The Ten Patiences

Chapter Twenty-Nine

 

 

I.C.vii. Patience in Perceiving All as Echoes

Sutra:

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience in Perceiving All as Echoes? Disciples of the Buddha, this Bodhisattva Mahasattva listens to Buddhas speak the Dharma, contemplates the nature of all dharmas, perfects his study and cultivation, and arrives at the opposite shore. He knows that all sounds are like echoes in that they neither come nor go, but merely seem to exist.

Disciples of the Buddha, this Bodhisattva Mahasattva contemplates how the Thus Come Ones’ sound comes neither from within nor from without nor from in between within and without. Although he comprehends that their sound comes neither from within nor from without nor from in between, he realizes that the words and phrases spoken are the manifestation of skillful and clever expedients.

Commentary:

Universal Worthy Bodhisattva further asks: Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s practice of Patience in Perceiving All as Echoes? Disciples of the Buddha, this Bodhisattva Mahasattva constantly listens to all Buddhas speak the Dharma. He contemplates the nature of all dharmas with his wisdom. He studies and practices in accordance with the Dharma, perfects his study and cultivation, and arrives at the opposite shore of nirvana. He knows that all sounds are like echoes in that they neither come nor go, but merely seem to exist. 

Disciples of the Buddha, this Bodhisattva Mahasattva contemplates how the Thus Come Ones’ sound comes neither from within nor from without nor from in between within and without. This great Bodhisattva observes how the sound emitted by the Buddhas neither comes from inside nor outside nor in between inside and outside. Although he comprehends that their sound comes neither from within nor from without nor from in between, he still realizes that the words and phrases spoken by the Buddhas are the manifestation of skillful and clever expedients.

Sutra:

Like echoes in a valley, this sound arises from conditions yet remains unopposed to the Dharma nature. It causes all sentient beings to gain the kind of understanding appropriate to their individual differences, thereby enabling them to cultivate and study. Consider Lord Sakra’s wife, the asura king’s daughter Saci, who can, without conscious intention, produce a thousand kinds of sound in a single sound. The Bodhisattva Mahasattva is the same way. He enters the realm of nondiscrimination, masters a versatile sound that adapts to beings of different capacities, and eternally turns the Dharma wheel in boundless worlds.

Commentary:

Like echoes in a valley. If you yell at one side of the valley, an echo will come from the other side. When you loudly recite “Namo Guan Shi Yin Bodhisattva” here, within seconds, you can hear “Namo Guan Shi Yin Bodhisattva” echoing back from the opposite side. This sound arises from causes and conditions, yet it remains unopposed to the essential Dharma nature. It causes all sentient beings to gain the kind of understanding appropriate to their individual differences, thereby enabling them to cultivate and study. No matter what type of beings hear this kind of sound made by a Buddha, they can all understand clearly and cultivate in accordance with the Dharma.  

Consider Lord Sakra’s wife. She is the asura king’s daughter named Saci, who can, without conscious intention, produce a thousand kinds of sound in a single sound. She is able to produce this type of sound without consciously trying to do so; the myriad sounds are a natural transformation of her voice. If she had to use conscious intention, she would be engaging in false thinking. Thus, the saying, “Without thought, one receives an efficacious response; with thought, one engages in false thinking.” The various sounds of Saci are very pleasing to the ears, delighting all who hears.

The Bodhisattva Mahasattva is the same way. He enters the realm of nondiscrimination, masters a versatile sound that adapts to beings of different capacities, in order to teach and transform them. No matter where the Bodhisattva goes, he speaks the Dharma in the language native to that location. He also speaks the language of every living being.  For example, when he sees a horse, he speaks the Dharma in the language of the horse. When he meets a cow, he explains the Dharma in the cow’s language. In this way, the Bodhisattva eternally turns the Dharma wheel in boundless worlds without a moment of rest.

Sutra:

This Bodhisattva Mahasattva can expertly observe all sentient beings and expound the Dharma to them by means of the hallmark of a vast, long tongue. His voice pervades the lands of the ten directions without hindrance, enabling all therein to hear the Dharma as suited to their individual differences. Though the Bodhisattva knows that sound arises from nowhere, he manifests sounds everywhere. Though he knows there is nothing to say, he extensively expounds all the Dharma. The impartiality of his wonderful voice allows every kind of sentient being to understand in his or her own way and to attain thorough realization through his or her own wisdom. This is called Patience in Perceiving All as Echoes, the seventh kind of patience of a Bodhisattva Mahasattva.

