Chapter 17: Discrimination of Merit and Virtue

The Wonderful Dharma Lotus Flower Sutra
Translated by the Tripitaka Master Kumarajiva of Yao Ch’in
A Commentary by the Venerable Master Hsuan Hua

Chapter 17: Discrimination of Merit and Virtue

We speak of the discrimination of merit and virtue because merit and virtue can be great or small; there can be a lot or just a little. Here we will discuss these discriminations.

What are “merit” and “virtue”? “Merit” is an external attribute and “virtue” is an internal one. Only if one establishes merit on the outside does one then have virtue inside. Merit is what one gains as a result of doing good deeds. Basically, one has a choice: One can do good deeds or not do them. If one chooses to do them, one gains merit. Once one has merit, one’s self-nature will feel happy. That happiness is virtue. Merit and virtue are not accomplished through just a single deed. One has to do many, many good deeds and accumulate them in order to have great merit and much virtue.

Merit is the gradual accumulation of many good deeds, created layer by layer. A few accumulate into many; the small grows to become the large. Just as a mountain is slowly formed from an accumulation of tiny dust particles day by day, merit grows from small to great. The mountain does not get that much higher in two, three, four, or five days. Yet it grows every day, every month, and year by year. This does not happen all at once, but rather over a long period of time. Merit is just like the mountain.

As for virtue, it is like the sea. The sea is not created in a day, either. Who knows how many great eons were needed to create the sea? All waters flow into the sea, which is analogous to virtue. Merit and virtue accumulate in the same way that mountains and seas are formed. This is an analogy, though. You do not want to say that the Dharma Master defined mountains as being merit and seas as being virtue. It is an analogy, not the thing itself.

External merit and internal virtue are accumulated bit by bit until the point is reached at which a great measure has been amassed. Then one accomplishes one’s work in the Way. Shakyamuni Buddha became a Buddha due to his perfection of merit and virtue. This chapter is called “Discrimination of Merit and Virtue” because we are dealing with the different deeds that can be done in the process of accumulation before merit and virtue have been perfected.

Hearing this chapter, we should set about doing deeds of merit and virtue. To simply listen and know about merit and virtue, but not to do any acts of merit and virtue, will bring no merit and virtue. If you hear about merit and virtue and then practice doing meritorious and virtuous deeds, your merit and virtue will grow daily, like the mountains and the seas. When they are perfected, you will become a Buddha. 

Sutra:

At that time, when the assembly heard the Buddha describe the number of eons in the length of his life span, limitless, boundless asamkhyeyas of living beings gained great benefit.

Outline:

E2. General conferring of predictions for the Dharma body.
F1. The narrator’s introduction. 

Commentary: 

At that time, when the assembly heard the Buddha describe the number of eons in the great length of his life span, in chapter sixteen, limitless, boundless—countless, numberless—asamkhyeyas of living beings gained great benefit. 

Sutra:

The World Honored One then said to the Bodhisattva Mahasattva Maitreya, saying, “Ajita! When I spoke of the great length of the Thus Come One’s life span, living beings to the number of sand grains in six hundred and eighty myriads of kotis of nayutas of Ganges rivers gained Patience with the Non-production of Dharmas.”

“Again, a thousand times that number of Bodhisattvas Mahasattvas gained the dharani-door of hearing and upholding.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in a single world system gained the unobstructed eloquence of delight in speech.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in a single world system gained the dharani of a hundred thousand myriad kotis of limitless revolutions.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in a great world system became capable of turning the irreversible Dharma-wheel.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in a middle-sized world system were enabled to turn the pure Dharma-wheel.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in a small world system were destined to gain anuttarasamyaksambodhi after eight lifetimes.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in four sets of four continents were destined to gain anuttarasamyaksambodhi after four lifetimes.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in three sets of four continents were destined to gain anuttarasamyaksambodhi after three lifetimes.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in two sets of four continents were destined to gain anuttarasamyaksambodhi after two lifetimes.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in one set of four continents were destined to gain anuttarasamyaksambodhi after a single lifetime.”

“Again, living beings to the number of dust motes in eight world systems all brought forth the resolve for anuttarasamyaksambodhi.”

Outline:

F2. The discriminations made by the Thus Come One. 

Commentary: 

The World Honored One, Shakyamuni Buddha, then said to the Bodhisattva Mahasattva Maitreya, saying, “Ajita! When in the previous chapter I spoke of the great length of the Thus Come One’s life span, living beings to the number of sand grains in six hundred and eighty myriads of kotis of nayutas of Ganges rivers gained Patience with the Non-production of Dharmas” When they awakened to that patience, they no longer saw the minutest dharma produced or the minutes dharma destroyed. One must certify to the fourth fruit of Arhatship in order to gain Patience with the Non-production of Dharmas.

