Sutras

[17] Explanation Of Aspirations When On The Road Seeing And Hearing All Matters (Of The Great Right And Vast Buddha’s Flower Adornment Sūtra’s Pure Practices’ Chapter)《大方广佛华严经·净行品》明在路见闻诸事时愿

【六、明在路见闻诸事时愿】
[17] [VS6] [Sixth: Explanation (Of) Aspirations When On (The) Road Seeing (And) Hearing All Matters]

[V050]

若在于道,
当愿众生,
能行佛道,
向无余法。

If [walking] on [the] path, 
[there] should [be] aspiration [for] sentient beings,
[to be] able [to] walk [the] Buddha’s path,
towards [the] Dharma without remainder.


[Note: The Buddha’s path is towards Buddhahood, which is without remaining afflictions and defilements.]

[V051]

涉路而去,
当愿众生,
履净法界,
心无障碍。

[When] entering [a] road [to] then go [off], 
[there] should [be] aspiration [for] sentient beings,
[to] tread [into the] pure Dharma realm,
[with] minds without obstacles.


[Note: To enter the pure Dharma realm, it is easiest to enter a Pure Land (first), where there will be no physical and spiritual obstacles for progress towards Buddhahood.]

[V052]

见升高路,
当愿众生,
永出三界,
心无怯弱。

[When] seeing [a] rising high road, 
[there] should [be] aspiration [for] sentient beings,
[to] forever exit [from the] three realms,
[with] minds without timidity [and] weakness.


[Note: The three realms are of desire, form and formlessness. Timidity is from fear due to ignorance, and weakness is from lack of strong Dharma learning and practice.]

[V053]

见趣下路,
当愿众生,
其心谦下,
长佛善根。

[When] seeing [a] downward declining road, 
[there] should [be] aspiration [for] sentient beings,
[to have] their minds [be] humble [to] others,
[to] grow [the] Buddha’s good roots.


[Note: Good roots are foundations for spiritual growth, which are free from greed, hatred and delusion. The Buddha’s good roots are for growing towards Buddhahood.]

[V054]

见斜曲路,
当愿众生,
舍不正道,
永除恶见。

[When] seeing [a] slanting [and] winding road, 
[there] should [be] aspiration [for] sentient beings,
[to] renounce non-right paths,
[to] forever eliminate evil views.


[Note: Non-right or wrong paths are those that lead away from right path. Evil views prevent seeing of the right path.]

[V055]

若见直路,
当愿众生,
其心正直,
无谄无诳。

If seeing [a] straight road, 
[there] should [be] aspiration [for] sentient beings,
[to have] their minds upright [and] straightforward,
without flattery [and] without deceit.


[Note: To be upright is to be moral. To be straightforward is to not be crooked.]

[V056]

见路多尘,
当愿众生,
远离尘坌,
获清净法。

[When] seeing [a] road [with] much dust, 
[there] should [be] aspiration [for] sentient beings,
[to] far depart [from] dust,
[to] obtain [the] pure Dharma.


[Note: The dust represents defilements that shroud the purity of Buddha-nature and the Dharma.]

[V057]

见路无尘,
当愿众生,
常行大悲,
其心润泽。 

Seeing [a] road without dust, 
[there] should [be] aspiration [for] sentient beings,
[to] constantly practise great compassion,
[with] their minds moisturised.


[Note: Great compassion is for guiding one and all to Buddhahood. Moisturisation is with great compassion of the Bodhi Mind (Bodhicitta).]

[V058]

若见险道,
当愿众生,
住正法界,
离诸罪难。

If seeing [a] dangerous path, 
[there] should [be] aspiration [for] sentient beings,
[to] abide [in the] Right Dharma’s realm,
[to] depart [from] all transgressions [and] difficulties.


[Note: Abiding in the Right Dharma is for proper learning and practice, with the best realm being Pure Land. Transgressions and difficulties are created by wrong learning and practice, which are impossible in Pure Land.]

