avalokitesvara bodhisattva in Indian Style

 

ANUTPATTIKA-DHARMA-KSANTI, ANUTTARA-SAMYAK-SAMBODHI

 

·Trong khi Phật hiện ra cõi nước trang nghiêm thanh tịnh, 500 vị trưởng giả tử do ông Bảo Tích dắt đến đều chứng được Vô sanh Pháp nhẫn,

tám vạn bốn ngàn người phát tâm Vô thượng Chánh đẳng Chánh giác

—When this Buddha land (i.e. the world) appeared in its majestic purity, the five hundred sons of elders, who came with Ratna-rasi, realized the patient endurance of the uncreate (ANUTPATTIKA-DHARMA-KSANTI),

and eighty-four thousand people developed their minds set on Supreme Enlightenment (ANUTTARA-SAMYAK-SAMBODHI).

A. 10 STAGES OF FAITH in Avatamsaka Sutra

 52 stages of a Bodhisattva  in avatamsaka sutra

 

A. 10 STAGES OF FAITH in Avatamsaka Sutra:

-Chapter 7.  The Names of the Thus Come Ones

-Chapter 8.  The Four Holy Truths

-Chapter 9.  Light Enlightenment

-Chapter 10.  Bodhisattvas Ask for Clarification

-Chapter 11.  Pure Conduct

-Chapter 12.  Worthy Leader

 

B. 10 STAGES OF DWELLINGS:

-Chapter 15. The Ten Dwellings

 

C. 10 STAGES OF CONDUCTS:

 

-Chapter 21. The Ten Conducts

 

D. 10 STAGES OF TRANSFERENCES:

 

-Chapter 25. The Ten Transferences

 

E. 10 STAGES OF GROUNDS:

 

-Chapter 26. The Ten Grounds

1 STAGE OF NEAR-PERFECT ENLIGHTENMENT

1 STAGE OF PERFECT ENLIGHTENMENT (ANUTTARA-SAMYAK-SAMBODHI)

sám hối, ca ngợi phật, hồi hướng... trong kinh Hoa nghiêm-english

A.TO REPENT OF KARMIC OBSTACLES AND REFORM

“Moreover, Good Man,

to repent of karmic obstacles and reform is explained like this:

The Bodhisattva reflects,

‘From beginningless kalpas in the past, I have created all measureless and boundless evil karma with my BODY, MOUTH, and MIND,

because of GREED, HATRED, and STUPIDITY.

If this evil karma had a substance and form, all of empty space could not contain it.

I now completely purify these three KARMAS,

and before the assemblies of all Buddhas and Bodhisattvas, throughout the Dharma Realm in lands as many as fine motes of dust,

I sincerely REPENT of and REFORM my OFFENSES and VOW never to create them again.

I will always dwell in all merit and virtue of the pure PRECEPTS.’

“So it is that when the realm of empty space is exhausted,

 the realms of living beings are exhausted,

the karma of living beings is exhausted,

and the afflictions of living beings are exhausted,

then my repentance will be exhausted.

But just as the realm of empty space up to the AFFLICTIONS of living beings are endless,

so too my REPENTANCE and REFORM are endless.

They continue in thought after thought without cease.

My body, mouth, and mind never weary of these DEEDS.

-(Chapter 40, Avatamsaka sutra)

B. PRAISING THE BUDDHA:

Every land in the ten directions

Is adorned and purified in an instant.

With a wondrous voice he turns the Dharma wheel.

Throughout all worlds, there is none equal to the Buddha.

--

Boundless is the realm of the Thus Come One.

In a single thought he completely fills the Dharma Realm.

In every dust mote a bodhimanda is established,

Where all can realize bodhi and develop spiritual transformations.

--

The World Honored One cultivated all practices

For measureless hundreds of thousands of eons.

He adorns each and every Buddhaland,

Manifesting freely like space.

--

The Buddha’s spiritual powers are limitless.

They completely fill boundless eons.

One could spend innumerable eons

Observing them continually without tiring.