Again, a thousand times that number of Bodhisattvas Mahasattvas gained the dharani-door of hearing and upholding. This means that after hearing, they accept and uphold the dharani. “Dharani” is a Sanskrit term which translates as “uniting and upholding.” Dharanis unite all dharmas and uphold limitless meanings.

Again, Bodhisattvas Mahasattvas to the number of dust motes in a single world system gained the unobstructed eloquence of delight in speech. They liked to speak the Dharma and had no obstructions. No matter who tried to debate with them, these Bodhisattvas were victorious.

Again, Bodhisattvas Mahasattvas to the number of dust motes in a single world system gained the dharani of a hundred thousand myriad kotis of limitless revolutions. “Revolving” dharanis has the meaning of reciting, of being mindful, of being able to use the dharani. These Bodhisattvas could receive and uphold all these kinds of dharani-doors.

Again, Bodhisattvas Mahasattvas to the number of dust motes in a great world system became capable of turning the irreversible Dharma-wheel. One “world system” comprises one Mount Sumeru, one sun, one moon, and one set of four continents. One “thousand” of these world systems form a small world system. One thousand small world systems form a middle-sized world system. One thousand middle-sized world systems form a great world system. [Literally the “three thousand great thousand world system.” “Three” is used because it indicates a thousand cubed (a billion) worlds.] They can turn the irreversible Dharma-wheel. “Irreversible” describes that they go forward only. They do not retrogress, but are always vigorous and never lazy.

Here in the Buddhist Lecture Hall we are turning the irreversible Dharma-wheel. So you should not retreat. If you retreat, you end up turning a reversible Dharma-wheel.

Here, we stay busy in the ways that we can as ordinary people, turning the irreversible Dharma-wheel, while at the same time we learn from the Sutra how to turn the irreversible Dharma-wheel the way the Great Bodhisattvas do. We are not actually doing it professionally yet. You should understand this clearly.

Again, Bodhisattvas Mahasattvas to the number of dust motes in a middle-sized world system were enabled to turn the Pure Dharma-wheel. “Middle-sized world system” means a thousand worlds squared, not cubed. The Pure Dharma-wheel is the Wonderful Dharma.

Again, Bodhisattvas Mahasattvas to the number of dust motes in a small world system of a thousand worlds—meaning there are a thousand Mount Sumerus, a thousand suns and moons, and a thousand set of four continents—were destined to gain anuttarasamyaksambodhi after eight lifetimes. These are Bodhisattvas of the Second Ground who must wait eight lifetimes to reach Buddhahood.

Again, Bodhisattvas Mahasattvas to the number of dust motes in four sets of four continents were destined to gain anuttarasamyaksambodhi after four lifetimes. These are Eighth Ground Bodhisattvas, as many as the dust motes in four sets of four continents, who must go through four lifetimes to attain the fruition level of the Buddha. “Four sets of four continents” would include four Mount Sumerus, four suns, four moons, and four sets of four continents—that is, four world systems.

Again, Bodhisattvas Mahasattvas to the number of dust motes in three sets of four continents were destined to gain anuttarasamyaksambodhi after three lifetimes. Here the number is composed of the dust motes in three world systems, meaning three Mount Sumerus, three suns, three moons, and three sets of four continents. These great Bodhisattvas Mahasattvas of the Ninth Ground must go through three lifetimes before attaining the Unsurpassed, Proper and Equal, Right Enlightenment.

Again, Bodhisattvas Mahasattvas to the number of dust motes in two sets of four continents were destined to gain anuttarasamyaksambodhi after two lifetimes. These are great Bodhisattvas of the Tenth Ground as many as the dust motes in two world systems, which would include two Mount Sumerus, two suns, two moons, and two sets of four continents.

Again, Bodhisattvas Mahasattvas to the number of dust motes in one set of four continents were destined to gain anuttarasamyaksambodhi after a single lifetime. These are Bodhisattvas at the level of Equal Enlightenment who must go through one lifetime to attain the Unsurpassed, Proper and Equal, Right Enlightenment of the Buddhas.

Again, living beings to the number of dust motes in eight world systems all brought forth the resolve for anuttarasamyaksambodhi. “Eight world systems” includes eight Mount Sumerus, eight suns, eight moons, and eight sets of four continents. These beings brought forth the resolve to attain Buddhahood. Those who study the Buddhadharma must first bring forth the resolve to attain Bodhi in order to eventually reap the Bodhi fruit. If you do not, you will not.

