From last issue: The Transference of Sameness with All Buddhas, the Transference of Reaching All Places, the Transference of a Treasury of Inexhaustible Merit and Virtue.
Since they are identical with the Buddha-ground, they create causes which are pure at each and every level. Brilliance emanates from them as they rely on these causes, and they go straight down the path to Nirvana. This is called the Transference of Following in Accord with the Identity of All Good Roots.
After the Bodhisattvas have reached the accomplishment of the previous transference of a treasury of inexhaustible merit and virtue, then,since they are identical with the Buddha-ground, they create causes which are pure at each and every level.Their position is the same as that of the Buddhas. At each level along the way they give rise to causes which are clear and pure and undefiled. Brilliance emanates from them as they rely on these causes, and they go straight down the path to Nirvana. Relying on these pure causes, they emit a kind of light. They hold to the Way which is neither produced nor destroyed. This is called the Transference of Following in Accord with the Identity of All Good Roots. They are able to constantly accord with living beings, and to rescue and liberate all living beings equally, so this is called the Transference of the Identity of All Good Roots. It gets rid of any inequalities among good roots.
When the true good roots are realized, then all living beings in the ten directions are my own nature. Not a single being is lost, as this nature is successfully perfected. This is called the Transference of Contemplating All Living Beings Equally.
When the true roots are realized, then all living beings in the ten directions are my own nature. After those kinds of true good roots are accomplished, all of the living beings throughout the ten directions become one and the same as this Bodhisattva. That is why Bodhisattvas want to rescue living beings without there being an appearance of rescuing living beings. Buddhas and Bodhisattvas see all living beings as their own substance. They are one with them. Therefore, for them to save living beings is not really to save other living beings; it’s just to save themselves. And thus, “all living beings in the ten directions are my own nature.” They are just part of one’s own fundamental nature. Not a single being is lost, as this nature is sucessfully perfected.When the light of the nature is perfectly realized, they are one with all living beings; no living being is left out. This is called the Transference of Contemplating All Living Beings Equally.To say that all beings are their own nature is to speak of living beings who exist outside themselves. But we can also speak of internal beings, because there are boundlessly many beings within the body of each of us.
Science has discovered that our bodies contain white corpuscles and red corpuscles as well as innumerable microorganisms. There are many living things in our bodies. If you were to open your Buddha Eye and look into people’s bodies, you would see an unknown number of beings there, uncountable many tiny forms of life, even to the point that when you exhale, you send a lot of beings out in your breath. At that point they are incarnated again as beings. By the same token, you ingest innumerable beings when you inhale. So it’s pretty hard to draw a clear line between being a carnivore and not being one, if you get down to the subtler aspects of it. You are merely inhaling and exhaling, but invisibly, if you have a murderous intent, you are killing living beings. If we were to get down to details, it would become an endless analysis.
The beings in your body are just ordinary creatures, if you don’t cultivate. If you do cultivate, they become the Buddha-nature. All those beings turn into the inherent Buddha-nature. They all return to the source. You return to the origin and they go right along with you, all those tiny forms of life in your body. There are external beings and internal beings. If you cultivate to the point where you have some skill, then the beings external to you all become one with you, and the beings within you become indistinguishable from you as well. But as of right now, there are basically too many living beings.
Right within all dharmas, one is apart from all appearances, and yet there is no attachment either to their existence or to separation from them. This is called the Transference of the Appearance of True Suchness.
Right within all dharmas, one is apart from all appearances.Right within dharmas, one must separate from the appearance of dharmas.And yet there is no attachment either to their existence or to separation from them. One should not have any attachments in either case. This is called the Transference of the Appearance of True Suchness.
To be continued