The Coming into Being of Worlds

Chapter Four

II.E.2.i. The distinct evolutionary stages of the seas of worlds

Sutra:

At that time, Universal Worthy Bodhisattva told the great assembly, “Disciples of the Buddha, you should know that the seas of worlds evolve through distinct stages as numerous as motes of dust in the seas of worlds.  

“Specifically, due to the Dharma being thus, seas of worlds evolve through limitless stages of formation and destruction. By being inhabited by defiled beings, seas of worlds evolve through stages of defilement. By being inhabited by beings who vastly cultivate blessings, seas of worlds evolve through stages of defilement and purity. By being inhabited by Bodhisattvas of faith and understanding, seas of worlds evolve through stages of defilement and purity.  

Because measureless beings bring forth the bodhi resolve, seas of worlds evolve through stages whereby they become totally purified. Because each and every Bodhisattva travels throughout all worlds, seas of worlds evolve through stages of boundless adornments. Because all Bodhisattvas assemble like clouds from the seas of worlds of the ten directions, seas of worlds evolve through stages of infinite and magnificent adornments.  

Because all Buddhas, World Honored Ones, enter n irvana, seas of worlds evolve through stages of solemn tranquility. Because all Buddhas appear in the world, all seas of worlds evolve through stages whereby they become expansive, majestic, and purified. Because of the transformations of the Thus Come Ones’ spiritual penetrations, seas of worlds evolve through stages whereby they universally become purified. They evolve through stages as numerous as motes of dust in the seas of worlds.”  

Commentary:

Why is Universal Worthy Bodhisattva called the Bodhisattva of Great Conduct? He cultivates practices that ordinary people cannot cultivate. He is also known as the Bodhisattva of Great Vows, for the vows he makes are vows that most people cannot even imagine. “Universal” means all-pervading, and “Worthy” refers to a sage. Universal Worthy Bodhisattva’s conduct and vows are great. His bodhi resolve is also great. He brought forth the bodhi resolve measureless kalpas ago, and he made a vow to be the eldest disciple of every Buddha. And so when Shakyamuni Buddha attained Buddhahood, he was the Buddha’s great disciple.

At that time, Universal Worthy Bodhisattva told all those in the great assembly. This “great assembly” includes you and me and all beings of the present time. He wasn’t only talking to the assembly at a particular time in the past. He was addressing all beings of the past, present, and future. This includes all of us, for we would have been the beings of the future when Universal Worthy Bodhisattva was speaking. He said, “Disciples of the Buddha.” This includes those who believe in the Buddha as well as those who do not. It encompasses all beings. “Disciples of the Buddha” includes those who are the disciples of the Buddha now, who were disciples of the Buddha in the past, and those who will become disciples of the Buddha in the future.

People who have not heard the s utras explained before might not know what the word “Buddha” means. Today I will generally explain the meaning. Those who already know can review, and those who don’t can learn. When we listen to sutra lectures, we don’t necessarily listen to people who know how to lecture. We should also listen to those who don’t know how. Why? Because they sometimes do explain things in accord with the Buddha’s principles. When we listen to sutra lectures, we should not be selective. To listen only to good speakers and refuse to listen to amateur speakers is not the right way to listen to the Buddhadharma. Students of the Buddhadharma should follow what is the Way and retreat from what is not the Way. If it accords with the Dharma, go ahead and practice it. If not, then change it. Listening to s utra lectures takes patience. You have to have some samadhi.

General talk and detailed discussions
All contain the foremost truth.

General talk is shallow and simple, while detailed discussions are more profound. But they are all truth in the primary sense. If you know how to listen, then it’s the foremost truth. If you don’t, then it’s meaningless. To see whether a person has skill in cultivation, just observe his behavior during sutra lectures. People who dis like listen ing to s utras fall asleep during the lecture. Those who like to listen may also feel sleepy, but they do everything they can to stay awake. A person’s attitude toward sutra lectures reveals whether or not he i s sincere in seeking to understand the Buddhadharma.

