The Flower Ornament Scripture

 

A Translation of the Avatamsaka Sutra

Thomas Cleary

BOOK SEVENTEEN

 

17. The Merit of

The Initial Determination for Enlightenment

 

 

THEN INDRA, king of gods, said to the enlightening being Truth Wisdom, "Son of Buddha, what  is  the extent  of the merit  attained when the enlightening being first determines to become enlightened?"

Truth Wisdom said, "The truth of this is extremely deep, difficult to explain, difficult to know, difficult to discern,  difficult to believe, difficult to experience,  difficult to practice,  difficult to master, difficult to  think  o f,  difficult  to  assess,  difficult  to  approach  and enter.  E ven  so, by the power of the Buddha I will explain for you.

"0 Child of Buddha,  suppose someone were to provide all com forts for all the beings of incalculable worlds in the eastern direction for a whole con, and after that teach them to keep the five precepts  with purity, and were to do the same thing in the southern, western, and northern directions, the four intermediate directions, and the zenith and nadir  as  well-do  you  think  this  person's  merit would  be  much?"

Indra said,  "Only a Buddha could know this person's merit-no one else could be able to assess it. "

Truth Wisdom said,  "This person's merit,  compared to the merit of an enlightening being who has just determined to realize enlightenment, does not amount even to a hundredth,  not even a thousandth,  a hun­ dred thousandth, a millionth, a hundred millionth, a billionth, a hun­ dred billionth, a trillionth, a hundred trillionth, a quadrillionth, a quintillionth-that merit docs not amount to the smallest imaginable fraction of the merit of determination for enlightenment.

"Setting aside that example for the moment, suppose someone pro­ vided all the beings of ten infinities of worlds  with medicines for a hundred cons, and then taught them to practice the path of ten virtues, serving them thus for a thousand cons; then teaching them to dwell in the four meditations for a hundred  thousand  cons,  then teaching them to dwell in the four immeasurable states of mind for a hundred million

404

 

Tlzc  A1erit  of The  Initial  Determination for  Enl��h temncnt    405

 

eons,  then teaching them to dwell in the four formless concentrations for ten billion cons, then teaching them to dwell in the state of stream­ entcrcr for a hundred billion cons, then teaching them to dwell in the state of once-returner for ten trillion cons,  then teaching  them to dwell in the state of nonrcturncr for a quadrillion eons, then teaching them to dwell in sainthood for a quintillion cons , then teaching them to dwell in the path of the self-enligh tened; do you think this person 's merit would be great?"

The king  of gods  said,  "Only a Buddha  could know the merit of such a person. "

Truth  Wisdom said,  "This person's merit,  compared to the merit of an enlightening being who has just determined to realize enlightenment, docs not amount to a hundredth part, not even a thousandth, a hundred thousandth , or even the smallest imaginable fraction thereof. Why? Because when the Buddhas first set their minds on enlightenment,  they do not do so just to provide the beings of innumerable worlds in all directions with all comforts for a hundred eons or a hundred thousand quadrillion eons. They do not set their minds on enlightenment just to teach that many beings to cultivate morality and goodness, just to teach them to abide in the four meditations,  four immeasurable minds,  and four for mless concentrations, just to teach them to attain the states of stream-enterer, once-returner, nonreturner, saint, and independently enlightened one.  Rather,  they set their minds on enlightenment to cause the lineage of the enlightened ones not to die out, to pervade all worlds, to liberate the sentient beings of all worlds, to know the formation and disintegration of all worlds,  to know  the defilement  and purity  of beings in all worlds, to know the inherent purity of all worlds , to know the inclinations, a fflictions, and mental habits of all sentient beings, to know where  all sentient beings die and are born, to know expedient means appropriate to the faculties of all sentient beings, to know the mentalities of all sentient beings, to know all sentient beings' knowledge of past, present, and future, and to know  all realms of Buddhas  are equal.

"Again, setting this example aside for the moment, suppose someone could, in a single instant, pass incalculably many worlds to the east, and did this instant after instant for an incalculable eon-no  one could determine a limit to those worlds. Then suppose  there were another person who could pass in a single instant all the worlds that the former person passed in an incalculable eon, and also went on thus for an incalculable eon. Then suppose there were yet another person,  and another and another, up to ten , each of whom could pass in an instant all the worlds that the preceding one passed in an incalculable con, and went on thus for an incalculable con.  Then suppose there were also such people in all the other nine directions. Thus in the ten directions there would be one hundred people,  each successively passing in each and every instant of an eon as many worlds as the preceding passed in

 

 

an  eon:  the  limit  of these  worlds  might  be  known,  but  the  limit  of the roots of goodness in the enlightening being's initial determination on enlightenment cannot be known. Why? Because enlightening beings do not set their minds on enlightenment just to go to and gain knowledge of a limited number of worlds; they set their minds on enlightenment to know  all worlds  in the ten directions.  That is to say,  they want to know subtle worlds are gross worlds, gross worlds arc subtle worlds, upward facin g worlds arc downward facing worlds, downward facing worlds arc upward facing worlds, small worlds are large worlds, large worlds arc small worlds, wide worlds  arc narrow  worlds,  narrow worlds are wide worlds, one world is unspeakably many worlds, un­ speakably many worlds arc one world, one world enters unspeakably many worlds, unspeakably many worlds enter one world, defiled worlds are pure worlds, pure worlds are defiled worlds; they want to know the differentiations of all worlds in a single hair,  and the unity of a single hair in  all worlds.  They  want to know  the production  of all worlds  in  a single world.  They want to know the insubstantiality  of all  worlds. They want to be able to know all vast worlds in a single moment of thought without any hindrance. This is why they set their minds on unexcelled complete perfect enlightenment.

