大方廣佛花嚴經修慈分

Thus have I heard:

At one time the Buddha was dwelling on Vulture Peak in the city of Rajagriha, together with an immeasurable assembly of great bodhisattvas, with the great bodhisattva Maitreya as their leader.

At that time, in the eastern direction, there were one billion Brahma gods, all abiding in loving-kindness. They came to where the Buddha was, bowed at his feet, and offered the finest gifts. Having made their offerings, each sat upon a lotus throne born of merit.

The Brahma gods reverently honored and gazed upon the Tathagata. Those from the south, west, north, the four intermediate directions, above, and below likewise did the same wherever they came from.

The assemblies of Brahma gods before the Buddha gazed in turn upon the Tathagata with eyes of loving-kindness, and then turned to look intently at the bodhisattva Maitreya. Thereupon, the great bodhisattva Maitreya rose from his seat, adjusted his robe to bare his right shoulder, knelt, joined his palms, and addressed the Buddha:

“Greatly Virtuous World-Honored One, Omniscient One! You have accurately comprehended the nature of all dharmas and know all the wholesome and unwholesome karma of sentient beings. Because of this karma, ordinary beings revolve in birth and death.

The Tathagata skillfully reveals the paths of the three vehicles and brings all three vehicles back to the One Vehicle. Although all sentient beings have different faculties and natures and are veiled and bound by afflictions, they possess the Tathagata-nature. You perceive them all clearly and without error, and know that all dharmas are empty, like dreams, illusions, and mirages, without anything solid or real.

Yet the Tathagata’s great compassion is inexhaustible. Through skillful means, you enable ordinary beings to behold the wondrous marks of the Buddha’s physical body. The Buddha-body is the accomplishment of transcendent wisdom, true and naturally so, eternally abiding and unchanging, like empty space.

Any sentient being who diligently cultivates merit and wisdom, who does not follow the discriminating mind as it races among sensory objects, and who is not like a thirsty deer in a vast wilderness chasing a mirage and taking it for water—such a person will encounter the Buddha, constantly hear the Dharma taught, and practice in accordance with the teachings and with principle.

“World-Honored One, I now wish to ask the Tathagata, the Worthy One, the Perfectly Enlightened One, a few questions. I pray that you compassionately explain them to me.

“World-Honored One! How can a bodhisattva, using little effort, dwelling joyfully and without weariness, quickly realize the vast Dharma of the Buddha and attain unsurpassed perfect enlightenment?

“How can a bodhisattva dwell within birth and death without being oppressed by its immeasurable sufferings, and swiftly perfect the Buddha-Dharma?”

At that time, the World-Honored One said to the great bodhisattva Maitreya:

“Excellent, Maitreya! You have always put questions to me. What you now ask accords perfectly with my intention. Out of compassion for the devas and humans of all worlds, and wishing to bring great benefit and happiness to immeasurable sentient beings, you have asked me this question. I shall analyze and explain it for you, enabling bodhisattvas to attain the wisdom of Buddhahood quickly without undergoing hardship and toil.

“Child of the Buddha! If sentient beings cultivate practices in quest of enlightenment and aspire always to dwell in happiness, they should cultivate loving-kindness to discipline themselves, practicing as follows: In every thought, they should constantly and fully practice the six paramitas. They will then quickly reach the stages of acceptance, swiftly perfect unsurpassed enlightenment, and fully possess the ten powers, the four fearlessnesses, the eighteen distinctive qualities, the thirty-two excellent marks, the eighty subsidiary characteristics, and supreme merit.

Their bodies will remain adorned throughout all future time, eternally abiding in happiness, and they will be able to eradicate all the grave karma, hindrances, and adverse conditions accumulated by all sentient beings since beginningless time.

“Child of the Buddha! Bodhisattvas who cultivate loving-kindness should dwell in a secluded and tranquil place. With pure faith they should receive and retain the mental dharmas, observing that all the upper and lower faculties of the body are accumulations of particles, formed through the combination of earth, water, fire, and wind.

They should reflect that within every one of those particles there is empty space, and that all these spaces have receptivity as their characteristic. They should recollect that those particles are pure and translucent, outwardly like vaidurya and inwardly like refined gold, exceedingly beautiful and magnificent, smooth and fragrant. They should further contemplate all the sentient beings in all worlds, every part of every sentient being, and every particle in every part, in precisely the same way.