[V059]

若见众会,
当愿众生,
说甚深法,
一切和合。

If seeing assemblies gathering,
[there] should [be] aspiration [for] sentient beings,
[to] speak [the] extremely profound Dharma,
[to] all [in] harmony.


[Note: Assemblies gathering can be with monastics and/or laypersons.]

[V060]

若见大柱,
当愿众生,
离我诤心,
无有忿恨。

If seeing great pillars,
[there] should [be] aspiration [for] sentient beings,
[to] depart [from] self[-centred] contentious minds,
[to] be without anger [and] hatred.


[Note: Great pillars represent uprightness, firmness, strength and patience. Self-centred minds with anger and hatred are shaky instead.]

[V061]

若见丛林,
当愿众生,
诸天及人,
所应敬礼。

If seeing [a] forest,
[there] should [be] aspiration [for] sentient beings,
[to be by] all heavenly and human [beings],
those [who] should [be] respected [and] venerated.


[Note: A forest also represents a monastery as monasteries are traditionally in forests. Those who should be respected and venerated are monastics with good Dharma learning, practice, realisation and practice.]

[V062]

若见高山,
当愿众生,
善根超出,
无能至顶。


If seeing [a] high mountain,
[there] should [be] aspiration [for] sentient beings,
[to have] good roots surpassing,
[to be] not able [to] reach [their] peak.


[Note: Good roots are foundations for spiritual growth, which are free from greed, hatred and delusion. The peak represents unsurpassable Buddhahood, which cannot be reached by those yet to attain Buddhahood.]

[V063]

见棘刺树,
当愿众生,
疾得翦除,
三毒之刺。

[When] seeing [a] thorny tree,
[there] should [be] aspiration [for] sentient beings,
[to] quickly attain cutting [and] removing
[of the] thorns of [the] three poisons.


[Note: The three poisons are greed, hatred and delusion, which ‘prick’ to harm one and all spiritually and physically.]

[V064]

见树叶茂,
当愿众生,
以定解脱,
而为荫映。


[When] seeing [a] tree [with] leaves lush,
[there] should [be] aspiration [for] sentient beings,
[to be] with concentration [attaining] liberation,
and with [it have] shade [from] sunlight.


[Note: From concentration and liberation comes coolness, away from the heat of afflictions.]

[V065]

若见华开,
当愿众生,
神通等法,
如华开敷。


If seeing [a] flower blossom,
[there] should [be] aspiration [for] sentient beings,
[to have] supernormal [powers and] other dharmas,
like flowers opening [to] blossom.

[Note: These supernormal powers and such are for facilitating Dharma learning, practice, realisation and teaching only.]

[V066]

若见树华,
当愿众生,
众相如华,
具三十二。 


If seeing [a] tree flower,
[there] should [be] aspiration [for] sentient beings,
[to have] all forms like [a] flower,
complete [with] thirty-two [forms].

[Note: The thirty-two forms are the excellent aspects of a Buddha’s magnificent appearance that ‘flower’ from his great virtues, for attracting and teaching the Dharma to all sentient beings.]

[V067]

若见果实,
当愿众生,
获最胜法,
证菩提道。


If seeing [a] fruit,
[there] should [be] aspiration [for] sentient beings,
[to] obtain [the] most excellent Dharma,
[by] realising [the] Bodhi path.

[Note: The Bodhi path leads to the spiritual fruit of Buddhahood, which is attainment of the supreme Dharma.]

[V068]

若见大河,
当愿众生,
得预法流, 
入佛智海。


If seeing [a] great river,
[there] should [be] aspiration [for] sentient beings,
[to] attain participation [in the] Dharma stream,
[to] enter [the] Buddha’s wisdom ocean.


[Note: To attain participation in the Dharma stream is to become a Stream-enterer, who is bound to ‘flow’ towards at least self-liberation within at most seven lives. Here, there is aspiration for progressing all the way to the complete liberation of Buddhahood, to realise the great ‘ocean’ of the Dharma completely.]