The Chinese word Fo is part of the complete transliteration Fo-tuo-ye for the Sanskrit word “Buddha” (“Buddhaya”). Since the Chinese like to abbreviate, they use only the first syllable Fo. “Buddha” is translated as “enlightened one,” meaning one who is not confused, one who has destroyed ignorance. One who has ignorance cannot be called enlightened. He may possess worldly wisdom, but that is not genuine wisdom or the ultimate enlightenment. Upon becoming enlightened, one breaks through ignorance and reveals the Buddha nature.

Generally speaking, there are three kinds of enlightenment. There are also many finer distinctions of large and small enlightenment. The three general kinds of enlightenment are: self-enlightenment, enlightenment of others, and the perfection of enlightenment and conduct. Self-enlightenment distinguishes one from ordinary, unenlightened people. It means one understands on one’s own. Who is self-enlightened? Those of the Two Vehicles, that is, Arhats and Pratyekabuddhas , are . Ordinary people are selfish and self-benefiting. They don’t want to benefit others. Despite their selfishness, they don’t seek understanding. They are muddled day after day, thinking only of themselves and their own families. From the time they are born until they die, they never become enlightened. Nor do they seek to understand the meaning of life. Muddled, they come; and muddled they go.

Coming in a muddle and leaving in confusion,
They waste this lifetime, letting it pass in vain.

Those of the Two Vehicles seek to understand the real meaning of life. They study the principles of suffering, accumulation, cessation, and the Path. There are the Three Sufferings, the Eight Sufferings, and the limitless sufferings. These sufferings accumulate to bring about an unpleasant outcome. Cessation—still tranquility and effortlessness—is another name for nirvana. It’s a good position, but to get there you have to cultivate the Way. Those of the Two Vehicles know suffering, halt its accumulation, focus on cessation, and cultivate the Way. They cultivate the Four Noble Truths and awaken to the Way. When they sever the 88 grades of view delusion, they realize the first stage of Arhatship—the fruition of Stream-Enterers. They enter the stream of the Dharma nature of sages, and go against the stream of the six defiling objects that ordinary people follow. Sages and ordinary people, and all creatures with blood and breath, are included in the definition of beings. All sentient and insentient beings will eventually perfect the Wisdom of All Modes.

As I often say, whether or not you believe in the Buddha, you have the opportunity to become a Buddha. This is based on what the Buddha himself said, “All beings have the Buddha nature and can become Buddhas.” Since this is the case, let me ask you, can you say you’re not among beings? Can you run outside the Dharma Realm? Can you run outside the scope of Buddhism? No, you can’t. Sooner or later, you’ll become a Buddha. Even if you deny it, saying, “I won’t become a Buddha, I won’t become a Buddha,” when the time comes you’ll still become one. Then your words won’t count. Isn’t it wonderful? That’s why the Buddhadharma is loftier, more wonderful, and more profound than anything. It has no boundaries. It doesn’t limit itself by saying , “This is Buddhism, and that’s not.” All the beings in all worlds as limitless as motes of dust throughout space and the Dharma Realm will become Buddhas. This is what makes Buddhism great.

“What if I fall into the hells? Can I still become a Buddha?”

After you finish suffering in the hells, if you bring forth the bodhi resolve, you can still become a Buddha. Devadatta, for example, fell into the hells for slandering the Buddha. But when he gets out of the hells, he can still become a Buddha. When he realizes that the Buddhadharma is right after all, he can become a Buddha. Whether you are a Catholic, a Protestant, a Muslim, a Taoist, or a follower of any other religion, you are still encompassed by Buddhism. Buddhism is not an exclusive little clique; it is the totality, the entire substance. Because of this, I’m not concerned if people don’t believe in the Buddha. When I see someone trying to convert others, I tell them not to, because when the time is right, people will naturally come to believe. One of my disciples keeps hoping her Mormon son will become a Buddhist. It’s her biggest wish. I told her, “It’s the same if he’s a Mormon. When the time comes, those of other religions will naturally come to believe in Buddhism. Why get all worried about it? Worry doesn’t do any good. When it’s time for them to believe, they’ll do it on their own.