--

Behold the state of the Buddha’s spiritual powers:

They adorn and purify all lands in the ten directions.

In each and every land, they manifest —

Limitless in variety, different in every thought.

--

For measureless hundreds of thousands of eons, contemplate the Buddha

With totally undivided attention.

The Thus Come One has unobstructed expedient doors.

This light universally shines upon inconceivable lands.

--

In former eons when Thus Come One was in the world,

He attended upon Buddhas as boundless as an ocean.

Therefore all beings, like madly rushing streams,

Come to make offerings to the One Honored by the World.

--

The Thus Come One appears pervasively in the ten directions,

In measureless lands within each and every mote of dust.

All the states therein are measureless,

Dwelling throughout boundless and infinite eons.

--

In eons gone by, when the Buddha was a sentient being,

He cultivated an ocean of boundless great compassion.

Entering samsara along with sentient beings,

He universally transforms the multitudes, making them pure.

--

In the treasury of the Dharma Realm of True Suchness, the Buddha dwells—

Devoid of forms and characteristics, free from all defilement.

When sentient beings behold his various bodies,

Their woes and difficulties vanish one and all.

--

 (Chapter 1, Avatamsaka sutra)

C. BODHI MIND:

1.Bodhicitta [ that is, the desire for enlightenment] is like a seed because from it grows all the truths of Buddhism.

2.It is like a farm because here are produced all things of purity for the world.

3.The bodhicitta is like the earth because all the worlds are supported by it.

4.It is like WATER because all the DIRT of the PASSIONS is thereby CLEANSED.

5.It is like the wind because it blows all over the world with nothing obstructing its course.

6.It is like fire because it consumes all the fuel of bad logic.

7.The Bodhicitta is like the sun because it leaves nothing unenlightened on earth.

8.It is like the moon because it fills to perfection all things of purity.

9.It is like a lamp because it perceives where the road is even and where it is uneven.

10.The bodhicitta is like a highway because it leads one to the city of knowledge.

--

11.It is like a sacred ford because it keeps away all that is not proper.

12. It is like a carriage because it carries all the Bodhisattvas.

13. It is like a door because it opens to all the doings of the Bodhisattva.

14. The Bodhicitta is like a mansion because it is the retreat where Samadhi and meditation are practiced.

15.It is like a park because it is where the enjoyment of truth (Dharmarati ) is experiences.

16.It is like a dwelling-house because it is where all the world is comfortably sheltered.

17.It is like a refuge because it gives a salutary abode to all beings.

18.It is like an asylum because it is where all the bodhisattvas walk.

19.The bodhicitta is like a father because it protects all the Bodhisattvas.

20.It is like a mother because it brings up all the Bodhisattvas.

--

21.It is like a nurse because it takes care of all the Bodhisattvas.

22.It is like a good friend because it gives good advice to all the Bodhisattvas.

23.It is  like a king because it overpowers the minds of all the Sravakas and the Pratyekabuddhas.

24.It is like a great sovereign because it fulfills all the  excellent vows.

25.The bodhicitta is like a great ocean because it harbours all the gems of virtues.

26.It is like Mount Sumeru because it towers impartially above all things.

27.It is like Mount Cakravada because it supports all the world.

28.It is like Mount Himalaya because it produces all sorts of knowledge-herbs.

29.It is like Mount Gandhamadana because it harbours all kinds of virtue-fragrance.

30. It is like space because it infinitely spreads out the merit of goodness.

--

31.The Bodhicitta is like a lotus-flower because it is never spoiled by things of this world.

32.It is like an elephant because it is obedient.

33.It is like a well-bred horse because it is free from evil nature.

34.It is like a Charioteer because it keeps watch over all the truths of the Mahayana.

35.The BODHICITTA is like a MEDICINE because it heals all DISEASES  of the PASSIONS.

36.It is like a charm because it submerges all that is evil.

37.It is like a VAJRA because it penetrates into everything.

38.The Bodhicitta is like a BOX OF INCENSE because it contains the FRAGRANCE OF VIRTUE.

39.It is like a great flower because it delights those who catch the sight of it.

