With great compassion and skill-in-means commensurate
He manifests before them all to constantly guide and transform them,
Universally enabling them to purge the filth of afflictions.
Pure Eyes sees this and is profoundly delighted.
The Buddha proclaims the wonderful sound so that all can hear.
Living beings adore and delight in it with happy hearts,
For it enables them to completely wash away limitless sufferings.
This is the liberation of the Spirit Pervasive Roar.
With great compassion and skill-in-means commensurate to living beings. The Buddha uses a heart of great compassion to rescue all living beings. That heart of great compassion acts to eradicate living beings' sufferings and bestow happiness upon them. Skill-in-means, clever expedient dharmas, are utilized to make it easy for living beings to accept the teachings. They are temporary methods applied in a dynamic, expedient way. They are not rigid dharmas. How much great compassion and how many expedient means are there? As many as the number of living beings. They are equal to the amount of living beings.
He manifests before them all to constantly guide and transform them.The Buddha constantly appears before living beings and uses various methods to teach them, to guide them to change from deviant to proper, to change their faults and renew themselves. He always teaches them, universally enabling them to purge the filth of afflictions.He causes living beings to get rid of all their faults, return to the source, and do away with afflictions. Afflictions are filthy things that should be cleaned up and discarded.
The River-Ruling Spirit named Pure Eyes sees thiskind of state and is profoundly delightedand happy at heart.
The Buddha proclaims the pure Dharma sound, the inconceivably subtle, wonderful sound of Dharma so that all living beings everywhere can hearit. Living beings adore and delight in it with happy hearts. Beings take delight in and love the Buddha's wonderful sound, for as soon as they hear it, it enables them to completely wash away limitlesseons' worth of sufferings. Once the roots of suffering are washed away, their good roots come forth. This is the liberation door of the River-Ruling Spiritnamed Pervasive Roar.
The Buddha in the past cultivated practices for Bodhi,
For the sake of benefiting beings through limitless eons.
Therefore his brilliant light pervades the world.
The Spirit Protecting recollects this and feels happy.
The Buddha Shakyamuni, in the past when he was cultivating on the causal ground, cultivated practices for Bodhi, the doors of practice leading to enlightenment. He cultivated the practices for enlightening both self and others, and for the sake of benefitingall living beings through limitless eons. He cultivated for such a long time, therefore his brilliant light pervades the ten directions of the sentient world. / The River-Ruling Spirit named Rescuing and Protecting Living Beings recollects this state and feelsimmeasurably and boundlessly happy. He obtained that kind of door to liberation.
Are there any questions? If not, I have a question: How can one find a way to sleep more? Is there a good way to be able to go without sleeping? Now, if I had a method, I wouldn't ask you. My only method is: Don't sleep.
Someone is asking how patience with production, patience with dharmas, and patience with the nonproduction of dharmas are explained. As I have explained before, patience with production is just patience with living beings. If living beings scold you, beat you, or kill you, you are able to patiently bear it. What is patience with dharmas? Take a look at the Buddhadharma—it's as deep as the great sea. If you lack patience, you cannot study the Buddhadharma. You would say, "There's so much Buddhadharma. I could never study it all." That shows a lack of patience with dharmas. Patience with the nonproduction of dharmas is a state that one certifies to, in which one does not see the slightest dharma produced or extinguished, so that people and dharmas are both empty. Patience with production is the emptiness of people. When you reach the state of people being empty, you can attain patience with production. When you also see dharmas as empty, you attain patience with dharmas. When people and dharmas are both empty and gone, that is patience with the nonproduction of dharmas. One sees not the slightest dharma produced, and not the slightest dharma extinguished. One can only bear this kind of state in one's heart; it cannot be expressed in words. Do you understand? You do? You must have realized the emptiness of people and dharmas, right? You all have been so lazy that after studying, you still don't know anything.
The Buddha in the past cultivated for living beings,
Using various expedients to bring them to maturity.