[V069]

若见陂泽,
当愿众生,
疾悟诸佛,
一味之法。


If seeing [a] marsh,
[there] should [be] aspiration [for] sentient beings,
[to] quickly awaken [to] all Buddhas’
Dharma of one flavour.


[Note: A marsh has water yet to join a stream for entering the ocean. (See note for previous verse 69 too.) The one flavour of the Dharma is the taste of freedom or liberation, as represented by the singular salty taste of the ocean.]

[V070]

若见池沼,
当愿众生,
语业满足,
巧能演说。


If seeing [a] pond,
[there] should [be] aspiration [for] sentient beings,
[to have] speech karma fully sufficient,
[with the] skilful ability [to] expound.


[Note: A pond has water yet to be boundless like the ocean, which represents great abundance, with the complete Dharma. Skilful ability is for expounding the complete Dharma with great eloquence to benefit others.]

[V071]

若见汲井,
当愿众生,
具足辩才,
演一切法。


If seeing drawing [of] water from a well,
[there] should [be] aspiration [for] sentient beings,
[to be] complete [with] eloquence,
[to] expound all [of the] Dharma.


[Note: Drawing of water abundantly and smoothly represents great eloquence in teaching the complete Dharma.]

[V072]

若见涌泉,
当愿众生,
方便增长,
善根无尽。


If seeing [a] bubbling spring,
[there] should [be] aspiration [for] sentient beings,
[to have their] skilful [means] grow,
[with] good roots without limit.


[Note: Skilful means are for guiding one and all to Buddhahood. Good roots are foundations for spiritual growth, which are free from greed, hatred and delusion. Good roots without limit will lead one and all to Buddhahood.]

[V073]

若见桥道,
当愿众生,
广度一切,
犹如桥梁。


If seeing [a] bridge path,
[there] should [be] aspiration [for] sentient beings,
[to] widely deliver all, 
just like [a] bridge.


[Note: A bridge leads from one side to the other side, which represents the other shore. The other shore is Buddhahood or Pure Land, through which swiftest Buddhahood is guaranteed.]

[V074]

若见流水,
当愿众生,
得善意欲,
洗除惑垢。


If seeing flowing waters,
[there] should [be] aspiration [for] sentient beings,
[to] attain good intention’s desire, 
[to] wash [away to] remove confusions’ defilements.


[Note: Confusions are from defilements, which are from greed, hatred and delusion.]

[V075]

见修园圃,
当愿众生,
五欲圃中,
耘除爱草。


Seeing cultivation [of a] garden plot,
[there] should [be] aspiration [for] sentient beings,
[to be] within five desires’ garden, 
[to] weed [and] remove attachment’s grass.


[Note: The five desires are for wealth, sexual (sensual) pleasures, fame (status), food and sleep.]

[V076]

见无忧林,
当愿众生,
永离贪爱,
不生忧怖。


Seeing [a] sorrowless forest,
[there] should [be] aspiration [for] sentient beings,
[to] forever depart [from] greedy attachment, 
[and] not give rise [to] sorrow [and] fear.


[Note: A sorrowless forest (with sorrowless trees) also represents being free from worry, grief and fear.]

[V077]

若见园苑,
当愿众生,
勤修诸行,
趣佛菩提。


If seeing [a] garden park,
[there] should [be] aspiration [for] sentient beings,
[to] diligently cultivate all practices, 
[to] turn towards [the] Buddha’s Bodhi.


[Note: The Buddha’s Bodhi is the full awakening of Buddhahood.]

[V078]

见严饰人,
当愿众生,
三十二相,
以为严好。


Seeing [a] magnificently adorned person,
[there] should [be] aspiration [for] sentient beings,
[to have the] thirty-two forms, 
with [them] as magnificent excellences.


[Note: The thirty-two forms are the excellent aspects of a Buddha’s magnificent appearance that arise from his great virtues, for attracting and teaching the Dharma to all sentient beings.]