40.It is like sandal-wood because it cools off the heat of greed.

--

41.It is like Kalapa because its fragrance penetrates through all Dharmadhatu.

42.The BODHICITTA is like  SUDARSANA which is the king of MEDICINE because it destroys all the DISEASES arising from the PASSIONS ( klesa).

43.It is  like a salve called Vigama because it draws out all the  arrows of the passions.

44.The  bodhicitta is like Indra because it is the overlord of all the gods.

45. The Bodhicitta is like VAISRAVAṆA because it destroys all the PAIN of POVERTY.

46.It is like Sri because it is embellished with all the virtues.

47.The Bodhicitta is like an ornament because all the Bodhisattvas are decorated with it.

48.It is like the kalpa-consuming fire because it burns up all corruption.

49.It is like a great medicinal herb known as Anirvrittamula because it brings up all the truths of Buddhism.

50.The Bodhicitta is like a Naga-gem because it nullifies the poison of all the passions.

--

51.It is like a transparent WATER-GEM because it purifies the TURBIDNESS of all the PASSIONS.

52.It is like a CINTAMANI ( wish-gem) because it supplies all THE WEALTH one desires.

53.It is like a MAGIC JAR because it fulfills every desire.

54.It is like a wish-granting- tree because from it are showered all the virtue-ornaments.

55.The Bodhicitta is like a robe made of goose-feathers because it is never stained the dirt of birth and death.

56.It is like pure Karpasa thread  because it remains from the first brilliantly luminous.

57.The Bodhicitta is like a plough because it clears the mind-field of all beings.

58. It is like the iron arrows of Narayana because it strikes down the view of an ego-soul.

59.It is like an arrow because it pierces the target of pain. it is like a spear because it vanquishes the enemy known as passion.

60. It is like a coat of mail because it protects the mind that conforms to rationality.

--

61.It is like a scimitar because it cuts off the heads of the passions.

62.It is like a sword-blade because it cuts through the armour of pride, conceit and arrogance.

63.It is like a razor because it cuts the passions.

64.It is like a banner of a brave fighter because it bears down the banner of Mara.

65.It is like a sharp cutter because it rends asunder the tree of ignorance.

66.It is like an axe because it chops the wood of sufferings.

67.It is like a weapon because it protects one from violence.

68.The bodhicitta is like a hand because it guards the body of the Paramitas.

 69.It is like a foot because it gives a support to virtue and knowledge.

70.The bodhicitta is like  a surgical instrument because it removes the sheath and film of ignorance.

--

71.It is like a pair of tweezers because it picks out the splinter of the ego-soul.

72.It is like a bedstead because it gives rest to the vexations of the passions.

73.The bodhicitta is like a good friend because it loosens all the bondage of birth and death.

74. The BODHICITTA is like being in POSSESSION of WEALTH because it wards off POVERTY.

75.It is like a great teacher because it  points out the way  to the devotional life of the Bodhisattva.

76.It is like a depository of treasure because it contains an imperishable mind of merit.

77.It is like a fountain because from it issues an inexhaustible supply of knowledge.

78.The Bodhicitta is like a mirror  because it reveals all the images of truth.

79.It is like a lotus-flower because it is stainless.

80.It is like a great river because in it flow the Paramitas as well as the rules of acceptance.

79.It is like the lord of serpents because it showers clouds of good truths.

80.It is like the giver of life because it supports the great compassionate heart of  the Bodhisattva.

81.The bodhicitta is like nectar because it makes one abide in the realm of immortality.

82.It is like an all-trapping net because it gathers and draws up every tractable being.

83.The bodhicitta is like a basket of sandal-wood because it contains all the fragrance of virtue.

84.It is like medicinal AGADA because it preserves one’s perfect health.

85.It is like an antidotal medicine because it counteracts the poison of sensuous pleasures.

86.It is like a magical charm because it wipes out the poisonous effect of irrationality.

87.The BODHICITTA is like a WHIRLWIND because it SWEEPS AWAY every OBSTRUCTION and OPPOSITIONS before it.