You cannot just say, “Everybody is a Buddha.” If you just say that and fail to bring forth the resolve to realize Buddhahood, you can say it forever but it will be just like speaking about food or counting others’ money—it would not satisfy you. You can say, “Bread and butter and tofu and potatoes are delicious! Tomatoes are good, too.” But if you just talk and do not eat, you would not get full. It is also like counting other people’s money—it is not yours to use. You can count, “Ten, twenty, thirty, forty, fifty, a hundred thousand, a million, a billion, a trillion,” counting all day long, but it is someone else’s money, not yours to use. That is like saying, “Oh, everybody is a Buddha,” but not cultivating. And yet if someone says you are selfish, you cannot stand it. If someone says, “You have so much greed,” you think, “How dare you scold me!” There is a saying:

You may count other people’s money all day long,
But not half a cent of it is yours.
If you fail to cultivate the Dharma,
You are making a similar mistake.

So if you do not cultivate, it is the same as counting other people’s money for them.

At this point, someone has a question, but does not dare to ask. Why is that? Because he does not have a proper reason for asking it. And what is the question? He is thinking, “There is only one world. How can there be small, middle-sized, and great world systems? I just see this one world here surrounded by stars. I have never seen any other suns, moons, and Mount Sumerus. In fact, I cannot even find a Mount Sumeru in this world! How can there be other worlds?”

I would not address that question, but I will speak about something else. Let us talk about someone who lives way out in the countryside—a hick. He knows just his little area of countryside, and he sees the same people every day: his aunts and uncles and his parents’ friends. He thinks there are only these people in this world, because he has never been out of his little town.

Later, for some reason, he wanders away and walks into another town. Amazed, he thinks, “What is this big city doing here? So big! It is bigger than my home town!” Before, he did not believe that there were other cities, but now that he sees it, he believes. Then he travels across the country and learns that there are lots of cities, but he still does not know there are also several hundred other countries in this world as well. For instance, if he were French he would only be aware of France. Then suppose he does travel to other countries, such as Germany and England and other places. If he did not go, he would think those countries did not exist. Only after he goes himself does he come to know about the other countries.

In the same way, there are many, many worlds. As of yet, you have not been to them, so you do not know about them. Once you go, I would not have to tell you about them, you will already understand. I could tell you about their existence now, but since you have not seen them yourself, and naturally you would not believe they exist. So for now, don’t bring up this question. Keep it in mind for a while. When the time comes for you to travel to other worlds, you will naturally have your question answered.

This passage of text refers to both the bestowing of predictions for the Dharma body and propagation. It also relates to the Ten Dwellings, Ten Conducts, Ten Transferences, and the First and Second of the Ten Grounds.

The Bodhisattvas as many as the dust motes of a single world who obtained the dharani-door of Hearing and Upholding belong to the Ten Dwellings.

The Bodhisattvas Mahasattvas as many as the dust motes of one world who gained the Unobstructed Eloquence of Delight in Speech belong to the Ten Conducts. Those who certify to the position of the Ten Conducts gain the Unobstructed Eloquence of Delight in Speech.

The Bodhisattvas as many as the dust motes of one world who gained the dharani of a hundred thousand myriad kotis of limitless revolutions belong to the Ten Transferences. Once you certify to the position of the Ten Transferences; you obtain the revolving Dharani-door where the one is limitless, and the limitless is one.

The Bodhisattvas who became capable of turning the irreversible Dharma-wheel were those Bodhisattvas who had attained the three irreversibilities of position, conduct, and mindfulness. They certified to the First of the Ten Grounds.

The Bodhisattvas as many as the dust motes of two thousand middle lands who became capable of turning the pure Dharma-wheel were those who had certified to the Second of the Ten Grounds.

The Bodhisattvas as many as dust motes in a thousand minor-sized lands who were to gain anuttarasamyaksambodhi after eight lives were those Bodhisattvas who went from the Second to the Third and completely certified to the Fourth Ground as defined by the Perfect Teaching. (The Fourth Ground of the Perfect Teaching is not the same as the Fourth Ground of the Special Teaching or the Penetrating Teaching. That is because each of these teachings describes a different kind of level of accomplishment.)

This process of going from the Second to the Fourth Ground is called “increasing in the Way, decreasing in life.” What does that mean? It means one increases one’s wisdom of the Middle Way and decreases the amount of change birth and death that one still harbors. “Change birth and death” refers to the continual rising and cessation of thoughts in the mind. Those of the First and Second Ground do not have share and section birth and death, only change birth and death.

When one goes from the Second Ground and obtains complete certification to the Fourth Ground, according to the Perfect Teaching, only eight of the last nine portions of very subtle ignorance remain. Thus the life one decreases is not the life of share and section birth and death, but rather the life of change birth and death.

As one cuts off the categories, one advances through the Grounds. These are view delusions, thought delusions, and delusions stemming from ignorance. There are eighty-eight portions of view delusions and eighty-one portions of thought delusions. So by the Fourth Ground, only the last eight portions of delusions stemming from ignorance remain. These eight final portions of ignorance are very fine and subtle. When one gets rid of one portion of ignorance, one certifies to the next Ground. And so from the Fourth Ground, when the last eight portions are abolished, one attains the position of Wonderful Enlightenment.