Basically there’s nothing going on in the world,
But foolish people make trouble for themselves.

There are quarrels and troubles within families. Why? People’s foolishness creates them. Basically, each person breathes his or her own air. So what makes you get angry at someone else? It is due to the unenlightened state of ordinary beings.

People of the Two Vehicles cultivate the Four Noble Truths and enlighten themselves, but they aren’t yet able to help others become enlightened. Bodhisattvas are different in that they enlighten both themselves and others. Those of the Two Vehicles say:

Mahasattvas, don’t care about others!
Amitabha Buddha, look after yourself!

They eat their own fill and don’t care if others starve. Bodhisattvas, on the other hand, enlighten themselves and then say, “I ought to save both myself and others, enlighten both myself and others, and benefit both myself and others. Before I attain the Buddha Way, I should create affinities with people. However much I know, I will teach to others. Then, we can all hold hands and help each other make progress on the Path.” Bodhisattvas think of others, not only themselves.

Buddhas have enlightened themselves and enlightened others, and they have perfected both these kinds of enlightenment. This is the perfection of enlightenment and conduct.

Perfect in the three kinds of enlightenment
And replete with ten thousand virtues,
They are called Buddhas.

Buddhas are people who have achieved the highest understanding. Buddhas started out as ordinary people. They didn’t drop down from the skies or spring forth from the ground. They were people to begin with. All people can become Buddhas, as long as they cultivate.

In studying Buddhism, the most important thing is to be unselfish. If you don’t selfish ly seek personal gain, you are already benefiting others and being public-spirited. We could go into a lot of detail about the meaning of the word ‘Buddha’. In fact, it would not be possible to finish speaking of all the meanings, even if we spoke for several great kalpas. The explanation of the whole sutra is itself an explanation of the word Buddha.

How did the Buddha attain Buddhahood? He cultivated blessings and wisdom for three asankhyeyas, and planted the causes for the hall marks and characteristics for a hundred kalpas. “Asankhyeya” is an uncountable number. The Buddha cultivated for three uncountable numbers of kalpas. That’s according to the Lesser Vehicle.

In the Great Vehicle, even after three asankhyeyas, or 30 asankhyeyas, or 300 asankhyeyas, or 3,000 asankhyeyas, or 3,000,000 asankhyeyas, or 300,000,000 asankhyeyas of kalpas, the Buddha still isn’t finished cultivating his blessings and wisdom. Why does the Lesser Vehicle only talk about three asankhyeyas of kalpas? Because if it mentioned the actual length of time, Lesser Vehicle cultivator s would be scared away. They’d think, “How can we ever become Buddhas? We don’t have that kind of time. We might as well give up.” Someone might say, “I’ve cultivated for three or four years, and I haven’t even touched the Buddha’s nose! I’m quitting!” To avoid scaring these Lesser Vehicle people, the Buddha expediently told a lie and said one could achieve Buddhahood after three great asankhyeyas of kalpas.

Actually, is it fixed? No, there are no fixed dharmas. That’s why although there are differentiations of long and short, great and small, many and few, these attributes do not apply to the principles of the Flower Adornment Sutra. If you are attached to any of these characteristics, you simply don’t understand the principles of Flower Adornment. So don’t get hung up wondering how to explain a particular line of the sutra. Whether you explain it or not doesn’t matter. That’s my philosophy in explaining the sutras. I want to give shallow explanations, not deep ones. I want everyone to understand what I say. I don’t want to present a confusing jumble of information resembling a person’s intestines, which may be twenty feet long but are filled with nothing but excrement. If people don’t understand, then no matter how much you say, it’s useless. If they understand, then you can just say one sentence that they understand, and that’s good enough. That’s my principle in explaining sutras.

In the remaining time, let me talk about evolutionary stages. In China there is the Gulf of Chihli (Bo Hai), and on the borders of India and China is the Himalaya mountain range. Many asankhyeyas of kalpas ago, the Himalayas and the Gulf of Chihli were both level ground. The Himalayas not only were flat and level, but they were under the sea. But because Shakyamuni Buddha needed a place to undergo the bitter cold, there was an energy that pushed the sea upwards and made it into a mountain range.