Commentary:

This Bodhisattva Mahasattva can expertly observe all sentient beings and expound the Dharma to them by means of the hallmark of a vast, long tongue. [The hallmark of a vast, long tongue refers to the ability to speak the Dharma.] He observes each sentient being’s dispositions and inclinations and teaches him or her accordingly. His voice is perfect as he explains the wonderful Dharma to the multitude.  His voice also pervades the Buddhalands of the ten directions without hindrance, enabling all therein to hear the Dharma as suited to their individual differences. The Bodhisattva speaks the Dharma whenever the opportunity presents itself -- at the very moment when beings are ready to hear such wonderful teachings. There is a saying, “A Bodhisattva expounds the Dharma with a single sound; each sentient being understands according to his or her species and type.” That is the reason a Bodhisattva can cause all beings to hear the Dharma as suited to their individual differences.

In addition, while some beings understand the principles deeply, others understand superficially. While some gain many insights, others gain very few. It is not the case that the Bodhisattva is partial; rather, these differences are due to sentient beings’ individual capacities. Those with great capacity will understand more, while those with little capacity will understand less. It is said that, “A Bodhisattva has great kindness for those with whom he has no affinities, and great compassion for all beings because he regards them as being one with himself. “ In other words, a Bodhisattva treats everyone equally, without making any distinctions.  

Though the Bodhisattva knows that sound arises from nowhere and disappears into nowhere, he manifests sounds everywhere to explain the Dharma for all sentient beings. Though he knows there is nothing to say, he extensively expounds all the Dharma. The Bodhisattva understands that all Buddhadharma is basically beyond the grasp of speech, language, and conceptualization. Indeed, the inherent nature of language is empty, for words are meaningless  of themselves until we assign meanings to them. Knowing this, the Bodhisattva still explains all the Dharma for sentient beings so they can awaken upon hearing the Buddha’s teachings. With the impartiality of his wonderful voice, the Bodhisattva expounds the dharma door of equanimity. His teaching allows every kind of sentient being to understand in his or her own way and to attain thorough realization through his or her own wisdom. All beings are able to use their own wisdom to understand all things as they really are. This is called Patience in Perceiving All as Echoes, the seventh kind of patience of a Bodhisattva Mahasattva. 

I.C.viii. Patience in Perceiving All as Reflections

Sutra:

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience in Perceiving All as Reflections? Disciples of the Buddha, this Bodhisattva Mahasattva is neither born in the world nor dies in the world; is neither within the world nor outside of the world; neither cultivates in the world nor fails to cultivate in the world; is neither the same as nor different from those in the world; neither goes to the world nor fails to go to the world; neither dwells in the world nor does not dwell in the world; and is neither of the world nor beyond the world.

He neither cultivates the Bodhisattva’s practices nor renounces his magnificent vows. He attaches neither to reality nor to unreality. Although he constantly practices the Dharma of all Buddhas, he is able to manage all worldly affairs. He neither drifts with the worldly currents nor dwells in the Dharma flow.

Commentary:

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience in Perceiving All as Reflections? Disciples of the Buddha, this Bodhisattva Mahasattva is neither born in the world nor dies in the world; and is neither within the world nor outside of the world. Unlike ordinary people, a Bodhisattva can come and go with ease, without any restraints or obstructions. In addition, a Bodhisattva neither cultivates in the world nor fails to cultivate in the world; is neither the same as nor different from those in the world; neither goes to the world nor fails to go to the world; neither dwells in the world nor does not dwell in the world; and is neither of the world nor beyond the world. He cultivates neither worldly dharmas nor transcendental dharmas. He is neither inside nor outside the world; rather, he is between the mundane and the transcendental.

He neither cultivates the Bodhisattva’s practices nor renounces his magnificent vows. Although a Bodhisattva cultivates the Bodhisattva practices, he does not attach to these practices, nor does he forsake his great vows. In all the methods of practice that he cultivates, he attaches neither to reality nor to unreality. In fact, a Bodhisattva is not attached to anything. Although he constantly practices the Dharma of all Buddhas, he is able to manage all worldly affairs. A Bodhisattva cultivates according to the principles of ultimate reality, yet he is not apart from worldly customs and conventions. He is able to handle all matters without any attachment, for worldly dharmas are transcendental dharmas, and transcendental dharmas are worldly dharmas. He does not discriminate among things or attach to anything. He neither drifts with the worldly currents nor dwells in the Dharma flow. Although a Bodhisattva can handle all worldly affairs, he remains unattached and accords with conditions without being affected by them. He is also able to remain unchanged while complying with conditions, and not become attached to the flow of the Dharma.

Sutra:

It is like how the sun, the moon, men, women, houses, mountains, forests, rivers, springs, and so forth are reflected in oil, water, physical entities, gems, mirrors, and other clear surfaces. A reflection is neither the same as nor different from the oil and other substances; it neither separates from nor merges with them. A reflection neither gets carried adrift in a river or stream nor sinks in a pond or well, appearing therein yet all the while untainted. Sentient beings may perceive a reflection as being at one location and not another, but although objects far and near all have reflections, the distance of a reflection does not correspond to the distance of its object.