"Again, setting this example aside,  suppose there is someone who can in a single  thought know the number  of cons of becoming  and decay  of innumerable worlds in the eastern direction,  and docs this for an incalculable eon; no one can determine the bounds of those numbers of cons. Then suppose  there is a second  person  who can know in a single thought all the numbers of eons known by the first person over an incalculable eon.  Again,  continue this up to ten persons,  then extend it to all ten directions. The limit of the number of cons of becoming and decay of all these incalculable worlds of the ten directions may  be known, but the limit of the virtues of the enlightening being setting the mind on perfect enlightenment cannot be known. Why? Because en­ lightening beings do not set the mind on unexcelled complete perfect enlightenment just to know the number of cons of becoming  and decay of a certain limited  number  of worlds.  It is to completely  know the cons of becoming and decay of all worlds that they set their minds on unexcelled complete perfect enlightenment. That is, to know that long cons and short  cons arc equal;  short  cons and long  eons   arc equal; one con is equal  to countless eons;  countless cons  arc  equal  to one con; cons with Buddhas arc equal  to eons without  Buddhas;  cons without Buddhas  arc equal   to   cons   with   Buddhas;  in   an   con   with one Buddha there arc unspeakably many Buddhas; in an con with unspeakably many  Buddhas there is one Buddha; finite cons arc equal to infinite  cons;  infinite cons  arc equal  to finite cons;  cons  that end arc equal to endless eons; endless cons arc equal to cons that end; unspeakably  many cons arc equal to one instant;  one instant   is equal to unspeakably many cons; all cons enter the noncon; the noneon enters

 

The Merit of The Initial Determination for Enlightenment        407

all eons.* They want to know instantly the eons of becoming and decay of all worlds  of the entire past,  present,  and future-that is   why  they set their minds on unexcelled complete perfect enlightenment. This is called the initial determination's adornment of great vows, the spiritual knowledge of all cons.

"Again, setting aside this example, suppose someone could,  in the time of a single instant, know the various different understandings  of all the sentient beings in incalculably many worlds in the eastern direction, and went on like this instant after instant for a whole incalculable eon; now suppose a second person can know in a single instant all the differences in sentient beings ' understandings known  by the first person in an incalculable eon, and also went on like  this (knowing  more  and more each instant) for an incalculable eon. Now apply this pattern successively  up  to  the tenth person,  and also  to  the other nine directions: the limit  of the various different understandings  of these sentient beings in the ten directions may be known, but the limit of the virtues of the enlightening being's first determination on enlightenment cannot be known by anyone.  Why? Because enlightening beings do not set their minds on unexcelled complete perfect enlightenment just to know the understandings of a particular limited n umber of sentient beings. They set their minds on  unexcelled  complete  perfect enli ghtenment to know  the  various different understandings   of all   sentient  beings  in all worlds. That is, they want to know different understandings are boundless, and that one sentient being's understanding is equal  to countless sentient beings'  understandings;  they want to attain the light of knowledge of liberative techniques appropriate to unspeakably many different understandings; they want to know all the individual different understandings  in the ocean of sentient   beings;   they want to   know   all the infinite various understandings, good and bad, of past, present, and future; they want to know   all   understandings   which   resemble   each other and those which don't;  they want to know all understandings  are one understanding, one understanding is all  understandings;  they want to attain the enlightened ones' power  of understanding;  they want  to know the differences between understanding that can be surpassed and understanding that is unexcelled, understanding  which has  remainder and understanding without remainder, equal understandings and unequal understandings; they want to know  the differences between dependent and independent understanding, common understanding and unique understanding, bounded understanding and boundless understanding, differentiated understanding and undifferentiated understanding, good understanding and bad understanding, mundane understanding and trans­ mundane understanding; they want to attain the unhindered  knowledge of liberation of the enlightened in respect to all subtle  understanding, great understanding, infinite understanding, and understanding of the

 

*That is, "con " is a division  that is ultimately arbitrary.

 

 

true state; they want to know,  by means of infinite appropriate means, the pure understandings and defiled understandings, broad understand­ ings and summary understandings, fine understandings and coarse understandings, of each and every sentient being in all realms of sentient beings in the ten directions; they want to know deeply secret under­ standings, expedient understandings, discriminating understandings, spon­ taneous understandings, understandings that arise according to causes, understandings that arise according to conditions, the networks of all understandings-to know these they set their minds on unexcelled complete perfect enlightenment.

"Again,  setting aside this example,  suppose there is someone who can in one instant know the differences in faculties of all sentient beings in countless worlds in the eastern direction,  and continues in this  way for an incalculable eon; then suppose there is a second person who could know in one instant all the differences in faculties known by the first person, in each instant of an incalculable eon; extend this to the tenth person  and  apply  it  also  to  the  other  nine  directions-the  limit  of the various  differences in faculties of the sentient beings  of the worlds  of the ten directions  might be known,  but no one can know  the limit of the virtues of the enlightening being's initial determination for unex­ celled complete perfect enlightenment. Why? Because enlightening beings do not set their minds on unexcelled complete perfect enlightenment just to know the faculties of sentient beings in a given limited number of worlds.  It is to know all the various differences in faculties of all beings in all worlds, wanting to know the network of all faculties, that they set their minds on unexcelled complete perfect enlightenment.

"Again setting this example aside, suppose there is someone who can in a single instant know the inclinations of all the sentient beings in countless worlds in the eastern direction, thus knowing more and more instant after instant for an incalculable eon. Extend this as before to ten people, and to all ten directions: the limit of the inclinations of these sentient beings of the ten directions might be known, but a limit to the virtues of the enlightening being's first determination for unexcelled complete perfect enlightenment cannot be known by anyone. Why? Because the enlightening being's determination for enlightenment is not limited to just the purpose of knowing the inclinations of a limited number of sentient beings. It is to know all the inclinations of all beings in all worlds, wanting to know the network of all inclinations, that they set their minds on unexcelled complete perfect enlightenment.