The beings on the flat land probably had heavy karmic obstacles that made it impossible for them to meet the Buddha, so--we don’t know if it was divine forces, nature, or human rulers--but they all drowned as the land changed into a sea (the Gulf of Chihli). Wouldn’t you say that was a great change? It wasn’t because of Shakyamuni Buddha that so many beings died. It was their own karma. Causes reap their corresponding effect s . And so the next part of the text says, “due to the Dharma being thus”; that’s just how the Dharma is. What we see as high mountains now may have been a sea several hundred asankhyeyas of kalpas ago. What is now flat land may have been high mountains in the past. Our planet Earth is not subject to fixed dharmas. The principles discussed in the Flower Adornment Sutra are not fixed either.

“Disciples of the Buddha, you should know that the seas of worlds evolve through distinct stages as numerous as motes of dust in the seas of worlds.” Every sea of worlds is included within the seas of worlds of the ten directions. And every world contains within itself the seas of worlds of the ten directions. Therefore, the seas of worlds are multi-leveled and infinite. Even though they are multi-leveled and infinite, the Buddhas see them very clearly and can know their number. Bodhisattvas do not know how many seas of worlds there are. Their knowledge is not ultimate.

But it depends on what kind of Bodhisattvas we’re talking about. Bodhisattvas of initial resolve do not have this kind of knowledge. Bodhisattvas of the First Ground do not know the state of Bodhisattvas of the Second Ground. Likewise, Bodhisattvas of the Second Ground do not know about those of the Third Ground; those of the Third Ground don’t know about the Fourth Ground; and so on, up to the Tenth Ground. Tenth Ground Bodhisattvas don’t know the state of Equal Enlightenment Bodhisattvas, and Equal Enlightenment Bodhisattvas don’t know the state of the Buddhas’ Wonderful Enlightenment. So there are these differences. Although it’s said that they don’t know, none of these states go beyond a single thought of beings’ minds. They are included within a single thought of beings’ true minds.

Since seas of worlds can be long, short, many, or few, there are differences in the stages they evolve through. Every world exists for a different length of time. At some point it will evolve . These evolutions are analogous to people’s sicknesses. After a person recovers from sickness, he is different from the way he was before he got sick. His temperament, habits, and behavior are changed. Such changes also happen to world, but on a much larger scale. There are differentiations in the evolutionary stages that worlds undergo.

“Specifically, this happens due to the Dharma being thus. The Dharma is just this way. This is the way it’s supposed to be. It was originally this way to begin with. A few days ago we talked about how worlds are created from beings’ false thoughts. False thoughts are delusion. Giving rise to delusion, we create karma, and then undergo the retribution. That’s how it works.

And so seas of worlds evolve through limitless stages of formation and destruction. Within a single sea of worlds, the seas of worlds of the ten directions abide. And within the seas of worlds of the ten directions, this one single sea of worlds abides. Yet there is no interference between the seas of worlds. Each sea of worlds has its own space to exist. Its formation takes twenty small kalpas, then it dwells for twenty small kalpas, decays for twenty small kalpas, and is empty for twenty small kalpas. From formation to emptiness takes eighty small kalpas, which is equivalent to four middle-sized kalpas or one great kalpa.

Because the Dharma is just this way, seas of worlds go through boundlessly many kalpas of formation, dwelling, decay, and emptiness. Within each kalpa of formation, which lasts twenty small kalpas, there may be further sub-stages of formation, dwelling, decay, and emptiness. This applies to the other kalpas as well. It is all very dynamic, not rigidly fixed. Since every kalpa can have these sub-kalpic stages, there are limitless levels of evolution .