When there are just four portions left to cut off, the Bodhisattva has reached the Eighth Ground. The Fifth, Sixth, and Seventh grounds are not mentioned here. The level of a Bodhisattva at the Eighth Ground is distinct from the Bodhisattva at the Seventh Ground. If the Eighth Ground Bodhisattva wishes to come to our world to teach and transform living beings, he will be born “wearing clothes.” That means he is born in a flesh caul, as was the Venerable Elder Master Hsü Yun. But this kind of Eighth Ground Bodhisattva very rarely enters the world.

There is a saying:

Even Bodhisattvas are confused when they undergo rebirth;
Even Arhats become muddled when they dwell in the womb.

Even Eighth Ground Bodhisattvas get confused by having to dwell in a womb and be born; thus they have to cultivate again when they get to this world. That is why the Venerable Elder Master Hsü Yun did not get enlightened until he was fifty-six years old. But when he did, his enlightenment was such that he went straight back to the original source and knew what he looked like before his parents gave birth to him.

Sutra:

As the Buddha proclaimed these great advantages in the Dharma that the Bodhisattvas Mahasattvas had attained, there rained from space mandaravaflowers and mahamandarava flowers, which floated down and settled upon the Buddhas seated on lion thrones beneath limitless hundreds of thousands of myriads of millions of jeweled trees, as well as upon Shakyamuni Buddha and Many Jewels Thus Come One, who had entered Nirvana long ago, both of whom were seated on the lion throne within the stupa of seven treasures. The flowers also settled upon the great Bodhisattvas and the fourfold assembly.

There also rained down finely ground chandana powder and aloeswood incense. Heavenly drums in space sounded of themselves, and their wonderful sounds reached far and wide. There also rained down thousands of kinds of heavenly garments strung with beads, as well as laces of real pearls, laces of mani pearls, and laces of As-You-Will pearls that covered the nine directions. Another offering to all in the great assembly was priceless incense burning in a multitude of precious censers, so that its scent naturally pervaded the great assembly and its surroundings.

Above each Buddha were Bodhisattvas holding aloft banners and canopies in a procession that extended clear up to the Brahma Heavens. All the Bodhisattvas, with wonderful sounds, sang limitless chants in praise of all Buddhas.

Outline:

F3. The perfect benefits manifested through portents. 

Commentary: 

When you wish to ask questions about the Dharma, you should do so in a proper manner. Use your samadhi power. Do not joke or laugh. If you have samadhi power, then you can develop the power of wisdom. With the power of wisdom you can come to understand what you have not yet understand. If you do not use your samadhi power, you would not gain wisdom power and will never be able to understand. When seeking the Dharma you must be upright and proper and act always as if the Buddha were right in front of you, right behind you, and to the left and right of you. If you remember that the Buddha is always right there with you, you would not be silly and disrespectful.

As the Buddha proclaimed these great advantages in the Dharma that the Bodhisattvas Mahasattvas had attained, and the benefit to Arhats and sages certified to the fruition and ordinary living beings as well, there rained from space mandarava flowers, white flowers “which accord with one’s wish,” and big, white mahamandarava flowers. These flowers floated down and settled upon the Buddhas seated on lion thrones beneath limitless hundreds of thousands of myriads of millions of jeweled trees, Bodhi trees, as an offering.

They also settled as an offering on all the division body Buddhas of Shakyamuni Buddha, as well as upon both Shakyamuni Buddha and Many Jewels Thus Come One, who had entered Nirvana long ago, both of whom were seated on the lion throne within the stupa of Seven Treasures. The flowers also settled as an offering upon the great Bodhisattvas, the ones who had welled forth from the ground, and the fourfold assembly of Bhikshus, Bhikshunis, Upasakas, and Upasikas. This is the Portent of the Raining of Flowers.

There also rained down finely ground chandana powder and aloeswood incense. The previous section was the Portent of the Raining of Flowers. This section is the Portent of the Raining of Incense, all portents of offerings. [The Chinese name for aloeswood is literally “sinks-in-water.”] Basically, wood should float in water, but this kind of incense is so condensed it sinks in water.

Heavenly drums in space sounded of themselves, and their wonderful sounds reached far and wide. This is the Portent of the Heavenly Drums. There are drums in the heavens that sound when the Buddha has a Dharma assembly. Unlike the drums in the human realm, they do not need to be played by someone in order to sound; they play all by themselves! The sound of heavenly drums, too, is not like the coarse sound of drums in the human realm; it is very subtle, wonderful, and penetrating.