[V079]

见无严饰,
当愿众生, 
舍诸饰好,
具头陀行。


Seeing [those] without magnificent adornments,
[there] should [be] aspiration [for] sentient beings,
[to] renounce all ornamental excellences, 
[to be] complete [with] dhutaṅga practices.


[Note: Dhutaṅga practices are ascetic practices for frugal and content living, to minimise attachment to clothing, food and shelter, and to facilitate focus on pure Dharma learning, practice and realisation.]

[V080]

见乐着人,
当愿众生,
以法自娱,
欢爱不舍。


Seeing [a] person [to] joy attached,
[there] should [be] aspiration [for] sentient beings,
[to be] with [the] Dharma [for] personal entertainment,
[with] joyful delight not renounced.


[Note: The joy seen is worldly, while the joy not to be renounced is spiritual.]

[V081]

见无乐着,
当愿众生,
有为事中,
心无所乐。


Seeing [those] without joy attached,
[there] should [be] aspiration [for] sentient beings,
[when] within conditioned matters,
[to have] minds without that joyful [of].


[Note: Conditioned matters are those with arising and ceasing causes and conditions, thus not permanent or substantial, not being sources of lasting joy.]

[V082]

见欢乐人,
当愿众生,
常得安乐,
乐供养佛。


Seeing [a] joyful person,
[there] should [be] aspiration [for] sentient beings,
[to] always attain peace [and] bliss, 
[by] joyfully making offerings [to] Buddha[s].


[Note: True joy is with spiritual peace, bliss, reverence, generosity and rejoice in terms of the Triple Gem of the Buddhas, Dharma and Saṃgha, for the welfare of one and all.]

[V083]

见苦恼人,
当愿众生,
获根本智,
灭除众苦。


Seeing [a] person [with] suffering [and] afflictions,
[there] should [be] aspiration [for] sentient beings,
[to] obtain fundamental wisdom, 
[to] eliminate all suffering.


[Note: Fundamental wisdom is root wisdom, for removing the roots of all suffering, which are greed, hatred and delusion.]

[V084]

见无病人,
当愿众生,
入真实慧,
永无病恼。


Seeing [a] person without sickness,
[there] should [be] aspiration [for] sentient beings,
[to] enter true wisdom,
[to] forever [be] without sicknesses [and] afflictions.


[Note: When there is true wisdom, there will no longer be causing of sicknesses (that create physical pain) and afflictions (that create mental suffering).]
 
[V085]

见疾病人,
当愿众生,
知身空寂,
离乖诤法。


Seeing [a] sick person,
[there] should [be] aspiration [for] sentient beings,
[to] know [their] bodies [to be] empty [and] still,
[to] depart [from] deviant [and] contentious dharmas.


[Note: Emptiness and stillness are of the true nature of phenomena, due to being without permanence and self-nature, thus not arising and ceasing in the first place. Deviant and contentious dharmas are teachings that stray away from the above. To be affected by them is to become spiritually and physically sick.]

[V086]

见端正人,
当愿众生,
于佛菩萨,
常生净信。


Seeing [a] proper-looking person,
[there] should [be] aspiration [for] sentient beings,
[to be] in Buddhas [and] Bodhisattvas, 
always giving rise [to] pure faith.


[Note: The Buddhas and Bodhisattvas are the most truly magnificent, noble, upright and proper-looking ones, with their proper and pure realisation of the Dharma. Thus, we should have pure faith in them, to become like them.]

[V087]

见丑陋人,
当愿众生,
于不善事,
不生乐着。


Seeing [an] ugly-looking person,
[there] should [be] aspiration [for] sentient beings,
of unwholesome matters, 
[to] not give rise [to] joy [and] attachment.


[Note: Ugliness arises from past and/or present unwholesome matters done, rejoiced in and/or attached to.]

[V088]

见报恩人,
当愿众生,
于佛菩萨,
能知恩德。


Seeing [a] person repaying kindness,
[there] should [be] aspiration [for] sentient beings,
of Buddhas [and] Bodhisattvas, 
[to be] able [to] know [their] kindness [and] virtues.