"Again, setting this example aside, suppose there is someone who can in a single instant know the techniques of all the sentient beings in countless lands in the eastern direction,  and extend this  example as before to ten people and to all ten directions: the extent of the various techniques of these sentient beings of the ten directions may be known, but the extent of the virtues of the enlightening being's initial determina­ tion for enlightenment cannot be known by anyone. Why? Because

 

The Merit of The Initial Determination for Enlightenmwt         409

 

enlightening beings do not set their  minds on unexcelled  complete perfect enlightenment just  to know the various techniques  of beings   of a limited number of worlds . It is to know all the techniques of all beings of all worlds, wanting to know the network of all techniques,  that they set their minds on unexcelled complete enlightenment.

"Again, setting  this example aside,  suppose there is someone who can in a singl e instant know the various different mentalities of sentient beings in countless worlds in the eastern direction, and extend  this example as before to ten people and to all ten directions: the bounds of the various different mentalities  of the sentient beings  in all  these worlds of the ten directions rna y be known,  but  the bounds  of the virtues of the enlightening being's first determination for unexcelled complete perfect enlightenment cannot be known to anyone. Why? Because enlightening beings do not set their minds on unexcelled com­ plete perfect enlightenment just to know the mentalities of a limited number of sentient beings; it is to know the various mentalities of the boundless sentient beings of the whole realm of space of the cosmos, wanting to completely know the network of all  minds,  that they set their minds on unexcelled complete perfect enlightenment.

"Again, setting this example aside,  suppose there is someone who can in a single instant know the various different actions of the sentient beings in countless  worlds in the eastern direction;  as before, extend this to the tenth person and to the ten directions:  the bounds  of the various different actions  of these sentient beings  of the ten directions may be known, but  the bounds  of the virtues  of the enlightening being's initial determination for unexcelled enlightenment cannot be known. Why? Because enlightening beings do not set their minds on unexcelled complete perfect enlightenment only to know the actions of the sentient beings  of a limited number of places.  They want to know the actions of all sentient beings of past, present, and future, and want to know the network of all actions-this is why they set their minds on unexcelled complete perfect enlightenment.

"Again, leaving this example aside, suppose there is someone who can in one instant know the various afflictions of the sentient beings of countless worlds in the eastern direction, and  thus knows  more  and more instant by instant for an entire incalculable eon;  no one  could know the bounds of the various differences of these a fflictions. Now suppose there is a second person who can in one instant know all the differen ces in a fflictions of sentient beings known by the first person in an incalculable con, and also went on like this knowing more and more instant by instant for an incalculable con. Again, extend this to the tenth person and the ten directions:  the bounds of the di fferences of afflictions of these sentient  beings  of the ten directions may  be known, but the limits of the virtues of the enlightening being's initial determina­ tion on enlightenment cannot be known. Why? Because enlightening beings do not set their minds on unexcelled complete perfect enlighten-

 

 

ment just to know  the a fflictions of sentient beings in a limited number of worlds; they set their minds on unexcelled complete perfect enlight­ enment to know all the differences in afflictions of all beings  in all worlds.  In other words, they want to thoroughly know light afflictions and heavy a fflictions, afflictions of sleep and a fflictions of waking, the various differences in the innumerable afflictions of each  and every sentient being, and their various  musings and ruminations,  to clear away all their  confusions and defilements;  they want to thoroughly know all a fflictions based on ignorance and afflictions connected with affection, to cut o ff all bonds of afflictions in all realms of being; they want to thoroughly know all a fflictions of greed, all a fflictions of hatred, all a fflictions of folly, and all afflictions of greed, hatred, and folly in equal measure, to sever the root of all afflictions; they want to thoroughly know all afflictions of ego, afflictions of possessions, and afflictions of conceit, to be totally aware of all a fflictions; they want to thoroughly know all basic and concomitant afflictions arising from misconceptions, and the sixty-two views arising from the idea of a real body existing, to vanquish  all  afflictions; they want to know  thor­ oughly the a fflictions of mental shrouds and hindrances; to develop a heart of great compassion  to rescue and protect,  to sunder the web of all  a fflictions  and  cause  the  nature  of omniscience  to  be  utterly  pure­ this is why they set their minds on unexcelled complete perfect enlightenment.

"Again, leaving this example aside, suppose there is someone who in the space of an instant presents countless Buddhas as well as sentient beings of innumerable worlds in the eastern direction with various fine foods and drinks, fragrant flowers and raiment, banners,  pennants, canopies, parasols, sanctuaries with beautiful chambers, jeweled cur­ tains and enclosures of nets, lion scats with various adornments, as well as all kinds of exquisite jewels,  reverently honoring them,  bowing to them and lauding them,  humbly looking  up to them, and continues thus unceasingly for countless eons,  and also urges other sentient beings to make such o fferings to the Buddhas, and after the Buddhas die sets up  a monument for each one, the monuments high and wide,  made of all kinds of precious substances from countless worlds, variously decorated, with countless statues of Buddhas in each monument, with radiance illuminating countless worlds, continuing this work for count­ less eons; and suppose the person did the same in the South, West, and North,  the four intermediate directions,  the zenith and the nadir: Do you think this person's merit would be great?"

The king of gods said, "Only a Buddha could know this person's merit-no one else could assess it. "

"Child of Buddha, this person's merit, compared to the merit of the enlightening being's initial determination for enlightenment, does not amount to a hundredth part,  a thousandth,  a hundred thousandth part, not even the smallest fraction.

