The Ten Patiences

Chapter Twenty-Nine

 

 

Sutra:

I.C.ix. Patience in Perceiving All as Conjured Effects

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience in Perceiving All as Conjured Effects? Disciples of the Buddha, this Bodhisattva Mahasattva knows that all worldly phenomena resemble conjured effects. That is, all sentient beings' mental deeds resemble conjured effects, for they result from awareness and thoughts; all worldly activities resemble conjured effects, for they result from discriminations; all misinterpretations of suffering and happiness resemble conjured effects, for they result from delusive craving; all unreal, worldly dharmas resemble conjured effects, for they manifest through language and speech; and all afflictions and distinctions resemble conjured effects, for they result from cognition.

Commentary:

Universal Worthy Bodhisattva calls out again, Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience in Perceiving All as Conjured Effects? Disciples of the Buddha, this Bodhisattva Mahasattva knows that all worldly phenomena resemble conjured effects for they are unreal. That is, all sentient beings’ mental deeds resemble conjured effects, for they result from awareness and thoughts. All being’s mental karma is impure, and thus, subject to change.

For example, we think about doing something today, but change our mind by tomorrow. Today, we wish to leave the home-life and cultivate the bodhi path; tomorrow, we want to return to lay life and get married. Thus our mental karma is like a mirage. Our mind is not firm. Lacking Samadhi, we waver and change according to whatever thoughts we happen to have in a given moment. This type of mental activity or awareness is the root of all evil, because it is not a wholesome awareness; rather, it is deluded awareness. It wants to know how to be ignorant, how to fall into the hells, and how to break the rules. This deluded mental awareness is known as the “wrong understanding and wrong view.” This wrong understanding and wrong view leads you to such confusion that it is as if you were upside-down instead of right-side up. Therefore, it is not easy to cultivate the Path to Buddhahood.

We cultivators must clearly recognize the six thieves (i.e., eyes, ears, nose, tongue, body, and mind). We definitely should not run around with these thieves, because they would create a lot of trouble for us, causing us to be afflicted and ignorant. Instead, we need to have the right understanding and right view. If we constantly think about how to undertake our spiritual practice and realize the Path, this kind of mental awareness is the right understanding and right view. With the right understanding and right view, we will be able to remain detached and not take everything to heart. By not clinging on to anything, we can attain a mind that is unimpeded. If we only think about the wrong understanding and wrong view, we can’t be our own master because we allow our internal and external states to influence us. Once our mind is affected by these states, we become confused as if we were upside-down. Everyone, pay special attention to this—don’t let states influence you; rather, you need to influence the states. This is the key to cultivation. 

All worldly activities resemble conjured effects, for they result from discriminations. All the transformation-like activities in the world consist of the activities of all sentient beings. Why are there so many different activities in the world? They are created by the distinction-making minds of beings. All misinterpretations of suffering and happiness resemble conjured effects, for they result from delusive craving. Sentient beings treat suffering as if it were happiness, and happiness as if it were suffering. Actually, seeking happiness is the cause of suffering, and suffering is the result of seeking happiness.

Therefore, cultivators of the Path should undertake appropriate ascetic practices, for that can lead to attaining true future happiness—the four virtues of nirvana (i.e., permanence, bliss, true self, and purity). Although those who don’t engage in self-cultivation enjoy temporary happiness, they end up undergoing suffering in the long run. Why do beings fall into the hells? They hanker after worldly pleasures. Why do beings ascend to the heavens? They endure suffering and challenges during their self-cultivation. Unfortunately, sentient beings don’t understand these principles and continue to engage in deluded acts; they only crave temporary pleasure instead of seeking to realize everlasting happiness. Being confused, they are unwilling to tolerate temporary suffering, but are willing to endure long-term suffering. This is what is meant by “all misinterpretations of suffering and happiness resemble mirages.” Treating the false as true, and the true as false, “mistaking the burglar for your own child”—all of these are caused by delusive craving for what we deem as pleasurable.

All unreal, worldly dharmas resemble conjured effects, for they manifest through language and speech. All things in the world are unreal, for they are all illusory transformations. Since all phenomena are made “real” by descriptive words, they are not the ultimate reality. And all afflictions and distinctions resemble mirages, for they result from cognition. People chase after afflictions. Once we have afflictions, we start making distinctions; once we make distinctions, we have afflictions. Where do afflictions come from? They arise from deluded thinking. Once there is deluded thinking, the process of making distinctions begins. Therefore, both afflictions and distinctions come from our thoughts.