He universally purified an ocean of blessings and cast out all sufferings.
Devoid of Heat sees this and his heart rejoices.
The gate of giving is vast and inexhaustible,
Bringing benefit to all living beings.
Those who see it depart from stinginess and attachment.
This is what the Spirit Universal Joy has awakened to.
The Buddha in the past cultivated for the sake of living beings, not for himself. Why? Because the Buddha regarded all living beings as being the same as himself. Before living beings' sufferings were eradicated, the Buddha felt as if his own suffering had not come to an end. He made vows to eradicate the suffering and afflictions of living beings, and then he cultivated, using various expedients to bring them to maturity. The Buddha employed all manner of expedient Dharma doors—ingenious methods—to help living beings whose conditions were ripe. For those beings who had not planted good roots, he devised ways to get them to plant good roots. For those who had already planted good roots, he helped them to increase them. For those who had increased their good roots, the Buddha helped them bring their good roots to maturity. For living beings whose good roots were already mature, he caused them to gain liberation. So, the Buddha used "various expedients to bring them to maturity," to bring them to Buddhahood.
He universally purified an ocean of blessings, causing living beings to obtain a pure field of blessings, to accomplish the supreme Way, andto cast out all sufferings.
Devoid of Heat sees this and his heart rejoices. "Devoid of Heat" means free of afflictions. This River-Ruling Spirit encountered this kind of state, understood it, and was extremely happy.
The gate of giving is vast and inexhaustible.This River-Ruling Spirit saw the Buddha cultivating the vast, great, infinite gate of giving. One can never finish discussing the Dharma door of giving, which includes the giving of wealth, Dharma, and fearlessness—all kinds of giving, endless in variety.
Bringing benefit to all living beings. All living beings, no matter what kind, derived benefit. Those who see it depart from stinginess and attachment. The Buddha's awesome spiritual might, his great power of wisdom, and his brilliant light can shine through and destroy all darkness. The Buddha can cause beings who see his light, hear his Dharma, and listen to his voice, to leave behind stinginess and attachment. Stinginess is a form of greed, the inability to renounce. Cultivators should benefit others, not themselves. One should do what one can to help others. One should also try to do things beyond one's capability to help others. That's being without stinginess and attachment.
Those who are stingy and greedy cannot give things up. However, you must give before you can get something back. If you cannot renounce things, you cannot obtain anything. Obtain what? Virtuous conduct. When you benefit others, you have virtuous conduct. When you help yourself, that cannot be considered virtuous conduct. Therefore, we who cultivate the Way should renounce all external possessions. We should also give away our internal wealth—our body, mind, and life. If you can give away your own body, mind, and life, how can you still be stingy and attached?
This is what the Spirit Universal Joy has awakened to. Don't think that this principle is easy to understand. It's not easy at all. Why not? Just take a look at the text: This is the state that the Spirit named Universal Joy was able to awaken to and understand. That's why I said it's not easy.
The Buddha in the past cultivated expedients for the sake of the real,
Accomplishing a boundless ocean of merit and virtue.
Of those who see him, none are not elated.
This insight gladdens Supreme Banner Spirit's heart.
The Buddha in the past cultivated expedients, various expedient Dharma doors, for the sake of the real. He "bestowed the provisional for the sake of the real." For the sake of the Real Teaching, he cultivated expedient Dharmas, accomplishing a boundless ocean of merit and virtue. The Buddha benefited and gave to living beings, creating all manner of meritorious virtue. As long as a deed was beneficial to living beings, he would do it. He wasn't concerned with helping himself; he only wanted to help others. Thus he accomplished a boundless ocean of merit and virtue.
Of those who see him, none are not elated. The Buddha could make every living being who saw him feel happy inside his heart. This insight gladdens Supreme Banner Spirit's heart. This kind of state, this liberation door, is what the River-Ruling Spirit named Supreme Banner understood.
To be continued