There also rained down thousands of kinds of heavenly garments, which beings in the heavens wear and which are strung with beads. This is the Portent of the Beaded Heavenly Garments. These rained down as well as laces of real pearls, laces of mani pearls, and laces of As-You-Will pearls. The “As-You-Will pearl” is a kind of dharani, “dharani” meaning “uniting and holding.” There were these four kinds of beadwork that covered the nine directions.

The Avatamsaka Sutra talks about the ten directions, but here there are nine directions. The nine directions are the ten directions minus the direction from which the adornments were falling—the zenith or upper direction. The nine directions represent the Nine Dharma Realms, that is, the Ten Dharma Realms minus the Dharma Realm of the Buddhas.

Another offering was priceless incense burning in a multitude of precious censers. What incense is this? It is the highest-quality incense, which money cannot buy, the “heart-incense.” It is the incense of the heart. The censer was the heart, and in it the heart incense was burned as an offering to all in the great assembly, so that its scent naturally, without thought or planning, and all by itself, pervadedeverywhere in the great assembly and its surroundings. It is called heart incense because just as one thought can pervade everywhere in the Dharma Realm and as one dust particle can pervade the Dharma Realm, naturally permeating all places, so too, when you light the heart incense, it infuses and perfumes, so evil is dispelled and good is created. Your evil habits get smoked out and only the good ones remain. This goodness and sincerity is used as an offering to the great assembly.

Above each Buddha from the ten directions, Shakyamuni Buddha’s division bodies, were Bodhisattvas holding aloft banners and canopies studded with jewels in a procession that extended clear up to the Brahma Heavens. They formed orderly lines, one following another, as we do when we circumambulate and recite the Buddha’s name.

All the Bodhisattvas, with wonderful sounds, sang out limitless chants in praise of all Buddhas. They made up verses and sang them in praise of the Buddhas.

Sutra:

At that time Maitreya Bodhisattva rose from his seat, uncovered his right shoulder, placed his palms together, and said to the Buddha:

“The Buddha speaks the rare Dharma,
Such as we have never heard before.
The World Honored One has great power,
And his life span is without limit.

Countless disciples of the Buddha,
Hearing the World Honored One discriminate
And tell of those who gain the Dharma’s benefit,
Have been filled with joy.”

Outline:

E3. Maitreya’s verses.
F1. The assembly gains understanding. 

Commentary: 

At that time, Maitreya Bodhisattva, or Ajita, the “Invincible” Bodhisattva, rose from his seat, stood up, uncovered his right shoulder, placed his palms together, faced the Buddha, and respectfully and sincerely said verses to praise the Buddha:“The Buddha speaks the rare Dharma. All the Dharma the Buddha speaks is rare, especially the Wonderful Dharma Lotus Flower Sutra; it is the rare within the rare, such as we have never heard before.

The World Honored One has great power. He has the greatest powers of spiritual penetrations, and his life span is without limit. It cannot be counted. Countless disciples of the Buddha, countless sons of the Dharma King, hearing the World Honored One discriminate the principles of the Wonderful Dharma and tell of those who gain the Dharma’s benefit, the many living beings who gained the benefit of the Dharma upon hearing the Buddha speak the chapter on the length of the Thus Come One’s life, have been filled with joy.

Sutra:

Some dwell on the irreversible ground.
Some gain the dharanis.
Others gain unobstructed delight in speech,
Or myriads of millions of dharanis of revolution.

As many Bodhisattvas
As dust motes in a great world system
All gain the ability to turn
The irreversible Dharma-wheel.

Again, Bodhisattvas in number
To the dust motes in a middle world system
All gain the ability to turn
The pure Dharma-wheel.

Again, Bodhisattvas in number
To the dust motes in a small world system
Are destined to gain the Buddha Way
After eight more lifetimes.

Again, Bodhisattvas in number
To the dust motes in four, three, or two
Sets of four continents shall gain
Buddhahood after a respective number of lives.

Further, Bodhisattvas in number
To the dust motes in one set of four continents
Shall accomplish All-Wisdom
After one more lifetime.

Living beings such as these,
Hearing of the vast length of the Buddha’s life,
Gain limitless, non-outflow,
Pure reward as retribution.

Again living beings in number
As the dust motes in eight worlds,
Hearing the Buddha speak of his life span,
All bring forth the supreme mind.

Outline:

F2. The discriminations made by the Thus Come One. 

Commentary: 

Some dwell on the irreversible ground. Hearing this Dharma-door, they now dwell on the non-retreating ground. Some gain the dharanis, the Dharma-door of hearing and upholding. Others gain unobstructed delight in speech. They gain the various kinds of eloquence:

1. Unobstructed eloquence in phrasing
2. Unobstructed eloquence in Dharma
3. Unobstructed eloquence in meaning
4. Unobstructed eloquence and delight in speech

Or they gain myriads of millions of dharanis of revolution. They gain the dharani-door where the one is limitless and the limitless is one, mutually revolving. As many Bodhisattvas as dust motes in a great world system, all gain the ability to turn the irreversible Dharma-wheel. They attain irreversibility of position, thought, and conduct.