88.It is like an isle of treasure because it produces the treasure of  every factor of enlightenment.

89.It is like a good family because from it issues every work of purity.

90.It is like a dwelling-house because it is where everything virtuous has its refuge.

91.It is like a city because it is where all the Bodhisattvas like merchants carry on their business.

92.The bodhicitta is like quicksilver because  it clears up all the hindrances of karma and the passions.

93.It is like a  honey preparation because it completes the provisions for the attainment of all- knowledge.

94.The Bodhicitta is like the highway beause it leads all the  bodhisattvas to the city of all- knowledge.

95.It is like a repository because it holds all the works of purity.

96.It is like a shower because it washes away the dust of  the passions.

97.It is like a shelter because it provides all the bodhisattvas with the instructions they need for their settlement.

98.It is like the loadstone because it refuses to attract  the fruit of Emancipation attained by the Sravakas.

99.It is like lapis lazuli because it is by nature stainless.

100.It is like a sapphire because it far surpasses all the knowledge that is realized by the sravakas and Pratyekabuddhas as well as by people of the world.

101.The bodhicitta is like a kettle-drum because it awakens all beings from their sleep in the passions.

102. It is like pure water because it is essentially limpid and stainless.

103. It is  like Jambunada gold because it outshines all the stocks of merit obtainable in this world of created things.

104.It is the great prince of mountains because it towers above all the world.

105.The Bodhicitta is like a shelter because it never refuses anyone that may come.

106.It is like a real substance because there is in it nothing that is unreal.

107.It is like a wish-fulfilling gem because it satisfies every heart.

108.The bodhicitta is like a sacrificial utensil because by it all the world is gratified.

109.It is like an enlightened one because there is nothing in worldly-mindedness that is comparable to it.

110.It is like a rope because it lifts up all the truths of Buddhism.

111.The bodhicitta is like a good binder because it holds the life and the vows of the Bodhisattva.

112.It is like a protector because it protects the entire world.

113.It is like a watchman because it holds back all that is  bad.

114.It is like Indra’s net because it subdues the passions which resemble the Asuras.

115.It is  like VARURA’s chain because it draws and controls.

116.It is like Indras’s fire because it consumes all  the habit-energy, passions and impure desires.

117.It is like a CAITYA because it is respected by all the world, by human beings and by Asuras.

(Avatamsaka sutra, chapter 39)

D. PRAYERS TO BE REBORN IN SUKHAVATI:

1.I vow that when my life approaches its end,

2.All obstacles will be completely dispelled,

3.I will personally see Amitabha Buddha,

4.And be immediately reborn in his Land of Peace and Bliss.

--

5.After I'm reborn in that land,

6.I will then accomplish these great vows.

7.All of them will be completely perfected without remainder.

8.Bringing benefit and happiness to the realms of all beings.

--

9. All in that Buddha's assembly are pure,

10. At that time I will be born from a supreme lotus flower,

11.I'll personally behold Measureless Light Tathagata

12.Who will appear and bestow upon me a prediction of Bodhi.

--

13.After receiving this prediction from the Tathagata,

14.With countless hundreds of kotis of transformation bodies,

15.My vast wisdom power that pervades the ten directions

16.Brings benefit everywhere to the realms of living beings.

--

17.To the ends of space or world-systems,

18.To the ends of living beings, their karma, or their afflictions,

19.But all things such as these have no end,

20.So too my vows ultimately will never end.

--

21.Suppose in all the boundless kshetra-lands of the ten directions,

22.One uses their multitude of jewels as adornments and offerings to the Tathagatas,

23.And gives the most supreme peace and happiness to gods and humans

24.Throughout kalpas as many as the smallest atomic particles in all kshetra-lands.

--

25.Suppose another person hears this king of supreme vows,

26.And as they pass by his ear but a single time is able to give rise to faith,

27.And his mind thirstily seeks supreme Bodhi,

28.The merit and virtue he gains will surpass that of the first person.