 

The Merit of The Initial Determination for Enlightenment        41 1

"Again setting this example aside, suppose there is a second person who can in a single instant perform all the acts of almsgiving performed by the first person in countless worlds, to the beings  therein,  for countless eons; and suppose this person went on like this , instant after instant, presenting innumerable kinds of offerings to countless  Buddhas as well as the sentient beings of innumerable worlds, for innumerable cons; and suppose that a third person, up to a tenth person, could each perform in an instant all the almsgiving performed by the preceding person, and did so instant after instant, presenting boundless, incompa­ rably many, uncountable, unaccountably many, unthinkably  many, immeasurably many, unspeakably many, unspeakably unspeakably many o fferings to infinite, untold Buddhas as well as to all the sentient beings in as many worlds, for unspeakably unspeakably many eons, and then after the passing of each Buddha, built a monument  for each one, high and wide, as previously described. This merit too would not amount to even the smallest fraction of the virtue of the enlightening being's initial determination for enlightenment. Why? Because enlightening beings do not set their  rninds on unexcelled  complete  perfect enlightenment just to make ofTcrings to a certain number of Buddhas. They set their minds on unexcelled complete perfect enlightenment to make  offerings to all the innumerable, unspeakably unspeakably many past, present,  and future Buddhas of the entire space of the whole cosmos in all directions. "Having aroused this determination, they arc able to know the first attainment of true awakening as well as the final release of all Buddhas of the past, arc able to believe in the roots of goodness of all Buddhas of the future, and arc able to know the knowledge  and wisdom  of  all Buddhas of the present. The virtues of those Buddhas,  these enlighten­ ing beings can believe  in, can accept, can cultivate,  can attain,  can know, can witness, and can perfect; they can be equal,  of the same nature, as the Buddhas . Why? Because these enlightening beings arouse their aspiration in order not to let the lineage of all enlightened ones die out; they arouse their aspiration in order to pervade all worlds; they arouse their determination in order to liberate the beings of all worlds; they arouse their aspiration in order to completely know  the formation and disintegration of all worlds; they arouse their determination in order to completely know the defilement and purity of all beings; they arouse their minds in order to know  the purity  of the realms of desire,  form, and formlessness in all worlds; they arouse their determination in order to completely know the inclinations, affliction s, and mental habits of all living beings; they arouse their aspiration in order to completely know the faculties and means of all beings; they arouse their determination in order to completely  know the mental  activities  of all beings;   they arouse their aspiration in order to know all beings ' knowledge of past,

present, and future. Because they have set their minds on enlightenment, they arc always remembered by all the Buddhas of past, present, and future, and will attain the unsurpassed enlightenment of all Buddhas of

 

412  The Flower Ornamettt Scripture

 

all times.  Then they will be given the sublime teachings of all Buddhas of all times, and will be actually and essentially equal to all Buddhas of all times. Having  cultivated the methods  of fostering the Path used by all Buddhas of all times, consummated the powers and fearlessnesses of all Buddhas of all times, and adorned themselves with the unique qualities of all Buddhas of all times, they will thoroughly attain the knowledge and wisdom to explain the truth of all Buddhas  of the cosmos. Why? Because by means of this determination they will attain Buddhahood.

" Know that such a person is thereupon the same as the Buddhas of all times, thereupon equal in perspective to the Buddhas of all times, thereupon equal in virtue to the Buddhas of all times,  and attains the true knowledge of the ultimate equality of one body and infinite bodies of the Enlightened.

"As soon as one sets the mind on complete enlightenment,  one is praised by all the Buddhas of all quarters  and can thereupon expound the teaching, edify and purify the beings of all worlds,  and can there­ upon shake  all  worlds,  and can thereupon  illumine  all worlds,  and can thereupon extinguish the pains of the states of misery in all worlds, and can thereupon beautify and purify all lands, and  can  thereupon manifest attainment of Buddhahood in all worlds, and can thereupon cause all living things to rejoice, and can thereupon  enter into  the essence of all reality realms,  and can thereupon maintain the lineage of all enlightened ones, and can thereupon attain the light of wisdom of all Buddhas .

"This enlightening being who has just aspired to enlightenment does not apprehend anything in the past, present, or future-whether Buddhas, Buddhas ' teachings, enlightening beings, principles of enlightening beings, solitary awakened ones, principles of solitary awakened ones, listeners, principles of listeners, the world, worldly things, the transmundane, transmundanc things, sentient beings, or norms of sentient beings-the enlightening being only seeks omniscience  and has  no mental attach­ ment to anything."

At that point, by the spiritual power of the Buddha, worlds  as numerous as the atoms in ten thousand buddha-lands in each of the ten directions all quaked in six ways, rained celestial flowers, perfumes , incenses, garlands, robes, jewels, and ornaments, produced celestial music and radiated celestial lights and sounds. Now in each of the ten directions, beyond as many worlds as atoms in ten buddha-lands,  were as many Buddhas as atoms in ten thousand buddha-lands,  all named Truth Wisdom; each of them appeared bodily before the enlightening being Truth Wisdom and said these words: "Good,  good! Truth Wisdom, you arc now able to expound this teaching; we Buddhas,  as many in each of the ten directions as atoms in ten thousand buddha-lands, also expound this teaching. All Buddhas teach in this way. As you ex­ pounded this teaching, there were as many enlightening beings as

 

Tlze  l'v1erit  of The  Initial  Deterrnirzation for Etzl(�;hterzrnent            413