Again, Bodhisattvas in number to the dust motes in a middle world system, all gain the ability to turn the pure Dharma-wheel. They certify to the Second of the Ten Grounds.

Again, Bodhisattvas in number to the dust motes in a small world system are destined to gain the Buddha Way after eight more lifetimes. Cultivating from the Second Ground up to the certification to the Fourth of the Ten Grounds of the Perfect Teaching, they gain the position of the Fourth Ground. At that stage they still have eight parts of subtle ignorance remaining.

As they cut off one part, they ascend one Ground. They cut off one part and reach the Fifth Ground; they cut off two parts and reach the Sixth Ground; they cut off three parts and reach the Seventh Ground. When they have cut off four parts, they reach the Eighth Ground. Then they have four parts of ignorance that remain to be cut off. When these four have been destroyed, they become Buddhas. As they increase one part of the Way, they decrease one part of ignorance, which is very subtle.

Again, Bodhisattvas in number to the dust motes in four, three, or two sets of four continents shall gain Buddhahood after a respective number of lives.There are four sets of four continents, or three sets of four continents, or two sets of four continents. “Four sets of four continents” means that there are four Mount Sumerus, and four suns and moons; “three sets of four continents” means there are three Mount Sumerus, three moons, three suns, and so forth.

“Bodhisattvas as many as the dust motes in four sets of four continents” refers to Eighth Ground Bodhisattvas who have four parts of subtle production-mark ignorance left to destroy. “Bodhisattvas as many as the dust motes in three sets of four continents” refers to Ninth Ground Bodhisattvas. They have three parts of subtle production-mark ignorance that they have not destroyed. When they have destroyed the three parts, they can become Buddhas. The two sets of four continents represent those with two parts of subtle production-mark ignorance that they have not destroyed. This is the Perfect Teaching’s certification to the Tenth Ground. When they break through these two parts, they can become Buddhas.

Further, Bodhisattvas in number to the dust motes in one set of four continents shall accomplish All-Wisdom after one more lifetime. This refers to Bodhisattvas as many as the dust motes of one set of four continents who are at the level of Equal Enlightenment and still have one part of production-mark ignorance left. When this one part is destroyed, they will accomplish the All-Wisdom of the Buddha, that is, Wonderful Enlightenment.

Living beings such as these, hearing of the vast length of the Buddha’s life,when they hear this chapter on the length of the Buddha’s life, gain limitless, non-outflow, pure reward as retribution. They will obtain non-outflow wisdom and the pure fruition of Wonderful Enlightenment—Buddhahood.

Again living beings—ordinary people of the vast earth—in number as the dust motes in eight worlds—eight Mount Sumerus, eight suns and moons, eight sets of the four continents—hearing the Buddha speak of his life span, all bring forth the supreme mind. They make the resolve to gain Unsurpassed, Proper and Equal, Right Enlightenment.

Sutra:

The World Honored One speaks limitless,
Inconceivable Dharmas,
Bringing many benefits,
As boundless as space itself.

Heavenly mandarava flowers
And mahamandarava flowers rain down.
From countless Buddhalands
Come Shakras and Brahmas like the Ganges sands;
Chandana and aloeswood incense
Filter through the air,
Falling in profusion
Like flocks of birds flying down from the sky,
Scattered as an offering to the Buddhas.

In empty space, heavenly drums
Make magnificent sounds by themselves,
While thousands of tens of thousands of heavenly garments
Come whirling and swirling down.

Wonderful censers studded with jewels
Burn with priceless incense,
Which naturally pervades the surroundings
As an offering to the World Honored Ones.

The great assembly of Bodhisattvas
Hold banners and canopies made of seven treasures,
High and splendorous, of a million varieties,
In a procession that reaches the Brahma heavens.

And before each Buddha
Hang jeweled flags and banners of victory,
As myriads upon myriads of verses are used
To praise and laud the Thus Come Ones:
All such things as these
As never have been seen before.
Hearing of the Buddha’s limitless life span,
All are filled with joy.

The Buddha’s name pervades the ten directions.
He vastly benefits living beings,
All of whom perfect good roots
And are helped to bring forth the supreme mind.

Outline:

F3. The perfect benefits manifested through portents. 