--

29.Always separating far from bad teachers,

30.And leaving forever all unwholesome paths,

31.Quickly seeing the Tathagata Measureless Light,

32.And perfecting Samantabhadra's most supreme vows.

--

33.This person well obtains a superior lifespan,

34.And is well able to attain rebirth in the human realm.

35.Before long this person will accomplish

36.These practices of Samantabhadra Bodhisattva.

--

37.In the past, owing to a lack of wisdom power,

38.I have done the five Avici offenses of extreme evil.

39.By reciting the great king of vows of Samantabhadra

40.In one thought they will all be wiped away.

--

(Chapter 40:   “PRACTICES AND VOWS OF SAMANTABHADRA BODHISATTVA”, Avatamsaka sutra)

E. TAKING REFUGE :

In taking refuge with the BUDDHA,

I vow that sentient beings

Will perpetuate the Buddhas’ lineage,

And bring forth the unsurpassed resolve.

--

In taking refuge with the DHARMA,

I vow that sentient beings

Will deeply enter the Sutra Treasury,

And have wisdom like the sea.

--

In taking refuge with the SANGHA,

I vow that sentient beings

Will unite and lead the great assembly,

All without obstruction.

--

When receiving and learning PRECEPTS,

I vow that sentient beings

Will skillfully learn PRECEPTS

And avoid all EVIL DEEDS.

--

(Chapter 11, Avatamsaka sutra)

F. TEN GREAT VOWS OF  SAMANTABHADRA BODHISATTVA

1. To worship all BUDDHAS.

2. To praise the Tathagatas.

3. To extensively cultivate making offerings.

4. To repent of karmic obstacles and reform.

5. To follow and rejoice in merit and virtue.

6. To request the turning of the wheel of Dharma.

7. To beseech the Buddhas to remain in the world.

8. To always follow and learn from the Buddhas.

9. To constantly conform with living beings.

10. To transfer all merit and virtue.”

(Chapter 40, Avatamsaka sutra)

--

G. ONE OF THE 52 SPIRITUAL TEACHERS OF SUDHANA ALONG HIS JOURNEY TOWARD ENLIGHTENMENT.

1.Bhikshu MEGHASHRI (CLOUD OF VIRTUE), the Kingdom of SUPREME BLISS, Wonderful Summit Mountain

--

Sudhana  went toward the kingdom of Supreme Bliss, and ascended Wonderful Summit Mountain. 

To the east, west, south, north, the four intermediate directions, above and below, he looked around and sought.

With thirsty aspirations, wishing to see the bhikshu MEGHASHRI, after seven days, he espied the bhikshu on another mountain, leisurely taking a stroll.

Upon seeing this, he went to bow at his feet, circumambulated him three times to the right, and then stopped before him, and said,

“Sagely One, I have already brought forth the resolve for ANUTTARA-SAMYAK-SAMBODHI,

but I do not know yet how a BODHISATTVA studies the BODHISATTVA  CONDUCT,

how he cultivates the BODHISATTVA CONDUCT, up to and including how he can swiftly perfect the conduct of Samantabhadra.

I heard that the Sagely One is skilled at guiding and teaching.

I only hope you will compassionately proclaim how it is that a Bodhisattva accomplishes ANUTTARA-SAMYAK-SAMBODHI.”

---

At that time, the bhikshu MEGHASHRI told Sudhana,

"Good indeed! Good indeed! Good man, you have already brought forth the resolve for ANUTTARA-SAMYAK-SAMBODHI.

 Moreover, you can inquire about the BODHISATTVA CONDUCT. 

To do such a thing is difficult within the difficult.

That is to say:

Seeking the Bodhisattva conduct;

Seeking the state of a Bodhisattva;

Seeking the path of escape of a Bodhisattva;

Seeking the pure path of a Bodhisattva;

Seeking the pure, vast, great mind of a Bodhisattva;

Seeking the spiritual penetrations accomplished by a Bodhisattva;

Seeking the liberation doors that a Bodhisattva makes appear;

Seeking the worldly karma manifested by a Bodhisattva;

Seeking the mind of a Bodhisattva that accords with living beings;

Seeking the Bodhisattva's gate of birth and death and Nirvana;

Seeking the Bodhisattva's contemplation of the conditioned and unconditioned, without any attachment in his mind.