Sutra:

Furthermore, the purifying and taming [of sentient beings] resembles a conjured effect, for it manifests from nondiscrimination; [the Bodhisattvas’] steadfastness throughout the three periods of time resembles a conjured effect, for it is due to impartiality premised on nonarising; the Bodhisattvas’ vow-power resembles a conjured effect, for it is established through extensive cultivation; the Thus Come One’s great compassion resembles a conjured effect, for it is manifested by expediency; and the provisional turning of the Dharma wheel resembles a conjured effect, for it is expressed with eloquence arising from wisdom and fearlessness.

Such is the Bodhisattva’s understanding of worldly and transcendental conjured effects. His understanding, which is based on direct experience, extensive knowledge, boundless knowledge, factual knowledge, sovereign knowledge, and genuine knowledge, cannot be swayed by delusive views. Nor does his conduct, which conforms to worldly conventions, contravene the truth.

Commentary:

Furthermore, the purifying and taming, teaching and rescuing [of sentient beings] resembles a conjured effect, for it manifests from a mind of nondiscrimination. [The Bodhisattvas’] steadfastness throughout the three periods of time resembles a conjured effect, for it is due to impartiality premised on nonarising. Why is there mirage-like changelessness throughout the three periods of time? This is due to equality of nonarising. The Bodhisattvas’ vow-power resembles a conjured effect, for it is established through extensive cultivation. Bodhisattvas use great vows and great power to teach and transform sentient beings. How do they attain such great vows and great power? They have brought forth a great resolve for bodhi and diligently cultivate the Path.

The Thus Come One’s great compassion resembles a conjured effect, for it is manifested by expediency. The Buddha has great compassion. He uses a myriad of skillful expedients to rescue sentient beings from suffering, to teach and transform them, and to cause them to bring forth the bodhi resolve and cultivate the unsurpassed Path leading to Buddhahood. And the provisional turning of the Dharma wheel resembles a conjured effect, for it is expressed with eloquence arising from wisdom and fearlessness. The Buddhas and Bodhisattvas turn the wonderful Dharma wheel as an expedient to teach and transform sentient beings. Only those with great wisdom can turn the Dharma wheel. In addition, you need a spirit of great fearlessness in order to attain “eloquence without obstruction.” You then can explain the sutras and speak the Dharma, and help all beings receive the benefits of the Buddhadharma. 

Such is the Bodhisattva’s understanding of worldly and transcendental conjured effects. His understanding, which is based on direct experience, extensive knowledge, boundless knowledge, factual knowledge, sovereign knowledge, and genuine knowledge cannot be swayed or otherwise affected by delusive views. Nor does his conduct, which conforms to worldly conventions, contravene the truth. Although a Bodhisattva handles all worldly affairs in accordance with customs and conventions, he does not go against the truth of underlying principles. He is able to conform to the specific matters without hindering the principles, and conform to the principles without hindering the specific matters. In this way, the specifics and the principles are seamlessly integrated without contradiction. Since the true and the false are nondual, the Bodhisattva does not contravene the truth. The words “not contravening” can be interpreted as not contravening worldly conventions; thus the principle, “the truth is not apart from worldly conventions.” “Not contravening” also can mean not contravening the truth; hence the principle, “worldly conventions are not apart from the truth.”

Sutra:

Consider the analogy of a conjured effect that arises neither from the mind, nor from mental dharmas, nor from karma. It is not subject to retribution. It neither is born in the world nor perishes in the world. It cannot be pursued or grasped. It dwells neither for a long time nor for a brief instant. It neither traverses the world nor departs from the world. It is not bound exclusively to one location, nor does it belong to every location. It is neither measurable nor immeasurable. It neither grows weary and rests, nor is indefatigable. It is neither mortal nor divine, neither defiled nor pure. It undergoes neither birth nor death. It is neither wisdom nor foolishness. It is neither visible nor invisible. It neither relies on the mundane nor enters the Dharma Realm. It is neither intelligent nor dull-witted. There is nothing to grasp at or relinquish. It is neither subject to birth and death nor in nirvana. It neither exists nor does not exist.

The Bodhisattva travels through worlds in this skillful, expedient manner, cultivating the Bodhisattva Path. Well-versed in the dharmas of all worlds, he sends transformation bodies to them. He is attached neither to the mundane nor to his own body. He does not discriminate with regard to the world or his body. He neither dwells in the world nor is apart from the world. He neither dwells in the Dharma nor is apart from the Dharma. Due to his past vows, he does not forsake a single realm of sentient beings, nor does he regulate only a few realms of sentient beings. He neither distinguishes among dharmas nor fails to distinguish among them. He knows that the Dharma nature neither comes nor goes. Although there is nothing to it, he still fills sentient beings with the Buddhadharma. He understands that dharmas are like conjured effects, neither existent nor nonexistent.