By being inhabited by defiled beings, seas of worlds evolve through stages of defilement. Because defiled beings dwell in some seas of worlds, in those worlds there are many states of defilement. By being inhabited by beings who vastly cultivate blessings, seas of worlds evolve through stages of defilement and purity. Since beings in some seas of worlds cultivate immense blessings, they have kalpas of purity as well as defilement. These kalpas also include limitless changes of formation, dwelling, decay, and emptiness.

By being inhabited by Bodhisattvas of faith and understanding, seas of worlds evolve through stages of defilement and purity. The Flower Adornment Sutra discusses the four stages of faith, understanding, practice, and realization. With faith, understanding is possible. With understanding, there can be practice. After practice, there is realization. So faith is the first step.

The Buddhadharma is like a great sea;
Only through faith can one enter it.
Faith is the source of the Way and the mother of merit and virtue;
It increases and nurtures all roots of goodness.

If you investigate the Buddhadharma with deep faith, you will eventually be able to understand it. However, if you practice chan meditation, you have to evince doubt—sustain an inquiry—towards your meditation topic. Therefore, these two dharma doors are different. In studying the teachings in the s utras, it’s essential to have faith. In investigating chan, it’s necessary to doubt. Great doubt results in great enlightenment; small doubt brings small enlightenment; without doubt, there is no enlightenment. In this sentence of the sutra, “faith” refers to the faith needed in studying the doctrines of the Flower Adornment Sutra. If you have faith, then you will come to understand. Anyone who has faith and understanding can be considered a Bodhisattva. Bodhisattvas of faith and understanding are basically the same as beings who vastly cultivate blessings. Vast cultivation of blessings makes faith and understanding possible.

When there are beings who cultivate vast blessings and Bodhisattvas of faith and understanding, the seas of worlds evolve through stage s of defilement and purity. Defilement turns into purity, and purity changes back into defilement. It alternates between defilement and purity, purity and defilement. This is b ecause beings’ minds are not totally pure. They haven’t completely renounced defilement and embraced purity, so there’s a mixture of both purity and defilement. This is because after making a resolve, we sometimes advance and sometimes retreat. When we’re pure, we advance. When we’re defiled, we retreat.

For example, our first thought is, “I want to leave home and cultivate as a monastic so I can became a Buddha.” But then our next thought is, “I think I’ll get married and have children, then tell my children to leave home and join the monastic community. It’s the same thing.” That’s mixing purity and defilement. Suddenly we’re in the heavens, suddenly in the hells, suddenly among hungry ghosts, suddenly with the animals. In one thought we think of the heavens, in the next thought we think of the hells. The next thought is of the Buddhalands, and the thought after that is of the human realm. This is what stages of defilement and purity means. These stages are caused by a single thought.

Why do we suddenly want to cultivate, and then just as suddenly want to return to lay life? Why do we suddenly wish to watch a movie? Or suddenly embark on a fast? Then after fasting for a while, why are we unable to endure it? This is due to evolutionary stages of defilement and purity. The first thought of cultivation is purity; the next thought of not cultivating is defilement.

Not to speak of the world, just consider your own mind. How many great evolutionary stages does it undergo? All of you good advisors should clearly understand this principle. Ask yourself: Why am I so lazy? Why am I so wishy-washy? Why can’t I be a Buddhist of proper faith? Why do I entertain wrong knowledge and views? These are all evolutionary stages within us.

Venerable Master: How many days have you not eaten?

Disciple: I haven’t eaten for eleven days now.

Venerable Master: Are you going to give up after eleven days?

Disciple: No.

Venerable Master: Fine, you can fight to the end. If you can stick it out for eighteen or twenty-one days, you can continue to cultivate this Dharma. If you can only do it for six or seven days, in the future you may not use this Dharma of mine without my permission. Since you didn’t finish the fast the first time, I don’t believe you can do it on the second time either. With this Dharma, if you’re off by a hairsbreadth in the beginning, you’ll miss by a thousand miles in the end. If you miss by the slightest bit, you won’t make it. It’s this way with every Dharma.