“Good man, I have attained a comfortable, decisive power of understanding.

My eye of faith is pure, and my wisdom light radiates. Universally, I regard all states, and have left behind all obstructions.

I can skillfully contemplate.

My universal eye is lucid and bright.  I am replete with pure conduct.

I can travel to the countries of the ten directions, revere and make offerings to all Buddhas.

I can forever be mindful of all Buddhas, Thus Come Ones, unite, uphold the Proper Dharma of all Buddhas, and constantly behold all Buddhas of the ten directions.

“That is to say, to the eastern direction, seeing one Buddha, two Buddhas, ten Buddhas, a hundred Buddhas, a thousand Buddhas, a hundred thousand Buddhas, a hundred million Buddhas, a billion Buddhas,

a thousand billion Buddhas, a hundred thousand billion Buddhas, a million nayutas of Buddhas,

a hundred million nayutas of Buddhas, a thousand million nayutas of Buddhas,

a hundred thousand million nayutas of Buddhas;

to the point of seeing countless, limitless, boundless, unequaled, uncountable, inestimable, inconceivable, immeasurable, ineffable, ineffably ineffable Buddhas;

to the point of seeing Buddhas as many as dust motes in Jambudvipa, Buddhas as many as dust motes in one set of four continents, Buddhas as many as dust motes in a thousand world systems;

Buddhas as many as dust motes in a two thousand world system;

Buddhas as many as dust motes in a three thousand world system;

Buddhas as numerous as dust motes in ten Buddha kshetras;

Up to and including Buddhas as many as dust motes in ineffably ineffable Buddha kshetras.

As it is in the east, so it is too in the south, west, north, the four intermediate directions, above, and below.

In each direction, all of these Buddhas -- with their various physical appearances, their various features, their various spiritual penetrations,

their various playfulnesses, their various assemblies which adorn the WAY-PLACES,

their various lights that illumine without limit, their various countries, their various life spans -- accord with the various delights in the minds of all living beings.

They manifest the various doors of accomplishing Proper Enlightenment.

Within the great assembly, they emit the Lion's roar.

--

“Good man, I have only obtained this Dharma-Door of RECOLLECTING ALL THE BUDDHAS' STATES OF WISDOM LIGHT AND UNIVERSAL VISION.

But how could I possibly know the Doors of the conduct of all great Bodhisattvas' boundless, pure wisdom?

There is the Door of Mindfulness of the Bud

dha with a Universally Shining Wisdom Light, whereby one always sees the adornments and purity of the various palaces in all Buddha countries.

There is the Door of Causing All Beings to be Mindful of the Buddha, whereby one accords with what pleases living beings' minds and causes them to obtain purity from seeing the Buddhas.

There is the Door of Mindfulness of the Buddha that Enables One to Dwell Securely within the Powers, whereby one is caused to enter the Thus Come Ones’ Ten Powers.

There is the Door of Mindfulness of the Buddha that Enables One to Dwell Securely in the Dharma, whereby one can see limitless Buddhas and listen to Dharma.

There is the Door of Mindfulness of the Buddha of Illumining All Directions, whereby one can see within all worlds the seas of Buddhas that are equal and without discrimination.

There is the Door of Mindfulness of the Buddha of Entry to Invisible Places, whereby one can see within all subtle and minute states, all matters involving the sovereign spiritual penetrations of all Buddhas.

There is the Door of Mindfulness of the Buddha of Dwelling in All Kalpas, whereby throughout all kalpas one always sees the acts of giving done by all Buddhas without leaving them for even a moment.

There is the Door of Mindfulness of the Buddha of Dwelling Throughout All Times, whereby in every time all times one always sees the Thus Come Ones, draws near to them, without leaving them.

There is the Door of Mindfulness of the Buddha of Dwelling in All Kshetras, whereby in all countries one completely sees the Buddhas' bodies that transcend everything and are unmatched by anything.