Commentary:

Consider the analogy of a conjured effect that arises neither from the mind, nor from mental dharmas, nor from karma. Conjured effects can undergo limitless changes—something gets transformed into nothing, and nothing gets transformed into something. Although it is the mind that is causing these changes, the changes themselves are not the mind. Therefore, it is said that a conjured effect does not arise from the mind. It is not subject to retribution. It neither is born in the world nor perishes in the world. It cannot be pursued or grasped. Since originally conjured effects do not exist, they cannot be sought after or grasped.

It dwells neither for a long time nor for a brief instant. It neither traverses the world nor departs from the world. It is not bound exclusively to one location, nor does it belong to every location. It is neither measurable nor immeasurable. It neither grows weary and rests, nor is indefatigable and does not rest. It is neither mortal like ordinary people nor divine like the sages. It is neither a defiled dharma nor a pure dharma. It undergoes neither birth nor death. It is neither wisdom nor foolishness. It is neither visible nor invisible. It neither relies on the mundane nor enters the Dharma Realm. It is neither intelligent nor dull-witted. There is nothing to grasp at or relinquish. It is neither subject to birth and death nor in nirvana. It neither exists nor does not exist. 

The Bodhisattva travels through worlds in this skillful, expedient manner, cultivating the Bodhisattva Path. With qualities like a conjured effect, a Bodhisattva uses a myriad of skillful expedients and cultivates the Bodhisattva Path throughout the worlds. Well-versed in the dharmas of all worlds, he sends transformation bodies to them. By thoroughly understanding the dharmas of all worlds, he can send transformation bodies to Buddhalands in the ten directions. In these worlds of the ten directions, he is attached neither to the mundane nor to his own body. He does not discriminate with regard to the world or his body. A Bodhisattva no longer has any attachment to the self and dharmas. Therefore, he does not differentiate between worldly dharmas and his body.

He neither dwells in the world nor is apart from the world. He neither dwells in Dharma nor is apart from Dharma. Due to the power of his past vows, he does not forsake a single realm of sentient beings, nor does he regulate only a few realms of sentient beings. He neither distinguishes among dharmas nor fails to distinguish among them. He knows that the Dharma nature has no substance of its own, and thus, it neither comes nor goes. Although there is nothing to it, he still fills sentient beings with the Buddhadharma. Knowing that the Dharma nature cannot be obtained, the Bodhisattva still uses skillful means to teach the wondrous Dharma spoken by all Buddhas, causing all beings to be filled with the Dharma. He understands the principle that dharmas are like conjured effects and illusions, neither existent nor nonexistent.

Sutra:

Disciples of the Buddha, when the Bodhisattva Mahasattva abides in the Patience in Perceiving All as Conjured Effects in this way, he can fulfill the path of bodhi cultivated by all Buddhas and bring benefit to all beings. This is called Patience in Perceiving All as Conjured Effects, the ninth kind of patience of a Bodhisattva Mahasattva.

When the Bodhisattva achieves this patience, everything he does resembles a conjured effect. He does not rely on any Buddhaland, cling to any worldly thing, or make distinctions within the Buddhadharma. Yet, he proceeds toward the Buddhas’ bodhi without weariness, cultivates the Bodhisattva practices, and renounces all confusion. Though he has no body, he manifests every kind of body. Though he has no abode, he dwells in every land. Though he has no form, he manifests every form. Though he is not attached to reality, he clearly perceives the impartial and perfect Dharma nature.

Commentary:

Disciples of the Buddha, when the Bodhisattva Mahasattva abides in the Patience in Perceiving All as Conjured Effects in this way, he can fulfill the path of bodhi, the path of enlightenment cultivated by all Buddhas, and bring benefit to all beings. This is called Patience in Perceiving All as Conjured Effects, the ninth kind of patience of a Bodhisattva Mahasattva.

