for oceans of eons without fatigue,
They led suffering beings to liberation.
With minds neither inferior nor wearied,
The Buddha’s disciples skillfully entered such expedients.
They cultivated expedients for oceans of eons—
Measureless and boundless—never slacking off.
There was no dharma door they failed to enter.
Constantly, they expounded the nature of quiescence.
All the vows of Buddhas of the three periods of time
They cultivated and practiced to perfection,
Thereby benefiting all beings
And creating pure karma for themselves.
They traveled throughout the ten directions,
Attending the assemblies of all Buddhas.
With deeply profound, ocean-like wisdom,
They entered the Thus Come One’s Dharma of quiescence.
Cultivating for oceans of eons without fatigue.
“Oceans of eons” means a great length of time. Every Buddha takes a
very long time to achieve Buddhahood. For example, Shakyamuni
Cultivated blessings and wisdom for three asamkhyeyas
planted the causes for the hallmarks and characteristics
for a hundred kalpas.
Three asamkhyeyas refers to three great asamkhyeya
kalpas. Asamkhyeya means uncountable. For a hundred kalpas, he
cultivated the causes for the Thirty-two Hallmarks and Eighty
Subsidiary Characteristics of a Buddha.
Although it was such a long period of time, they
cultivated without fatigue, unlike ordinary people, who cultivate for a
few days and then get tired and want to quit. Buddhas and Bodhisattvas
cultivate for oceans of kalpas without retreating. They only know how
to advance. They don’t say, “I’ve cultivated for many years,” perhaps
three or five years, “but I haven’t achieved anything.” Well, what
achievement would you have if you didn’t cultivate? Ask yourself. Some
people say, “I’ve been at Gold Mountain Monastery for three or five
years, but I still haven’t become a Buddha. All my effort has been in
vain.” What did you expect to get? These are foolish thoughts. This
shows that you are not as patient and tireless as the Buddhas and
They led suffering beings to liberation. The
Buddhas and Bodhisattvas don’t cultivate for their own sakes, and we
shouldn’t cultivate for our own sakes either. We shouldn’t be selfish
and think about ourselves all the time. We should vow to liberate all
suffering beings. Suffering beings refers to beings that are confused
and afflicted. To liberate them means to help them leave suffering and
With minds neither inferior nor wearied. Don’t
have an inferiority complex and think of yourself as being worse than
others. Don’t regard yourself as being lowly, despicable, and
worthless. A mind that is not inferior is one without thoughts of
selfish desire. With a mind that is not wearied, one does not cultivate
for a while and then think one has done enough. One doesn’t recite the
Buddha’s name and then think, “I’ve recited a lot already, so I’m going
to quit.” Nor does one recite a sutra for a while and then think,
“That’s enough. I’m really tired.” One doesn’t grow weary of
cultivating. The Buddha’s disciples skillfully entered such expedients,
such expedient dharma doors.
They cultivated expedients for oceans of eons— /
Measureless and boundless—they never slacked off. They cultivated for
oceans of kalpas, not fearing that the time was too long. They
cultivated until the longest time was used up and gone. Although the
time was long, they didn’t feel it was long. Their cultivation took
measureless and boundless eons, during which there was no time when
they were not cultivating.
There was no dharma door failed they to enter.
They cultivated every single one of the Buddha’s 84,000 dharma doors.
Constantly, they expounded and proclaimed the nature of quiescence.
All dharmas, at their source,
Are characterized by eternal quiescence.
All dharmas, all phenomena, are basically quiescent and do not have any
form or appearance.
All the vows of the Buddhas of the three periods
of time / They cultivated and practiced to perfection. They wanted to
make the same vows that the Buddhas of the past, present, and future
make, and cultivate them to perfection. Thereby benefiting all beings /
And cultivating pure karma for themselves. Through the power of those
vows, they benefited beings and cultivated pure and wholesome karma.
They traveled throughout the ten directions, /
Attending the assemblies of all Buddhas. They attended the Dharma
assemblies of all Buddhas everywhere. In those Dharma assemblies, with
deeply profound, ocean-like wisdom, / They entered the Thus Come One’s
Dharma of quiescence. They attained the wondrous Dharma of quiescence
spoken by the Buddha.
no bounds whatsoever, each and every light
inconceivable numbers of lands.
eye of pure knowledge perceives it all.
is the realm of the Bodhisattvas’ practice.
With no bounds whatsoever, each and every light /
Enters inconceivable numbers of lands. Each Bodhisattva emitted
boundless light, which pervasively entered inconceivable numbers of
Buddhalands. The eye of pure knowledge discerns it all. This is the
Buddha eye of wisdom that can see all beings as they are illuminated by
the light. This is the realm of the Bodhisattvas’ practice.
Bodhisattva can dwell on the tip of a hair
And make the lands of the ten directions quake,
Without frightening any of the beings there.
They have that level of pure expedients.
With limitless bodies in every mote of dust,
They display countless exquisite lands.
They can die or take birth in a single thought, seen by all.
They have realized unimpeded wisdom and adornments.
In a single instant, they manifest
All eons of the three periods of time,
To help all beings realize how ephemeral the body is,
As proven by the nonobstruction of the Dharma nature.
All may enter Universal Worthy’s supreme practices,
Which cause all beings to delight in beholding him.
Disciples of the Buddha can dwell in this dharma door.
A great roar issues forth from the lights.
The Bodhisattva can dwell on the tip of a hair.
Each Bodhisattva can appear on the tip of a hair, and each hair tip can
manifest a Bodhisattva. The great appears within the small; the small
appears within the great. Small and great are mutually unobstructed.
Although the Bodhisattva dwells on the tip of a hair, he can make all
the Buddhalands of the ten directions quake, / Without frightening any
of the beings there. Although they make all the lands quake, they make
sure not to alarm any of the beings. They have that level of pure
With limitless bodies in every mote of dust, /
They display countless exquisite lands. A Bodhisattva has infinite
numbers of bodies hidden in every dustmote. Inside a mote of dust, they
manifest adorned Buddhalands. They can die or take birth in a single
thought, seen by all. / They have realized unimpeded wisdom and
adornments. They obtain bodies adorned with the fine marks and
characteristics, which all beings can see.
In a single instant, they manifest / All eons of
the three periods of time—the eons of the past, present, and future. In
a brief instant, they can display the past, present, and future, to
help all beings realize how ephemeral the body is, that it is false and
has no real substance, as proven by the nonobstruction of the Dharma
All may enter Universal Worthy’s supreme
practices. All beings can enter Universal Worthy Bodhisattva’s special
practices, which cause all beings to delight in beholding him. /
Disciples of the Buddha can dwell in this dharma door. / A great roar
issues forth from the lights.
To be continued