“Bodhisattvas who reflect in this way upon their own bodies and the bodies of all other sentient beings will certainly attain liberating understanding. They should then recollect the particles of their own bodies. Within each particle are realms, and within those realms are palaces made of vaidurya, with doors of white silver and pillars of gold, spacious and majestic, radiant and translucent.

Rows of jeweled houses, surrounding jeweled walls, and jeweled towers and pavilions are arrayed everywhere. In every building are celestial jeweled couches spread with soft cushions. Innumerable flower gardens of surpassing beauty adorn their surroundings.

Within these gardens are lakes and ponds whose banks are made of the seven treasures and encircled on all four sides with refined gold. Clear springs flow in streams into the gardens. Their mud is fragrant powder mingled with golden sand.

Water possessing the eight virtues, clear and pure, fills the lakes and ponds, whose surfaces are covered with blue, yellow, red, and white lotuses blooming among one another. On all four sides of the lakes and ponds stand many jeweled trees, with lustrous pearl blossoms flourishing upon them. When their fruits ripen, they possess every exquisite flavor.

Beneath these trees are placed celestial jeweled seats, and before each seat is arrayed an abundance of supremely delicious food and drink.

“They should further recollect that in all such Buddha lands the ground is formed of blue vaidurya. It is adorned with fine seven-jeweled ornaments and brocade silks. Every particle in that ground is pure and wondrous like a celestial jewel, shining brilliantly like the midday sun. Its color is beautiful like Jambunada gold, its fragrance pervades everywhere like rajacandana, and its texture is smooth like Katyayana cloth; touching it or wearing it upon the body gives rise to joy.

“Having visualized in this way, they should think: ‘All the sentient beings throughout every world in the eastern direction come into the palaces of my Buddha land. All the sentient beings throughout the worlds in the south, west, north, the four intermediate directions, above, and below do likewise.’

“They should further think: ‘All sentient beings in the six paths share the same dignified bearing and have similar physical appearances. Their bodies are soft and constantly fragrant, fully adorned with the marks of a great person. They are free from every suffering and enjoy celestial bliss. Whenever these sentient beings require fine clothing, they immediately go beneath a kalpavriksha tree. Whatever they need, they have only to think of it, and all fine ornaments and necessities appear in abundance, as among the devas of Paranirmita-vashavartin Heaven. Fragrant winds blow from the eight directions and, touching their bodies, fill their minds with joy. Musical instruments, though no one strikes or plays them, move with the wind and produce wondrous sounds.

“‘These sentient beings either remain in the palaces or wander through the flower gardens. Some eat delicious celestial foods, while others hold precious vessels and drink amrita.

“‘Some sit upon lotus terraces, wearing jeweled garlands that hang down on both sides. They possess abundant treasures and all necessities, and enjoy every delight according to their wishes. Their countenances are bright and joyful, their bodies and minds serene. They are always free from illness, replete with vitality and strength, neither aging nor dying. Their merit and power are all of one kind and equal. They are subject to no one’s command. They have entirely eliminated lust, anger, and delusion, and will attain enlightenment and ultimate happiness.’

“Child of the Buddha! If, among such sentient beings, one who cultivates loving-kindness encounters a being whose conduct opposes him, and if, when his mind takes that person as its object, no compassionate thought arises, he should use wisdom to contemplate deeply within himself: ‘In a former life I must have created grave obstructive karma toward this person. For that reason, this person now obstructs my enlightenment.

If I do not give rise to joy toward him, I will also be unable to benefit all other sentient beings. Why? Since beginningless time, throughout the course of birth and death, there has not been a single sentient being who did not harm me in the past.

If I fail to give rise to compassion for this being, I will do the same toward all other beings. I now work for the benefit of all sentient beings everywhere; therefore, toward this person I must certainly recollect loving-kindness.’

“He should reflect thus: ‘Anger can cause sentient beings to fall into hell. Those who harbor hatred and form enmities will afterward surely be born among venomous serpents. If in a future life I undergo such retribution, this person will feel deep delight.

Therefore, I should abandon all anger, hatred, and enmity. If I harbor much anger, hatred, and enmity, all the Buddhas, the World-Honored Ones presently abiding in the ten directions, will see me and think: “Why does this person, who seeks enlightenment, give rise to anger, hatred, and enmity? This person is truly foolish.