 

When the Bodhisattva achieves this patience, everything he does resembles a conjured effect. With this attainment, the Bodhisattva is unattached and unaffected by any states. He does not rely on any Buddhaland. Why? Because he understands lands are mere conjured effects, so there is nothing to rely on or abide in. He does not cling to any worldly thing. Since he understands all worldly things are mere conjured effects, there is nothing to get at or attach to. He does not make distinctions within the Buddhadharma. Yet, he proceeds toward the Buddhas’ bodhi without weariness. A Bodhisattva is not like us ordinary people, for we only cultivate for a couple of days and when we don’t see results right away, we either give up or slack off.

Everyone should understand that if we don’t cultivate, we won’t achieve anything. As the saying goes, “When a man cultivates, he realizes the Path; when a woman cultivates, she realizes the Path.” In other words, whoever is willing to cultivate wholeheartedly, that person will reach the shore of liberation. He cultivates the Bodhisattva practices, and renounces all confusion. We too need to cultivate the Bodhisattva practices in order to abandon all our distorted, dreamlike thinking.

Though he has no body…A Bodhisattva sees the emptiness of self and dharmas. Therefore, he is neither attached to the self nor to dharmas. Since he is not attached to the self, he doesn’t have a body. Yet, even without a body, he still manifests every kind of body. Though he has no abode, he dwells in every Buddhaland of the ten directions. Though he has no attachment to any form, he manifests every form. Though he is not attached to reality, he clearly perceives the impartial and perfect Dharma nature. A Bodhisattva has “swept away all dharmas and left behind all marks”; therefore, he is not attached to the principles of ultimate reality. Yet, with the bright light of wisdom, he clearly understands that the Dharma nature is impartial and perfect.

Sutra:

Disciples of the Buddha, since this Bodhisattva Mahasattva does not rely on any dharma whatsoever, he is named the “Liberated One.” Having cast out all faults, he is named the “Disciplined One.” Unwavering and unflinching, he pervasively enters the assemblies of all Thus Come Ones and is known as “One with Spiritual Powers.” Having attained skillful means with regard to the nonarising of dharmas, he is named the “Non-Retreating One.” Endowed with such powers that even Sumeru and the Iron Ring Mountains cannot obstruct him, he is named the “Unobstructed One.”

Commentary:

Disciples of the Buddha, since this Bodhisattva Mahasattva does not rely on any dharma whatsoever, he is named “Liberated One.”

Having cast out all faults. Are you willing to renounce all your faults, or are you unwilling to renounce even one of them? Do you wish to continue being so selfish, self-benefiting, jealous, and obstructive? Are jealousy and obstructiveness faults? Tell me. If so, then why don’t you give them up? Why do you want to keep them and protect them? [Person: I want to renounce them.] Then why do you still have them inside? Ask yourself that. Unless they are stupid, no one would refuse to give up their faults.

He is named the “Disciplined One.” What has he disciplined and subdued? He has tamed his body and mind, renouncing arrogance, ignorance, afflictions, and an ego as big as Mount Sumeru. Such a one is “disciplined.” Do you understand? If you haven’t renounced these faults, you cannot be called that. A “Disciplined One” has relinquished all his faults.

Unwavering and unflinching, he pervasively enters the assemblies of all Thus Come Ones. He sits there unwavering—not moving in the least. He wouldn’t flinch even if his legs hurt or his back ached. You see, the text says, “unwavering and unflinching.” If you can be that way, then you can pervasively go to the assemblies and bodhimandas of all Thus Come Ones. This is known as “pervading the ten directions without moving from one’s place.” Without leaving his seat, this Bodhisattva can roam throughout the Buddhalands of the ten directions to attend Dharma assemblies.

And he is known as “One with Spiritual Powers.” This is a Bodhisattva endowed with spiritual powers. 

Having attained skillful means with regard to the nonarising of dharmas, he is named the “Non-Retreating One.” This Bodhisattva sees not the slightest dharma arise, nor the slightest dharma perish. Having realized patience with the state of mind in which no mental objects arise, he can endure such a state in his mind.

“Having attained skillful means” -- this Bodhisattva has already attained the position in his cultivation where he can use expedient means to teach and transform sentient beings and not retreat from anuttara-samyaksambodhi.

Endowed with such powers that even Sumeru and the Iron Ring Mountains cannot obstruct him, he is named the “Unobstructed One.” The Bodhisattva is endowed with every kind of power, including the Ten Powers of the Buddha. Therefore, the two great mountains, Mount Sumeru and the Iron Ring Mountains, cannot obstruct him. Since even these mountains cannot hinder the Bodhisattva’s powers, he is given the special name the “Unobstructed One.” No material is too solid or adamantine for him to smash and penetrate, hence his name. This Bodhisattva has no obstructions.

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