There is the Door of Mindfulness of the Buddha of Dwelling in All Worlds, whereby in accordance with the wishes and delights of one's own mind, one universally sees the Thus Come Ones of the three time periods.

--

“There is the Door of Mindfulness of the Buddha of Dwelling in All States, whereby pervasively in all states, one sees the successive appearances of the Thus Come Ones.

There is the Door of Mindfulness of the Buddha of Dwelling in Still Extinction, whereby in a single thought one sees the Buddhas in all kshetras manifesting Nirvana.

There is the Door of Mindfulness of the Buddha of Dwelling in Distant Traveling, whereby in a single thought one sees all Buddhas departing from the places where they live.

There is the Door of Mindfulness of the Buddha of Dwelling in Vast Greatness, whereby one's mind always contemplates all the Buddhas’ bodies pervading all Dharma realms.

--

“There is the Door of Mindfulness of the Buddha of Dwelling in Subtlety, whereby on a single hair tip ineffable Thus Come Ones appear, and one can go to all their places and serve them.

There is the Door of Mindfulness of the Buddha of Dwelling in Adornment, whereby in one thought, within all kshetras, one sees Buddhas accomplishing Equal and Proper Enlightenment, and manifesting spiritual transformations.

There is the Door of Mindfulness of the Buddha of Dwelling in Buddha Affairs, whereby one sees all Buddhas appearing in the world, emitting wisdom-light and turning the Dharma Wheel.

“There is the Door of Mindfulness of the Buddha of Dwelling in the Comfortable Mind, whereby one knows that according to all the wishes and delights of one's own mind, all Buddhas manifest their reflections.

--

There is the Door of Mindfulness of the Buddha of Dwelling in One's Own Karma, whereby one knows that, according to the karma which living beings accumulate, their own reflections manifest to facilitate their enlightenment.

There is the Door of Mindfulness of the Buddha of Dwelling in Spiritual Transformations, whereby one sees the Buddhas seated on vast great lotus flowers that blossom everywhere throughout the Dharma Realm.

--

There is the Door of MINDFULNESS OF THE BUDDHA of Dwelling in Empty Space, whereby one contemplates all Thus Come Ones’ clouds of bodies that adorn the Dharma Realm.

And how can I possibly know or speak of such conduct of merit and virtue?

“Good man, south of here is a kingdom called Gate of the Sea, there is a bhikshu known as SAGARAMEGHA (Sea Cloud).

Go to where he is and ask him how a BODHISATTVA studies the BODHISATTVA CONDUCT, and how he cultivates the BODHISATTVA WAY.

The bhikshu SAGARAMEGHA  can speak discriminately the causal conditions of bringing forth vast, great good roots.

Good man, the bhikshu SAGARAMEGHA will enable you to enter the vast, great, position of the aids to the Way.

He will enable you to bring forth the power of vast, great good roots.

He will speak for you the causes of bringing forth the Bodhi resolve.

He will enable you to give rise to the light of the vast Great Vehicle.

He will enable you to cultivate the vast, great PARAMITAS.

He will enable you to enter the vast, great sea of all conducts.

He will enable you to perfect the vast, great wheel of vows.

He will enable you to purify the vast, great door of adornments.

He will enable you to give rise to the power of vast, great kindness and compassion.”

At that time, the Youth Sudhana bowed to the bhikshu MEGHASHRI, circumambulated him to the right, gazed up at him, bade farewelland took his leave.

(Chapter 39, Avatamsaka sutra)

H.TO CONSTANTLY CONFORM WITH LIVING BEINGS:

Moreover, Good Man, to constantly conform with living beings is explained like this.

Throughout the oceans of kshetra-lands in the ten directions exhausting the dharma-realm and the reaches of space, all living beings have all kinds of differences.

That is to say, there are those born from eggs, womb-born, moisture-born, born by transformation, as well as those who live in dependence upon earth, water, fire, or wind.

There are also beings that dwell in space, or live in plants and trees.