Because of anger, he remains amid suffering and cannot liberate himself; how, then, can he save all sentient beings?” Sentient beings filled with anger are born here in bodies brimming with evil and poison. Therefore, one should cultivate loving-kindness and compassion, forever abandon anger, hatred, and enmity, and maintain an impartial mind that benefits and brings happiness to all sentient beings.’

“One who reflects in this way will become free from anger, hatred, and enmity. Next, he should think: ‘The Buddhas of the ten directions, together with the bodhisattvas, shravakas, and great assemblies, all gather here within the palaces of my Buddha lands. The bodies of these Tathagatas are many times larger than those of humans.

They fully possess the excellent marks, are handsome, pure, and fragrant, and adorn their bodies with celestial robes. Each Tathagata sits upon a lion throne formed of a thousand-petaled lotus, surrounded by immeasurable assemblies. Jeweled canopies cover them, and jeweled banners hung with many kinds of precious gems are suspended all around.

Celestial instruments sound without being played, producing gentle and wondrous music that gladdens all who hear it. Fragrant winds spontaneously stir the jeweled trees, banners, pennants, canopies, and precious ornaments, causing them to emit wondrous sounds praising the immeasurable merits of the Tathagatas. Vessels made of gold and adorned with the seven treasures radiate light like the moon and sun.

Many fragrant vessels of firm black ox-head sandalwood are filled with amrita and offered to the Buddhas, bodhisattvas, and assemblies of shravakas. These bodhisattvas and arhats joyfully roam within the Tathagata’s supreme teaching.’

“He should further think: ‘All sentient beings sit before the thrones of the Buddhas and are instructed by them to cultivate loving-kindness just as I cultivate it today. The Buddha’s teaching is excellent and wondrous, delighting the minds of multitudes and enabling sentient beings to attain supreme happiness. It is like a person who bathes in amrita and immediately casts off all weariness, becoming refreshed in body and spirit. The Buddha’s teaching is likewise: moistened by the Dharma, the mind eliminates all afflictions, body and mind become tranquil, and one attains everlasting happiness.’

“He should further think: ‘Every particle of all the banners, pennants, jeweled canopies, utensils, robes, and other objects shines more brilliantly than the sun and moon and is smooth and soft like the body of a deva. Their fragrance is like ox-head sandalwood, and their color is clear and lustrous like vaidurya jewels. All phenomena and objects appear there.’

“He should further think: ‘Every particle in the bodies of those Tathagatas is lustrous, smooth, soft, supreme, and extraordinary, surpassing the aforementioned particles by hundreds of thousands of times. I should contemplate my thoughts and see that all sentient beings are empty in nature and without self, like dreams, illusions, mirages, and flowers seen by diseased eyes. All Buddhas are likewise: their intrinsic nature is empty, fundamentally without self.

Ordinary beings, lacking wisdom, mistakenly and collectively cling to those phenomena as possessing an intrinsic self; therefore, they cannot escape birth and death. I should further contemplate that the subtle substance and characteristics of all dharmas are utterly quiescent. Ordinary beings, through their own discrimination, produce various realms of experience.

Having discriminated by themselves, they bind themselves and thus fail to understand the intrinsic nature of mind. This is like being in a dream and deludedly clinging to its various objects. I should further contemplate that all three realms are empty.

Emptiness does not obstruct emptiness. Yet the loving-kindness of my mind today is still narrow.’

“He should think: ‘Just as all sentient beings and even the Buddhas are empty in nature and without self, I know that my own body is likewise. All lands, too, are merely mental conceptions.’

“Having clearly understood this, he should again contemplate all the particles within those particles. In every particle are the Buddha lands of the three times. These lands are exceedingly pure, surpassing the former lands.

The Buddhas of the three times, the sentient beings of the three times, and even all adornments of the three times are completely present. The kalpas of the three times enter every single thought, or abide within a single thought. The Buddhas of the three times sit in every place, manifestly present everywhere before all sentient beings.

Some enter meditative concentration, some teach the wondrous Dharma, some partake of delicious food, and some drink amrita. Before every Buddha, bodhisattvas and arhats of the three times sit all around, joyful throughout the three times and physically fulfilled. He should also see himself in the presence of the Buddhas, enjoying the happiness of the three times in this way.