 

atoms in ten thousand buddha-lands who were inspired with the deter­ mination for enlighten ment: we now give them all the prediction of enlightenment, that in the future, a fter ten unspeakable numbers of boundless cons, they will alike attain buddhahood in the same con, and, appearing in the world, will all be called Pure Mind Buddha. The worlds they live in will each be different. We will  all protect and keep this teaching, so that all the enlightening beings of the future who have not heard it will be able to hear it. "

As in this world  Endurance,  atop the Mt.  Sumerus  of the four quarters , this teaching was spoken, to cause them to accept the teaching once they have heard it, so also was it spoken in all the countless worlds throughout the universe, to edify living beings. All those who  ex­ pounded it were called Truth Wisdom.  They spoke such a teaching by the spiritual power of the Buddhas, by the power  of the  Buddhas' original vow, in order to reveal the Buddhas' teaching, to illumine all with the light of knowledge, to expose the truth, to cause beings to realize the essence of things, to cause all congregations to rejoice, to reveal the causal basis of the Buddhas' teaching, to realize the equality of all Buddhas, to comprehend the nonduality of the realm of reality .

Then the enlightening being Truth Wisdom looked over all the congregations in all lands in the ten directions of the entire realm  of space, and because he desired to perfect the living beings, because he wanted to purify all actions, results, and consequences,  because he wanted to reveal the realm of reality, because he wanted to extirpate the roots of defilement, because he wanted to increase great faith and resolution, because he wanted to cause all to know the faculties of infinite sentient beings, because he wanted to cause all to know the equality of past, present, and future phenomena, because he wanted to cause all to contemplate the realm of nirvana, and because he wanted to increase inherently pure roots of goodness, he spoke these verses by the power of Buddha:

 

To benefit the world enlightening beings make a great resolution, That resolution extending everywhere throughout the ten directions: Living bein gs, lands , the phenomena of past, present, and future, Enlightened as well as enlightening beings, supreme oceans,

To the limits of space, equal to the cosmos, And all the worlds there arc therein:

In accord with Buddhas' teachings, they go to every one; Arousing their minds this way, they never regress.

They think of living beings with compassion, never abandoning them;

They  reject all  that is harmful, benefiting all. Their light illumines the world, being as a refuge, Guarded by the Ten Powered inconceivably.

 

414  The Flower Omamnzt Scripture

 

They enter all lands in the ten directions, Manifesting all kinds of physical forms.

In accord with Buddhas' virtue and knowledge, boundless, They cultivate the appropriate causes, without any attachment.

 

Some lands face upward, some sideways or inverted; Coarse, subtle, wide and vast-there arc innumerable kinds:

Once enlightening beings have roused the supreme aspiration, They can travel to all of them, unobstructed.

Enlightening beings' supreme practices cannot be all told: All they cultivate diligently without dwelling anywhere. Seeing all Buddhas, they're always joyful,

And enter everywhere into the ocean of profound truths. Pitying beings living in mundane dispositions,

They   cause   them  to   clear  away  defilements ,   to   be   thoroughly pure;

Succeeding to the lineage of Buddhas, they do not let it die out: They devastate the palace of demons, completely destroying them. Dwelling in the equanimity of the Enlightened,

They skillfully cultivate subtle techniques. Developing aspiration for the realm of buddhahood,

They arc anointed by the Buddhas, their minds without  attach- ment.

Remembering to requite their debt to the Most Honorable Human, Their minds arc incorruptible, like diamond.

Able to clearly comprehend the sphere of Buddhas' action, They naturally cultivate and practice enlightening deeds.

 

The different thoughts  of the various realms  of beings  arc infinite­ Their  acts ,  their  results,  and  their  minds  arc  also  not  one­ Everything down to their various  different faculties and natures Arc all clearly seen once the great mind is developed.

That mind is far-reaching, as vast as the cosmos; Without reliance,  unchanging,  like  space-

Heading for Buddha-knowledge without grasping anything,

It clearly comprehends the realm of truth, apart from discrimina- tory thought.

Knowing the minds ofliving beings without the concept ofbeings, Comprehending all things without the concept of things,

Though discriminating all, yet free from discrimination, It goes to all lands, billions and trillions.

Following, contemplating, able to enter all

The wondrous troves of teachings of countless Buddhas, Knowing all the faculties and behaviors of living beings, Those who have reached this point arc like the Buddha. Always in accord with the pure great vow,

 

The  lvferit  t�{ Tlze  bzitial  Determination for  Enl(«,htenment    415

 

Gladly supporting the enlightened without turning back, Always pleasing to the sight of humans and cclestials, Always protected mindfully by the Buddhas,

Their minds are pure, free from dependence;

Though they contemplate  the profound teaching,  they do not cling,

Meditating thus for countless cons

Without any attachments in the past, present, or future. Their minds are firm and sure, impossible to overcome;

They proceed to Buddhas' enlightenment without obstruction. Determined to seek the wondrous Way, they get rid of infantile

Ignorance;

Traversing the whole cosmos, they do not complain of weariness.

They know the phenomena of speech and language are all null and void;

Only entering into true thusncss, they cut off different interpreta­ tions.

Harmoniously observing all the spheres of the enlightened,

They comprehend all frames of time, their minds without obstruction.

When enlightening beings first develop the vastly great mind, They can go to all lands in the ten directions:

Aspects of truth beyond number or explanation Their light of knowledge illumines clearly.

Liberating many with great compassion, utterly beyond compare, Their kindness extends everywhere, like space.

And yet they do not discriminate in regard to living beings; Thus being pure, they roam through the world.

Giving solace and comfort to living beings everywhere, Everything they do is true and genuine.