This includes all the many kinds of living beings, with diverse bodies, shapes, appearances, lifespans, clans, names, and mental natures.

This includes their many kinds of knowledge and views, desires and pleasures, intentional activities, and modes of deportment, clothing, and diets.

They dwell in many different kinds of villages, towns, cities, and palaces.

They include gods, dragons, others of the eightfold pantheon of spiritual beings, as well as humans, non-humans, and others.

There are beings without feet, with two feet, four feet, or many feet, with form or without form, with thought or without thought, and not entirely with thought and not entirely without thought.

I will conform with all these many kinds of beings.

I will make offerings to and serve them in various ways, just as I honor my own father and mother and serve my teachers, elders, Arhats, up to and including the Tathagatas equally without difference.

I will be a good doctor for those suffering from sickness. I will show the right road to those who have lost their way.

I will be a beacon of light for those in the dark night. And I will enable the poor and destitute to uncover hidden treasures.

The Bodhisattva impartially benefits all living beings in this manner.

Why? If a Bodhisattva conforms with living beings, then he conforms with and makes offerings to all Buddhas.

If he honors and serves living beings, then he honors and serves the Tathagatas.

If he makes living beings happy, he makes all Tathagatas happy.

Why?

Because all Buddhas, the Tathagatas, take the heart of great compassion as their substance.

Because of living beings, they bring forth the heart of great compassion.

From the heart of great compassion, the Bodhi mind is born.

And because of the Bodhi-mind, Equal and Right Enlightenment is accomplished.

This is like a great king of trees growing in the rocks and sand of a vast wasteland.

If its roots get water, the branches, leaves, flowers, and fruits will all flourish.

The Bodhi-tree king growing in the vast wasteland of birth and death (Samsara) is the same.

All living beings are the roots of the tree and all Buddhas and Bodhisattvas are its flowers and fruit.

By using the water of great compassion to benefit living beings, one can realize the flowers and fruit of the Buddhas' and Bodhisattvas' wisdom.

Why? If a Bodhisattva benefits living beings with the water of great compassion, he is able to attain ANUTTARA-SAMYAK-SAMBODHI.

Therefore, Bodhi depends upon living beings.

If there were no living beings, no Bodhisattva could ever realize the UNSURPASSED PROPER ENLIGHTENMENT.

Good Man, you should understand these principles in this way.

When the mind is impartial towards living beings, one can accomplish perfect great compassion.

By using the heart of great compassion to conform with living beings, one successfully makes offerings to the Tathagatas.

In this way the Bodhisattva conforms with living beings.

So it is that even if the reaches of space, the realms of living beings, the karma of living beings, or the afflictions of living beings come to an end, my conforming with living beings is without end.

It continues in thought after thought without cease.

I never tire of this karma in body, speech, and thought.

(Chapter 40, Avatamsaka sutra)

I.TO TRANSFER ALL MERIT AND VIRTUE:

Moreover, Good Man, to transfer all merit and virtue is explained like this.

All of the merit and virtue from the first vow, to worship all Buddhas, up to and including the vow to conform with living beings, I transfer to all living beings throughout the dharma-realm and the limits of space.

I vow to cause all living beings to always attain peace and happiness,

and to be without any sickness or suffering.

I wish that they will not succeed in doing any evil and that all the good karma that they would like to do will quickly be achieved.

I will close the doors to the evil destinies and make known the right road to becoming a human, a god, or realizing Nirvana.

Suppose there are living beings who, because they accumulated a lot of evil karma, have evoked the retribution of all kinds of extreme suffering.

I will undergo all this suffering on their behalf.

I will enable all of these living beings to attain liberation and to ultimately realize unsurpassed Bodhi.

The Bodhisattva cultivates transference in this way.

So it is that even if the reaches of space, the realms of living beings, the karma of living beings, or the afflictions of living beings come to an end, MY TRANSFERENCE OF MERIT AND VIRTUE IS WITHOUT END.

It continues in thought after thought without cease.

I never tire of this karma in body, speech, and thought.

(Chapter 40, Avatamsaka sutra)