speak this Dharma. They all speak this kind of Dharma. All Buddhas speak in this way, too. All Buddhas speak like this. At the time you spoke this Dharma, there were Bodhisattvas as numerous as the dustmotes in ten thousand Buddha kshetras who brought forth the Bodhi mind. They all simultaneously brought forth the Bodhi mind. We now all confer upon them a prediction. We now all give a prediction to those Bodhisattvas who have first brought forth the mind for Bodhi, that in the future, beyond one thousand ineffable, boundless kalpas, within the same kalpa, they will become Buddhas, appear in the world, and they will all have the title, Pure Mind Thus Come One. When they become Buddhas, all of them will be named Pure Mind Buddha. In their worlds they will simultaneously teach and transform living beings.

Sutra:

“The world systems in which they dwell will each be different. We all uphold this Dharma to cause all Bodhisattvas in future worlds who have never heard it before to all hear it. As this Dharma is spoken on the summit of Mount Sumeru in this Saha World, within the four continents under heaven, thus causing all living beings to hear it and afterwards be transformed by it; So too, throughout the ten directions, in hundreds of thousands of millions, nayutas, countless, limitless, boundless, unequalled, uncountable, inestimable, inconceivable, immeasurable, ineffable world systems which exhaust the Dharma Realm and the realm of empty space, this Dharma is also spoken to teach and transform living beings. The ones who speak this Dharma have the same name, Dharma wisdom.

Commentary:

“The world systems in which they dwell will each be different. All of the Buddhas say, We all uphold this Dharma to cause all Bodhisattvas in future worlds, the Bodhisattvas who have brought forth the mind, who have never heard it before – those who have never heard this Dharma before -- to all hear it. We cause them all to hear this kind of Dharma. As this Dharma is spoken on the summit of Mount Sumeru in this Saha World, within the four continents under heaven.

Just as this Dharma about bringing forth the first resolve is spoken in one Saha World system, on top of Mount Sumeru, thus causing all living beings to hear it and afterwards be transformed by it – after hearing it they will receive the teaching and transforming of the Buddhas -- So too, throughout the ten directions, in hundreds of thousands of millions, nayutas, countless, limitless, boundless, unequalled, uncountable, inestimable, inconceivable, immeasurable, ineffable world systems which exhaust the Dharma Realm and the realm of empty space, this Dharma is also spoken to teach and transform living beings. The Bodhisattva teaches and transforms all living beings. The ones who speak this Dharma have the same name, Dharma wisdom. The people who speak this Dharma are all called Dharma Wisdom Bodhisattva.

Sutra: 

Because of the Buddhas’ spiritual power; Because of the power of the World Honored Ones’ basic vows; In order to reveal the Buddhadharma; In order that the light of wisdom shines everywhere; Because of the desire to explain true principles; In order to effect the certification to the Dharma nature; In order to cause the assembly to all be happy…

Commentary:

Because of the Buddhas’ spiritual power – all the Dharma Wisdom Bodhisattvas receive the great awesome spiritual power of the Buddhas of the ten directions to speak this Dharma; Because of the power of the World Honored Ones’ basic vows – it is also because of the vows made by all the Buddhas of the ten directions in the past that this teaching has come about. Also, in order to reveal the Buddhadharma – because they wish the Buddha dharma to be very clearly known, they speak it for all living beings,

Also, in order that the light of wisdom shines everywhere – all the Buddhas of the ten directions desire to illumine all worlds systems with their light of wisdom. They also wish to use true and actual wisdom to teach all living beings in all world systems, therefore they release the light of wisdom which shines everywhere. It is also because of the desire to explain true principles – all the Buddhas of the ten directios wish to proclaim and explain true and actual princiuples; it is also in order to effect the certification to the Dharma nature – in order to cause all living beings to simultaneously realize the Buddha path; and it is also in order to cause the great multitudes in the assembly to all be happy, that they speak this Dharma.

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