Always with a pure  heart, they don't contradict  themselves; They arc always strengthened and protected by all the Buddhas. They remember everything that was in the past,

And  discern  everything  in the future. They enter all worlds in the ten directions

To liberate beings, causing them to be detached. Enlightening beings have the light of sublime knowledge And understand causes and conditions beyond any doubt. They do away with all confusion and delusion,

And in this way roam the reality-realm. All the palaces of demons they smash;

All the blinders of living beings they destroy. Free from discrimination, minds undisturbed,

They understand  well the realm of the enlightened. They have  removed the webs   of doubt  of all   time And aroused faith in those who have realized thusness.

 

 

By faith they've attained immutable knowledge,

And because their knowledge is pure their understanding is true. In order to allow living beings to attain emancipation,

And to benefit them universally throughout all time, They undergo long toils and hardships unflagging, Calmly enduring even the pains of the hells.

Replete with boundless virtue and wisdom,

They know all the faculties and inclinations of beings; They see all, including their works and deeds,

And teach them in accord with their tendencies. They understand all is empty and selfless,

Yet think kindly of beings, never abandoning them; With one subtle, sublime voice of great compassion They enter all worlds to teach.

Emanating great lights of various colors,

They shine on all beings, removing the darkness;

In the lights arc enlightening beings sitting on lotus blossoms Bringing forth the pure teaching for all beings.

In a single pore they manifest many lands, With great enlightening beings filling them all.

The knowledge of the congregation is different for each, While all can understand the minds of living beings.

To unspeakably many lands in the ten directions They can go in an instant, to all of them,

Aiding beings, giving offerings to Buddhas. From the Buddhas they ask the profound truth; They think of the enlightened ones as parents,

And perform enlightening practices to benefit sentient beings.

With wisdom and flexible means they penetrate the treasury of truths,

Entering the profound realm ofknowledge without any attachment. Meditating in accord with truth, they explain  the reality-realm For countless cons, without being able to exhaust it.

Though their knowledge skillfully penetrates, it has no location; They are not tired or wearied, have no attachment to anything. Born in the house of the Buddhas of past,  present,  and future, They experience the subtle reality-body of the enlightened ones. Manifesting various forms for all living beings,

Like magicans there's nothing they can't make:

Some manifest the beginning of practice of excellent action, Some manifest birth, up to leaving home,

Some manifest ful filling enlightenment under a tree, And some show extinction, for the benefit of beings. The rare truth in which enlightening beings abide

Is only the realm of Buddhas,  not the two vehicles. They are rid of concepts of body, speech, and thought,

 

The Aterit of The bzitial Determination j(Jr E11l(f?htcwnent   417

 

But can manifest them variously, according to the occasion. The Buddha-teachings attained by enlightening beings Sentient beings go crazy when thinking of.

The knowledge of enlightening beings enters reality, their minds unhindered;

Everywhere they manifest the independent powers of the Enlight- ened;

In this they have no compare in all the world:

How much the more when their excellent practices arc added. Though they have not yet completely ful filled omniscience,

They have already attained the independent power of the enlight- ened.

Already they abide on the ultimate path of the One Vchicle And enter deeply into the subtle highest truth.

They know beings well, and appropriate and inappropriate times; For beings' benefit they reveal spiritual powers:

Multiplying their bodies, they fill all lands,

Emanating pure light to remove the darkness of the world. Like dragon kings producing great clouds,

They shower wonderful rains, filling and refreshing all. They sec sentient beings as like illusions and dreams, Always revolving in circles from the force of their acts ; With compassion and pity they rescue them all,

Explaning to them the uncrcatcd, pure nature of things. The infinity of Buddhas' powers is also like this :

Like space, it has no bounds.

In order to enable sentient beings to attain liberation, They diligently practice for cons untiring.

Pondering in various ways upon wondrous virtues,

They skillfully cultivate the unsurpassed foremost of works; Never giving up the transcendent practices,

They concentrate on developing  omniscience. With one body they manifest innumerable bodies, Omnipresent throughout all worlds,

Their minds pure, with no discrimination;

Such is their instantaneous inconceivable power. They do not discriminate among worlds,

They have no illusions about any thing;

While they contemplate the teachings, they do not grasp them, And though they arc always rescuing beings none arc delivered. All  worlds  arc  only  mental  images:

Therein arc various distinctions:

Knowing the realms of ideation arc dangerous and deep,

Enlightening beings manifest spiritual powers to rescue and liberate. Like the powers of a magician

Arc the spiritu al metamorphoses of enlightening beings;

 

 

Their bodies fill the cosmos and space

For all to sec according to their mentalities .

Both distinctions of subject and object they have left behind : Whether defiled or pure, nothing do they grasp;

Cognition of bondage or of liberation they entirely forget, Only vowing to grant bliss to all sentient beings.

A ll worlds being only the force of ideation,

They enter them by knowledge with minds free from fear. Their contemplation of all things is also thus:

Investigating their past, present, and future, they cannot be apprehended.

Able to enter into the whole  of the past, Able to enter into the whole of the future, Able to enter into all places in the present,

They always observe diligently how nothing exists. According with the dispassionate state of nirvana, They abide in noncontcntion and nonreliance.

Their minds, like ultimate reality, have no compare:

They arc turned wholly to enlightenment, never to regress. Cultivating supreme practice without backsliding or weakening, They rest on enlightenment, unwavering.

Buddhas, enlightening beings, and the worlds

Throughout the cosmos,  they all clearly understand. If you want to attain the supreme, foremost of paths, And be an omniscient sovereign of liberty,

You should quickly develop the determination for enlightenment, Forever end indulgence and help sentient beings;

Proceeding to enlightenment, mind pure,

Your virtues will be vast and great beyond telling. I am setting this forth for the benefit of beings: Those of intelligence should listen well.