[Note: As all of the Buddhas’ and Bodhisattvas’ immeasurable efforts are for guiding one and all to Buddhahood, their kindness and virtues are immeasurably great. The only way to repay their great kindness and virtues is to follow their examples, by being kind and virtuous to all sentient beings, and to guide one and all to become Buddhas and Bodhisattvas too.]

[V089]

见背恩人,
当愿众生,
于有恶人,
不加其报。


Seeing [a] person betraying kindness,
[there] should [be] aspiration [for] sentient beings,
of persons with evil, 
[to] not add [to] their retribution.


[Note: As those who betray kindness, especially if unrepentant, will surely have karmic retribution naturally, which is already pitiful, there should not be vengefulness in thought, word and deed towards them. If there is revenge from us, we would become evil like them, likewise bound for retribution.]
 
[V090]

若见沙门, 
当愿众生,
调柔寂静,
毕竟第一。


If seeing [a] Śramaṇa,
[there] should [be] aspiration [for] sentient beings,
[to be] harmonious, gentle, agreeable [and] tranquil,
ultimately [as the] foremost.

[Note: To be agreeable here is to be one with that good and pure. To be the foremost is to become a Buddha.]

[V091]

见婆罗门,
当愿众生,
永持梵行,
离一切恶。


Seeing [a] brahmin,
[there] should [be] aspiration [for] sentient beings,
[to] forever uphold purification practices,
[to] depart [from] all evil.


[Note: Brahmins are supposed to practise for purification, which is to be free from all evil, which is from greed, hatred and delusion, although the Buddha taught that complete purification is only possible with the Right Dharma.]
 
[V092]

见苦行人,
当愿众生,
依于苦行,
至究竟处。


Seeing [an] ascetic practitioner,
[there] should [be] aspiration [for] sentient beings,
[to] rely [on] ascetic practices,
[to] reach [the] ultimate place.


[Note: Ascetic practitioners have dhutaṅga or ascetic practices, for frugal and content living, to minimise attachment to clothing, food and shelter, and to facilitate focus on pure Dharma learning, practice and realisation. The ultimate place is the stage of Buddhahood.]
 
[V093]

见操行人,
当愿众生,
坚持志行,
不舍佛道。


Seeing [a] person [with] moral conduct,
[there] should [be] aspiration [for] sentient beings,
[to] firmly uphold [their] aspired practices,
[to] not renounce [the] Buddha’s path.


[Note: The aspired practices are of the Bodhisattva path, which is the Buddha’s path to Buddhahood.]

[V094]

见着甲胄,
当愿众生,
常服善铠,
趣无师法。


Seeing [those] wearing armour,
[there] should [be] aspiration [for] sentient beings,
[to] always wear goodness’ armour,
[to] turn towards [the] Dharma without teachers.


[Note: Goodness’ armour is worn by practising good, to be protected by the good karma created. With the foundation of goodness, then can the pure Dharma without teachers be attained, which is truth that is personally realised. Before this, learning the Right Dharma from teachers is still essential.]
 
[V095]

见无铠仗,
当愿众生,
永离一切,
不善之业。


Seeing [those] without armour [and] weapons,
[there] should [be] aspiration [for] sentient beings,
[to] forever depart [from] all,
karmas of unwholesomeness.


[Note: Those without armour and weapons represent those without creating of unwholesome karma. To depart from such karma, is to avoid doing of evil that harms one and all.]

[V096]

见论议人,
当愿众生,
于诸异论,
悉能摧伏。


Seeing [a] person discussing [and] debating,
[there] should [be] aspiration [for] sentient beings,
of all heterodox doctrines, 
all [be] able [to] destroy [and] subdue.


[Note: Heterodox doctrines are those against the Right Dharma, different from the truth. To ‘destroy’ and subdue them is to use the invincible Dharma to win over their adherents with the orthodox teachings.]