Commentary:

It is like how the sun, the moon, men, women, houses, mountains, forests, rivers, springs, and so forth are reflected in oil, water, physical entities, gems, mirrors, and other clear surfaces. The images of these objects can be reflected on anything that is clear and pure. A reflection is neither the same as nor different from the oil and other substances. A reflection and its reflecting surface are neither the same nor different. It neither separates from nor merges with them. A reflection neither gets carried adrift in a river or stream nor sinks in a pond or well, appearing therein yet all the while untainted. Although a reflection appears on a reflecting surface, neither the reflection nor the reflecting surface is tainted. 

Sentient beings may perceive a reflection as being at one location and not another, but although objects far and near all have reflections, the distance of a reflection does not correspond to the distance of its object. Sentient beings know that the reflection exists at the place where it is being reflected and not elsewhere. However, although all objects near or far from us have reflections, those reflections are not correspondingly near or far from us. In other words, it is objects that are close to or far away from us, not their reflections.

Sutra:

The Bodhisattva Mahasattva is the same way. He can perceive his own body as well as those of others. His wisdom allows him to perceive these states, yet he does not interpret them as dual and speak of himself and others as being different. He simultaneously appears everywhere in his own country and other countries, all of which are distinctively different from each other.

Just as a seed does not have roots, shoots, stems, nodes, branches, or leaves, yet is capable of producing such things, so too is the Bodhisattva Mahasattva capable in the same way. With expedient means, he distinguishes duality in that which is nondual, and yet he thoroughly understands the nonobstructive reality. This is called Patience in Perceiving All as Reflections, the eighth kind of patience of a Bodhisattva Mahasattva.

Commentary:

The Bodhisattva Mahasattva is the same way. He can perceive his own body and mind as well as those of others. His wisdom allows him to perceive these states, yet he does not interpret them as dual and speak of himself and others as being different. The Bodhisattva does not make any distinction between himself and others, for he has left duality behind. He simultaneously appears everywhere in his own country and other countries, all of which are distinctively different from each other. Although his native country and other countries are all different, the Bodhisattva is able to manifest in all these countries at the same time.  

Just as a seed originally does not have roots, shoots, stems, nodes, branches, or leaves, yet it is capable of producing such things. The Bodhisattva Mahasattva is the same way. With expedient means, he distinguishes duality in that which is nondual, and yet he thoroughly understands the nonobstructive reality. Fundamentally, there is no duality. However, for the sake of teaching sentient beings, the great Bodhisattva among all Bodhisattvas uses expedients to explain the concept of duality, so we can thoroughly understand the perfect and mutually nonobstructive reality of “dual yet nondual, nondual yet dual.”  This is called Patience in Perceiving All as Reflections, the eighth kind of patience of a Bodhisattva Mahasattva.

Sutra:

When the Bodhisattva Mahasattva achieves this patience, then without traveling to the lands of the ten directions, he is able to appear everywhere in all Buddhalands. He neither leaves this place nor goes to those places. Like a reflection, he appears everywhere, and thus, his practice is unobstructed.

He causes sentient beings to perceive his different bodies as having the same material reality as all worldly objects. Yet these different forms are actually not different. Difference and nondifference are mutually nonobstructive. This Bodhisattva is born in the Thus Come One’s lineage, pure and unimpeded in his body, speech, and thought. Therefore, he is able to attain a pure body capable of assuming boundless physical forms.

Commentary:

When the Bodhisattva Mahasattva achieves this patience, then without traveling to the lands of the ten directions, he is able to appear everywhere in all Buddhalands. Upon realizing this patience, although the Bodhisattva’s physical body does not go to the lands in the ten directions, he is able to manifest in all Buddhalands. He neither leaves this place, the land in which he resides, nor goes to those places, all those Buddhalands. Like a reflection, he appears everywhere. The Bodhisattva is similar to reflections that can appear at any place where there is light, because this dharma practice enables him to master the spiritual power of countless transformations.

He is able to attain this state, and thus, his practice is unobstructed. He causes sentient beings to perceive his different bodies as having the same material reality as all worldly objects. Yet these different forms are actually not different. Difference and nondifference are mutually nonobstructive. This is the state where distinctions and nondistinctions are seamlessly integrated without obstructing one another. Therefore, it can be described as both distinct and nondistinct. This Bodhisattva is born in the Thus Come One’s lineage, pure and unimpeded in his body, speech, and thought. The three modes of karma—body, mouth, and mind—are pure and unobstructed. Therefore, he is able to attain a pure and wondrous body capable of assuming boundless physical forms.

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