Commentary: 

The World Honored One speaks limitless, inconceivable and wonderful Dharmas, bringing many benefits, as boundless as space itself. The World Honored One is Shakyamuni Buddha, who speaks countless, limitless, inconceivable wonderful Dharmas that benefit living beings. When Shakyamuni Buddha speaks the Dharma, many living beings gain great benefit. This benefit, like empty space, has no boundaries.

Heavenly mandarava flowers and mahamandarava flowers rain down. Small and large white flowers rain down from above. And from countless Buddhalands, come Shakras and Brahmas like the Ganges sands; powdered chandana incense and powdered aloeswood incense filter through the air, falling in profusion like snow, like flocks of birds flying down from the sky. These flowers are scattered as an offering to the Buddhas of the ten directions.

In empty space, heavenly drums make magnificent sounds by themselves, while thousands of tens of thousands of heavenly garments come whirling and swirling down to the assembly. The gods have tens of millions of kinds of clothing, which are not heavy like human clothing. Their clothes are extremely light. Wonderful censers studded with jewels burn with priceless incense, which naturally pervades the surrounding Dharma realm as an offering to the World Honored Ones: Shakyamuni Buddha, the Thus Come One Many Jewels, and the division body Buddhas of Shakyamuni Buddha.

In the midst of the scattering of the small and large flowers, the myriads of priceless incense and clothing, come the great assembly of Bodhisattvas who have welled forth from the earth. They hold banners and canopies made of seven treasures, high and splendorous, of a million varieties, in a procession that reaches the Brahma Heavens. These banners and canopies are very high and also very wonderful, not something that human minds can conceive of. And before each Buddha, hang jeweled flags and banners of victory as offerings, as myriads upon myriads of verses are used to praise and laud the Thus Come Ones.

All such things as these—wonderful and inconceivable as they are—never have been seen before. Hearing of the Buddha’s limitless life span, such a long time, all living beings are filled with joy.

The Buddha’s name pervades the ten directions. All living beings of all the ten directions heard the Buddha’s name. To hear the Buddha’s name, however, you need good roots. If you have no good roots, you would not be able to hear his name. He vastly benefits living beings, all of whom perfect their good roots. Those who have not planted good roots, plant them. Those who have already planted them, nurture them. Those whose good roots have grown, ripen them. Those whose good roots have ripened, obtain liberation. And with their good roots planted, they are helped to bring forth the supreme mind, the resolve for anuttarasamyaksambodhi.

Sutra:

At that time the Buddha told Maitreya Bodhisattva Mahasattva, “Ajita! If there are living beings who, on hearing that the Buddha’s life span is as long as this, can bring forth even a single thought of faith and understanding, the merit and virtue they will gain is measureless and limitless.”

Outline:

C3. Propagation section.
D1. Exhortation to propagate the Sutra.
E1. Four types of faith in the present.
F1. Thought of faith and understanding.
G1. Prose.
H1. The appearance.
H2. Merit and virtue.
I1. In general, it is limitless.

Commentary: 

When Maitreya Bodhisattva had finished the previous verse, at that time the Buddha told Maitreya, “Invincible” Bodhisattva Mahasattva, “Ajita! If there are living beings who, on hearing that the Buddha’s life span is as long as this, can bring forth even a single thought of faith and understanding. They do not have to believe it entirely, they just need to have one single thought of faith and understanding. The merit and virtue they will gain is measureless and limitless.There is no way it could be measured. Now I will make a comparison.

Sutra:

“If a good man or a good woman, for the sake of anuttarasamyaksambodhi, were to practice the five paramitas—dana-paramita, shila-paramita, kshanti-paramita, virya-paramita, and dhyana-paramita; all except prajna-paramita—throughout eighty myriads of millions of nayutas of eons…

Outline:

I2. Comparison.
J1. Comparing with the five paramitas. 

Commentary: 

If a good man or a good woman, who cultivates the five precepts and practices the ten good deeds, were, throughout eighty myriads of millions of nayutas of eons,to practice the five paramitas…Paramita is a Sanskrit word. It means “arrived at the other shore.” One goes from this shore of birth and death, through the intermediate current of afflictions, to the other shore, which is Nirvana. Dana-paramita. Dana is Sanskrit and means “giving.” There are three kinds of giving:

1. The giving of wealth
2. The giving of Dharma
3. The giving of fearlessness

As to the giving of wealth, there is inner wealth and outer wealth. Inner wealth refers to one’s head, eyes, brains, and marrow. Outer wealth refers to one’s country, cities, spouse, and children—all belongings and loved ones. You practice giving your country, house, land, and treasures; even your spouse can be given.

An example of the giving of Dharma is the present lectures being given on the Dharma. The giving of fearlessness takes place when one helps those who are afraid, by comforting them and making them feel secure.