[V097]

见正命人,
当愿众生,
得清净命,
不矫威仪。


Seeing [a] person [with] right livelihood,
[there] should [be] aspiration [for] sentient beings,
[to] attain pure livelihoods,
[to] not pretend [to have] majestic conduct.

[Note: Right livelihoods do not profit from in/direct harm of sentient beings. Pure livelihoods lead to spiritual purification too. Pretending to have majestic conduct despite having wrong or even right livelihood is done out of deceit, greed, pride and delusion.]

[V098]

若见于王,
当愿众生,
得为法王,
恒转正法。


If [with] seeing of [a] king,
[there] should [be] aspiration [for] sentient beings,
[to] attain as Dharma kings,
[to] constantly turn [the] Right Dharma’s [wheel].


[Note: Dharma Kings are Buddhas, as they have fully realised the Dharma. To turn the Right Dharma’s wheel is to propagate the Right Dharma, to keep it in active motion in the world by continually teaching, learning and practising it.]
 
[V099]

若见王子,
当愿众生,
从法化生,
而为佛子。


If seeing [a] prince,
[there] should [be] aspiration [for] sentient beings,
from [the] Dharma manifest birth,
[to] then become [the] Buddhas’ children.


[Note: From the Dharma manifesting birth is as if to be spiritually reborn with refuge in the Dharma taught by the Buddha, thus becoming Buddhas’ children, who are Buddhas’ Bodhisattva disciples. As the Buddhas are Dharma Kings, their disciples are Dharma Princes, who will spiritually grow up to become Dharma Kings too.]

[V100]

若见长者,
当愿众生,
善能明断,
不行恶法。


If seeing [an] elder,
[there] should [be] aspiration [for] sentient beings,
[to be] good [with the] ability [to have] clear judgement,
[to] not practise evil dharmas.


[Note: Ideally, the more elderly one is, the more spiritually senior or experienced one should be too, with better ability to have clear judgement between good and evil. Evil dharmas are unwholesome teachings.]

[V101]

若见大臣,
当愿众生,
恒守正念,
习行众善。


If seeing [a] great official,
[there] should [be] aspiration [for] sentient beings,
[to] constantly guard right mindfulness,
[to] learn [and] practise all good.


[Note: Just as worldly officials constantly guard the people, we should likewise mindfully learn and do good, to protect and benefit one and all.]

[V102]

若见城郭,
当愿众生,
得坚固身,
心无所屈。


If seeing [a] city wall,
[there] should [be] aspiration [for] sentient beings,
[to] attain firm bodies,
[and] minds without that crooked.


[Note: A city wall represents great uprightness, straightforwardness and strength in character, which are the opposites of crookedness, deviousness and weakness.]

[V103]

若见王都,
当愿众生,
功德共聚,
心恒喜乐。


If seeing [a] king’s capital city,
[there] should [be] aspiration [for] sentient beings,
[to have] merits [and] virtues together gathered,
[with their] minds always joyful.


[Note: Just as a capital city readily gathers physical essentials for the country, spiritual merits and virtues (meritorious virtues) should be gathered joyfully for one and all.]

[V104]

见处林薮,
当愿众生,
应为天人,
之所叹仰。


Seeing [those] dwelling [in] forest hermitages,
[there] should [be] aspiration [for] sentient beings,
[to be] worthy, for heavenly [and] human [beings],
of their praise [and] respect.


[Note: Only by learning, practising, realising and teaching the Dharma well, is one truly worthy of others’ praise and respect.]

上文
Preceding Text:

【五、明乞食教化时愿】
[16] [VS5] [Fifth: Explanation Of Aspirations When Begging For Alms Food, Teaching And Transforming]
https://purelanders.com/2021/06/18/16-jingxingpin

下文
Following Text:

【七、明至聚落乞食时愿】
[18] [VS7] [Seventh: Explanation Of Aspirations When Reaching Villages To Beg For Alms Food]
https://purelanders.com/2021/06/19/18-jingxingpin

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