“He should further reflect: ‘In every thought, each of my bodies throughout the three times carries immeasurable offerings of the finest kind to offer to all Buddhas, bodhisattvas, and shravakas, and even to give to all classes of sentient beings.’

“In every thought, many kinds of fragrant clouds issue from those bodies. Within those clouds are immeasurable, magnificently adorned jeweled canopies, covering all Buddhas and Tathagatas, bodhisattvas, shravakas, and sentient beings in the six paths. Those fragrant clouds also rain down celestial amrita and fragrant powder of firm black ox-head sandalwood.

Mandarava flowers, maha-mandarava flowers, padma flowers, kumuda flowers, pundarika flowers, wondrously fragrant flowers, wondrously pleasing flowers, and others descend in radiant profusion from empty space. Flashes of light blaze like sunlight. Thunder resounds, gladdening all who hear it.

All Buddhas, bodhisattvas, shravakas, and sentient beings—whether walking, standing, sitting, or lying down in the four modes of deportment—always experience supreme bodily happiness.

“Child of the Buddha! It is like a bhikshu who enters the meditation on the totalities, in which everything becomes entirely earth, water, fire, or wind. Through such concentration his mind becomes settled. One who cultivates loving-kindness is likewise, abiding in magnificent adornment through resolute understanding of loving-kindness.

“He should reflect: ‘Although I have now given happiness to sentient beings, it is merely a conception, like an illusion or magical transformation. Just as an illusionist performs illusions, so do I bestow every kind of happiness upon sentient beings; yet these are like illusory objects, without intrinsic nature. All sentient beings are likewise: from the beginning they have never possessed a nature of self or belongings of self.

It is like a thirsty deer that mistakes a mirage for water and therefore runs after it in exhaustion. I know that my mind’s practice of loving-kindness is likewise. Moreover, how could water ever be found in a mirage?

All dharmas are likewise, without a nature of self. It is like seeing all kinds of objects in a dream. The dreaming mind discriminates and regards them as real, but upon awakening one understands that they did not truly exist.’

“One should know that all dharmas are likewise. It is like a person suffering from an eye disease who, while in an empty house, sees all kinds of objects and believes them to exist. After agada medicine cures the eye disease, he understands that all the objects he saw have vanished along with it. Thus, because sentient beings possess the body-view, they conceive of a self. If the medicine of wisdom extinguishes these mistaken perceptions, all conceptions of self will cease accordingly.

“Therefore, I should cultivate loving-kindness in this way, like awakening from a dream, far removed from self and belongings of self.

“Child of the Buddha, you should know! Although one who cultivates this loving-kindness may not yet be able to abandon discrimination or cease giving rise to views of self and belongings of self, he will still attain the six blessings of the Brahma heavens. If one abandons discrimination and leaves behind views of self and belongings of self, this is called vast loving-kindness. Whatever karmic offenses and hindrances such people committed in past lives will all be eradicated, and before long they will realize unsurpassed bodhi.

“Child of the Buddha! All bodhisattvas should cultivate loving-kindness in this way. Because a person cultivates loving-kindness, that person is called one who is loving.

“Child of the Buddha! Any good man or good woman who hears this Sutra on the Cultivation of Loving-Kindness can extinguish unwholesome karmic hindrances accumulated since beginningless time, become free from dangerous illnesses and calamities, and be loved and respected by everyone. During this life or at the time of death, such a person will certainly encounter the Buddhas of the ten directions and receive their prediction of unsurpassed perfect enlightenment. That person may attain samadhi, attain acceptance of dharmas, or enter a dharani gateway. His mind will be peaceful and secure, without fear of death. He will forever leave behind every suffering of the unfortunate paths and will certainly be born in a pure and blissful Buddha land.

“Child of the Buddha! Suppose a person possessing abundant quantities of the seven treasures throughout the three realms offered them to the Tathagata three times each day for an entire kalpa. You should know that the merit of one who hears this sutra is equal to that, to say nothing of one capable of cultivating it. Even if immeasurable Buddha-Tathagatas described that merit for an entire kalpa, they could not exhaust it.”

When the Buddha had finished teaching this sutra, the great bodhisattva Maitreya and all the Brahma assemblies who had come from the lands of the ten directions rejoiced exceedingly, faithfully accepted it, and respectfully practiced it.