Infinite worlds arc all  atoms:

In each atom  arc infinite lands; The Buddhas in each arc infinite:

Enlightening beings see all clearly without any grasping; They know living beings without having such a concept, They know spoken words with no idea of speech.

Their minds arc unhindered in any world:

They comprehend all without attachments. Their minds arc broad and vast as space, They comprehend all things in all times.

They annihilate all doubt and confusion,

And correctly perceive the Buddhas' teachings without clinging. To infinite lands in the ten directions

They instantly go, their minds without attachment. Understanding the reasons for sufferin g in the world,

 

The  l\Jcrit  (�f The  l11itia l  Determination for  En l(<.Zhtemnent           419

 

They all dwell in the uncrcated sphere of reality. To the assemblies of infinite Buddhas

They go to call on them;

Always being leaders, they ask the Buddhas

About the vows and practices cultivated by enlightening beings. Their minds always remember the Buddhas of the ten directions, Yct without depending on or grasping anything.

They constantly urge living beings to plant roots of goodness, Adorning their lands, making them pure.

All sentient beings in all realms of existence They observe with unobstructed eyes:

Their habits, natures, faculties, and understandings, Countless and boundless, all they clearly see.

A ware of all defilement and purity,

They cause them to cultivate themselves and enter the Way. Measureless, countless meditation concentrations

Enlightening beings can enter in a single instant: Their perceptions, knowlcdgcs and objects therein They all know thoroughly and attain mastery.

Enlightening beings, attaining this great knowledge, Immediately direct it to enlightenment, unhindered. Because they want to help and benefit living beings,

Wherever they arc they expound the principles of great people. They know the long and short cons of the worlds,

A month, a fortnight, a day and a night,

In each land arc different, but equal in essence.

Always diligently observing, they arc not lax or indulgent; Going to all worlds in the ten directions,

Yet they do not cling to place or location; Adorning and purifying all lands with exception, Yet they never produce the concept of purity.

Sentient beings' rights and wrongs,

The differences in their deeds and the consequences,

They accordingly reflect upon, entering the Buddha's power And comprehending all of this .

The various natures in all worlds,

Various courses of action, and their realms of being, Sharp  faculties  as well as  the  middling  and  inferior­ All such things do they observe and examine.

Various understandings, pure and impure,

Superior, inferior, and middling, all they clearl y sec. The acts of all beings and where they lead,

The continuity of realms of being-all they can explain. Meditations, concentrations, liberations, trances,

Defiled and pure, their causes  and origins each different: These, plus the differences of pain and pleasure of past lives,

 

420  The Flower Omament Scripture

 

Purely cultivating Buddha-power, all they can sec.

Sentient beings' habitual delusions continue the various states of being-

By cutting otT these tendencies and states they attain peace and dispassion,

Various tainted  states do not arise anymore:

All this, and the seeds of those habits, enlightening beings know. The afflictions of the Enlightened arc all extinguished:

Their light of great knowledge illumines the world. Though enlightening beings have not yet attained Buddhas ' ten powers, yet they do not have doubt. Enlightening beings, in a single pore,

Manifest the infinite lands of the ten directions: Some arc defiled, some arc pure,

Made  by  various  deeds-all  do  they  comprehend. In a single atom, infinite lands,

With infinite Buddhas and their o ffspring; The lands arc each distinct, not mixed up:

As of one, all they clearly sec.

In one pore they sec all the worlds In the space of the ten directions.

There is not a single place where there is no Buddha; Thus arc the buddha-lands all pure.

In a pore they sec buddha-lands And also sec all sentient beings:

The  three  times  and  six  dispositions  arc  not  the  same­ Day and night, month and hour, bondage and freedom. Thus do enlightening beings of great knowledge

Singlc-mindcdly head for the sovereignty of truth. Meditating on the abode of the Enlightened,

They obtain boundless great joy.

Enlightening beings multiply their bodies into countless billions To make o fferings to all the enlightened ones;

The manifestations of their spiritual powers are supreme, incom- parable-

They can abide in all the spheres of action of the Buddhas . They praise and look up to all the countless Buddhas

And deeply savor the treasuries of all their teachings.

Seeing the Buddhas, hearing their teachings, they diligently prac­ tice them,

Their hearts joyful, as if they were drinking ambrosial elixir of immortality.

Having attained the supreme concentration of the enlightened, They delve into all truths and their knowledge grows.

Their faith is unshakable as a great mountain, Being a treasury of virtues for all living beings.

 

The  l\1erit  of The  In itia l  Detenninati011 for  E1zl(t;?htcmne11t           421

Their compassion is great, extending to all living creatures: All they hope will soon develop universal knowledge.

Yct they arc always without attachment or dependence; Shedding afflictions , they've attained freedo m.

Vast in knowledge, with pity for sentient beings, They embrace all as the same as themselves .

With awareness of emptiness, signlessncss, and unreality, Yct they act, their minds unflagging.

The virtues ofcnlightcning beings' determination for enlightenment Could not be exhaustively told even in a billion cons,

Because it produces all the Enlightened Ones,

And the bliss of the self-enlightened and Buddhas' disciples. To give peace for countless cons

To all the beings of the lands of the ten directions,

Urging them to keep  the five precepts and ten virtues,

The four meditations, four equipoises, and such concentrations, And also giving them bliss for many cons,

Causing them to cut  o ff delusions and become saints,

Amasses virtue which may be immeasurable,

But cannot compare to the virtue of the will for enlightenment. Also, to cause millions to achieve individual awakening

And attain the subtle path of noncontentious action, Docs not amount  to anything  much at all Compared to the determination  for enlightenment. If one could pass billions of lands in an instant

And did so for immeasurable cons,

The number of these lands might be assessed,

But the virtues of the will for enlightenment cannot be known. The number of eons past, future, and present

Is boundless, yet still might be known;

But the virtue of rousing the mind to enlightenment Cannot be measured by anyone.