So whether you are Big Ju or Little Yo [Bhikshus Heng Ju and Heng Yo], if you don’t cultivate this dharma to perfection, in the future you’ll have to obtain my permission before you can practice it again. If you do it without my permission and you get into trouble or have an accident, I cannot be responsible. If you ask for my permission, then I will contemplate the causes and conditions to see if you can do it. If you can, you can be a vessel of the Dharma. Otherwise, you’ll be a non-Dharma vessel. To be a vessel of the Dharma is to cultivate according to the Dharma and to carry on the work of the Thus Come One.

Because measureless, uncountable beings together bring forth the bodhi resolve, together cultivate the supreme Way, and together realize bodhi, seas of worlds evolve through stages whereby they become totally purified. The evil world of five turbidities disappears, and the world becomes purer and purer day by day. This means you understand more and more each day. You are less and less muddled. Ignorance decreases and wisdom increases every day. Such evolutionary stages actually occur within the mind, not outside. Whether or not there are external changes doesn’t really affect us. In studying the s utra text, we have to investigate our own natures. We have to contemplate how our own natures are formed, dwell, decay, and become empty; how they are pure and defiled. These are the evolutionary changes we need to work on.  

Seas of worlds evolve because each and every Bodhisattva travels throughout all worlds. Bodhisattvas also travel and take vacations! They go from place to place, taking in the sights. Like traveling students, they roam the seas of worlds of the ten directions, visiting all the Buddhas’ Way-places. They go to this Buddha’s Way-place to see how large a gathering is there listening to Dharma. They go to that Buddha’s Way-place to see if there are any fellow Bodhisattvas they recognize. Bodhisattvas have lots of friends.

In the Pure Land vows, we vow to take “nonretreating Bodhisattvas as companions”; these are friends too. Seas of worlds evolve through stages of boundless adornments. Just as when a foreign leader or diplomat calls on our national leader, we roll out the red carpet and clean up and beautify the place in welcome, the Buddhas use boundless adornments to welcome visiting Bodhisattvas. What are these boundless adornments? Proper knowledge and proper views. If people have proper knowledge and views, then the kalpa is adorned. If they have wrong knowledge and views, the kalpa is defiled. “Boundless adornments ” refers to boundless kinds of proper knowledge and views. All wrong views are transformed into proper views. This is how I explain boundless adornments. Whether it’s really this way or not is not my concern.  

Seas of worlds evolve because all Bodhisattvas assemble like clouds from the seas of worlds of the ten directions. Boundless numbers of Bodhisattvas from the ten directions gather in the Way-place. The Bodhisattvas of the ten directions are just the bodhi resolves all of us have made. All our bodhi resolves are just all Bodhisattvas. They all gather like clouds in our mind of proper knowledge and proper views. Seas of worlds evolve through stages of infinite and magnificent adornments. A kalpa of great adornments represents our samadhi power. Our proper knowledge and proper views turns into proper concentration and proper reception. We keep adorning our bodhi resolve until it bears the fruit of bodhi.

Now the air is polluted, and it is because of beings’ defiled karma. Because all Buddhas, World Honored Ones, appear in the world and then enter nirvana, seas of worlds evolve through stages of solemn tranquility. The seas of worlds become adorned and tranquil, and turn into the Pure Land of Eternal Stillness and Light. Because all Buddhas appear in the world, all seas of worlds evolve through stages whereby they become expansive, majestic, and purified. Why are they expansive, majestic, and purified? Because all the great Bodhisattvas appear in the world. The principles within this are endless and inexhaustible.

Because of the transformations of the Thus Come Ones’ spiritual penetrations, seas of worlds evolve through stages whereby they universally become purified. Not only do the Bodhisattvas appear in the world, all Buddhas of the ten directions manifest to speak the Dharma. That’s what’s meant by a stage of universal purification. It means our minds have attained unsurpassed, proper and equal, right enlightenment—anuttarasamyaksambodhi. They evolve through stages as numerous as motes o f dust in the seas of worlds. They evolve through infinitely many stages. This also means people have that many false thoughts in their minds. Before they become Buddhas, they have infinitely many false thoughts. After becoming Buddhas, they will have infinitely many spiritual penetrations.

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