Shila-paramita: Shila means “precepts.” In Buddhism, the precepts are very important. In order to leave home to be a Bhikshu, one must take the precepts. If one has not taken the complete precepts, one cannot be called a Bhikshu. It is said,

When living beings take the Buddha’s precepts,
They enter the position of all the Buddhas.
Their position is the same as that of the greatly Enlightened One.
They may be called true disciples of the Buddha.

If one can receive the Buddha’s precepts, then no matter what kind of living being one is, one has a chance to become a Buddha.

“If one does not take the precepts, can one become a Buddha?” you ask.

It is very difficult. The chances of it happening are very small. And so in Buddhism, great emphasis is placed on the precepts. On Zhongnan Mountain in China, the Vinaya Master Daoxuan held his precepts so purely that the gods were moved, and every day they brought him an offering of food. That was a result of his strict morality.

Upon taking the Buddha’s precepts, one gains the same position as the Buddha and may be called a real disciple of the Buddha. Now to study the Buddhadharma, one must take and keep the Buddha’s precepts. Those who keep the precepts cannot be lax and just do whatever they feel like doing. Keeping the precepts simply means following the rules. The laypeople have the Five Precepts; they can also take the Eight Precepts or the Ten Major and Forty-eight Minor Bodhisattva Precepts. Those who have left home take the Ten Shramanera Precepts, the 250 Bhikshu Precepts, or the 348 Bhikshuni Precepts.

The gods will revere a person who is pure in keeping the precepts. That was why the gods brought food to Vinaya Master Daoxuan. If you are strict about keeping the precepts, all the ghosts and spirits will bow and pay respect when they see you. Therefore, it is very important to keep the precepts. Precepts are just for the purpose of “stopping evil and preventing transgression.” They insure that one does no evil but does all manner of good deeds.

Once one has taken the precepts, however, one must keep them. You must not break the precepts. If you break the precepts, it is as if you have sprung a leak in your life raft—you are headed for the bottom of the sea. If you take the precepts but fail to keep them, you will fall into the three evil paths—hells, hungry ghosts, and animals. If you do not intend to break the precepts, but some other cause or condition causes you to do so unintentionally, then it is excusable.

Precepts are discussed in terms of exceptions, restrictions, maintenance, and violation. Precepts may require one to refrain from certain actions or to actively engage in certain kinds of conduct. There are a lot of fine points to the precepts that everyone should look into in detail.

Kshanti-paramita: Kshanti is Sanskrit for “patience.” Patience means bearing what you cannot bear. If you bear the bearable, that is nothing special. It is pretty ordinary. If you bear something that you just cannot bear, that is the perfecting of patience, of kshanti-paramita.

Virya-paramita: Virya is Sanskrit for “vigor.” And dhyana-paramita: Dhyana means “cultivation of thought.” Through the cultivation of thought, one gives rise to concentration power.

Precepts are of primary importance in developing dhyana concentration. In order to keep the precepts, one must have merit and virtue. In order to gain merit and virtue, one practices giving. If you have no merit and virtue, you may take the precepts, but you would not be able to keep them. Therefore, first you must do various meritorious deeds and give, and then cultivate the precepts. Then you can give rise to samadhi power, the dhyana-paramita.

All except prajna-paramita. Why isn’t prajna-paramita mentioned here? Prajna is the mother of all the Buddhas. If you have prajna, you have the opportunity to realize Buddhahood. Here the text discusses merit and virtue, not the actualization of one’s potential Buddhahood. Now, in this analogy, a person cultivates these five paramitas throughout eighty myriads of millions of nayutas of eons. 

Sutra:

…the merit and virtue he or she would derive if compared with that of the previous person’s would not come to a hundredth part, nor to a thousandth, nor to a hundred thousand myriad millionth part, nor could it be known by resort to calculation or analogy.” 

Outline:

J2. The great merit of faith and understanding. 

Commentary: 

…the merit and virtue he or she would derive if compared with that of the previous person’s would not come to a hundredth part, nor to a thousandthpart, nor to a hundred thousand myriad millionth part. The merit and virtue of that person who cultivated the five paramitas for such a long time throughout eighty myriads of millions of nayutas of eons cannot be compared to the merit and virtue of one who gives rise to but a single thought of faith and understanding on hearing of the great life span of the Thus Come One. It is quite a contrast.

Nor could it be known by resort to calculation by the most talented mathematician or by analogy. No one could know, ultimately, how great that merit and virtue would be.

Sutra:

“For a good man or a good woman possessing merit and virtue such as this, to retreat from anuttarasamyaksambodhi would be simply impossible.”

Outline:

H3. Not retreating in position or practice. 

Commentary: 

For a good man or a good woman possessing merit and virtue such as this,having given rise to a single thought of faith and understanding upon hearing of the vast length of life of the Thus Come One, to retreat from anuttarasamyaksambodhi would be simply impossible. It would simply never, ever happen.