This is because the determination for enlightenment extends everywhere,

Knowing all discernments that exist,

Comprehending past, present, and future in an instant, Benefiting innumerable sentient beings.

The desires, understandings, means,  and mental patterns Of the sentient beings of the worlds  of the ten directions, As well as the bounds of space, might be measured,

But the virtues of the aspirations for enlightenment cannot be assessed.

Enlightening beings ' aspiration is equal to the ten directions; Their kindness universally nourishes all living beings, Causing all to cultivate the virtues of buddhahood:

That's why their power has no  bounds.

 

422  The  Flower  Omame11t  Scripture

 

Sentient beings' desires, understandings, inclinations, Faculties, devices, and practices arc all different; Enlightening beings know them all instantly,

Same as the mind of omniscience. The deluded actions of living beings

Continue through time without interruption, Yct their bounds still might be known;

But the virtues of will for enlightenment are inconceivable. Will for enlightenment can divorce a fflictions of action And  provide  o fferings  to  all  the  Enlightened:

Once habitual delusions  are divorced, their continuity's broken , And liberation is attained for all time.

If one gives offerings to boundless Buddhas in an instant, And also gives to countless sentient beings,

Fragrant flowers and garlands,

Precious banners, canopies, and raiment,

Fine food, excellent seats, and places to walk around, Various palaces, all finely adorned,

Luminous, wonderful pearls,

Wish-fulfilling jewels, radiating light,

And brings such o fferings moment after moment Over countless eons, beyond the power of speech,

Though such a person's accumulation of merit would be great,

It docs not equal the magnitude of the virtue of aspiring to enlightenment.

None of the various examples told

Can match the determination for enlightenment, Because the most honorable people of all times Have all been born from this aspiration.

The will for enlightenment is unhindered, unlimited: No measure can be found for it.

Vowing  to  ful fill  omniscience, To forever deliver all beings, That aspiration is vast as space,

Producing virtues equal to the cosmos.

Their share of action extending everywhere,  as though there were no difference,

Forever leaving all attachments, equal to the Buddhas, Entering all gates of truth,

Able to travel to all lands,

Arriving at all spheres of knowledge, Perfecting all virtues,

Able to relinquish everything, always consistent, Purifying behavior, free from attachment,

Fulfilling unsurpassed virtues,

Always persevering without regression,

 

The l\1erit of The bz itial Determination for Etzl(�htemn ent         423

 

Entering deep concentration, always meditating, Uniting with vastly great knowledge and wisdom: This is the supreme stage of enlightening beings, Producing the path of all the Universally Good.

All the Enlightened Ones of past, present, and future Protect the initial aspiration,

Adorning it with spiritual powers and mystic transfiguration, With concentrations and spells.

The living beings of the ten directions are infinite, As are the worlds and space:

But the infinity of the enlightenment aspiration surpasses these: Hence it can give birth to all Buddhas.

The will for enlightenment is the basis of the ten powers As well as the four special knowledges and fearlessncsscs. The same is true of the eighteen unique qualities:

All of them arc attained from the aspiration for enlightenment. The Buddhas' physically adorned bodies,

As well as their equal body of reality,

Their knowledge, wisdom, and nonattachment, worthy of honor, All can exist because of the determination for enlightenment.

All the vehicles of individual illuminates and Buddhist disciples,

The pleasures of the meditation states of the realm of form, As well as the trances of the formless realm,

All have the will for enlightenment as their basis. The free pleasures of humans and gods,

As well as the various pleasures of the other states of being,

And the pleasures of progress, concentration,  religious  faculties and powers, and so on,

All depend on the first aspiration to enlightenment.

Based on the production of this far-reaching determination Can one practice the six ways of transcendence:

Urging sentient beings to carry out right practice,

Experiencing peace and happiness in the three realms, Abiding in the Buddhas' unhindered true knowledge, Revealing all the wonderful actions there arc,

Able to cause countless living beings

To cut off deluded actions and turn to nirvana, Making vows of boundless virtues

To give happiness to all living beings, Carrying out these vows forever and ever, Always working so as to liberate beings, The infinite great vows inconceivable, Vowing to purify all living beings-

Though empty, signless, wishlcss, without reliance,

By the power of will, enlightening beings can reveal them. Understanding the inherent nature of things is like space;

 

424  The  Flower  Ornamc11 t  Scripture

 

That all are quiescent, all equal,

The gates of the teaching, countless, unspeakable, They expound to beings, without attachment.

All Enlightened Ones  of the worlds of the ten directions All praise the first aspiration for enlightenment;

This inspired mind is adorned by infinite virtues

And can arrive at the other shore, same as the Buddhas. Were those virtues to be expounded  for as many  cons As there are living beings, they could not be all told.

Because this mind dwells in the vast house of the Enlightened, Nothing of the world can compare it or explain it.

If you want to know all the truths of the Buddhas,

You should quickly develop the determination for enlightenment. This determination is the most excellent of virtues,

Assuring attainment of the unhindered knowledge of the enlight- ened.

The mental activities of living beings might be counted, And so might the number of atoms in a land;

The extent of space might be assessed,

But the virtues of the will for enlightenment cannot be measured: It produces all the Buddhas of all times,

And perfects happiness in all worlds, Increases all excellent virtues, Extirpates all confusion,

Reveals all wondrous realms, Eliminates all obstacles, Develops all pure lands,

Produces all enlightened knowledge.

If you want to sec all the Buddhas of the ten directions,

And want to disburse from the inexhaustible treasury  of virtue, If you want to extinguish the afflictions of beings,

Quickly arouse the will for enlightenment.