“In the mirror of perception, worlds arise as reflections of the mind's purity or impurity, for the buddhafield's splendor or squalor is but a dependently originated illusion [T1], empty of inherent essence [T2] [U2T]. True purification lies not in altering the external facade, but in cleansing the inner vista through the union of compassionate virtues [T1] and the wisdom of emptiness [T2] [U2T], realizing all phenomena as primordially unborn, equal, and pure — beyond duality, birth, or cessation, where samsāra and nirvāṇa converge in suchness [Non-duality / Uopp].”

Last update: August 10, 2025
Image from: Stoneflower013 (see full image at the end of this page)
Source Text: https://84000.co/translation/toh176 

Previous-chapter           Home           Next-chapter

Chapter 1. Purification of the Buddhafield.

(Conclusion: Perception is relative and reflects your state of mind [U3S / U2T-3S] – living beings born in the same buddhafield see the splendor of the virtues of the buddhafields of the buddhas according to their own degrees of purity. So we need to purify our mind with a path combining virtues [T1] and wisdom [T2], more in accord with reality as pointed out by the Union of the Two Truths [U2T]. All things are by nature but impermanent magical creations, ‘there, yet not there’. It is not about purifying the world, but purifying our own mind by realizing the true nature of the three spheres ((i)subject / actor / perceiver / consciousness, (ii) action / perception, and (iii) object / result / perceived / world) [U3S / U2T-3S].)
.

[How to create / perceive / purify a buddha-field?
By using adapted skillful means (upāya) [T1] combined with
the Perfection of Wisdom (Prajñāpāramitā) [T2] [U2T-in-action].
Ex. Creating / perceiving / purifying [T1]
without creating / perceiving / purifying [T2] [U2T-in-action],
without attachment, reification, effort or absolute;
acting conventionally, relatively [T1],
without acting in absolute terms [T2] [U2T-in-action];
creating / perceiving with equanimity;
acting more and more in accord with reality as it is (tathatā)
as pointed out by the Union of the Two Truths [U2T].
It is a path composed of the Union of adapted skillful means (upāya) (like bodhicitta, six paramitas, four immeasurable, dedication, etc.) [T1] and Perfection of Wisdom (Prajñāpāramitā) [T2] that purifies all actions, perceptions, the three spheres, the world, creating a pure Buddha-field here & now (for self and others).
Cause and effect support each other in this limitless cycle, the emergence of the buddha-field supports the paths of everybody, and vice versa.]

TEXT with Comments:

[Text from 84000: “Eighty-four thousand conceive bodhicitta.”]

[The gathering: A-E]

Reverence to all the buddhas, bodhisattvas, noble disciples, and pratyekabuddhas, in the past, the present, and the future.

Thus did I hear on a single occasion.
The Lord Buddha was in residence in the garden of Āmrapālī, in the city of Vaiśālī, attended by a great gathering.

.

[A.] Of bhikṣus there were eight thousand, all arhats. They were free from impurities and afflictions, and all had attained self-mastery. Their minds were entirely liberated by perfect knowledge. They were calm and dignified, like royal elephants. They had accomplished their work, done what they had to do, cast off their burdens, attained their goals, and totally destroyed the bonds of existence. Their true knowledge had made their minds entirely free. They all had attained the utmost perfection of every form of control over their minds.

.

[B.] Of bodhisattvas there were thirty-two thousand, great spiritual heroes who were universally acclaimed. They were dedicated through the penetrating activity of their great superknowledges and were sustained by the grace of the Buddha. Guardians of the city of Dharma, they upheld the true doctrine, and their great teachings resounded like the lion’s roar throughout the ten directions. Without having to be asked, they were the natural spiritual benefactors of all living beings. They maintained unbroken the succession of the Three Jewels, conquering devils and foes and overwhelming all critics.

Their mindfulness, intelligence, realization, meditation, retention, and eloquence all were perfected. They were free of all obscurations and emotional involvements, living in liberation without impediment. They were totally dedicated through the transcendences of generosity; subdued, unwavering, and sincere morality; tolerance; effort; meditation; wisdom; skill in liberative art; commitment; power; and gnosis. They had attained the intuitive tolerance of the ultimate incomprehensibility and unborn nature of all things. They turned the irreversible wheel of the Dharma. They were stamped with the insignia of signlessness.

They were expert in knowing the spiritual faculties of all living beings. They were brave with the confidence that overawes all assemblies. They had gathered the great stores of merit [T1] and of wisdom (prajñā) [T2] [U2T], and their bodies, beautiful without ornaments, were adorned with all the auspicious signs and marks. They were exalted in fame and glory, like the lofty summit of Mount Sumeru. Their high resolve as hard as diamond, unbreakable in their faith in the Buddha, Dharma, and Saṅgha, they showered forth the rain of ambrosia that is released by the light rays of the jewel of the Dharma, which shines everywhere.

Their voices were perfect in diction and resonance, and versatile in speaking all languages. They had penetrated the profound principle of relativity [T1] and had destroyed the persistence of the instinctual mental habits underlying all convictions concerning finitude and infinitude [T2] [U2T]. They spoke fearlessly, like lions, sounding the thunder of the magnificent teaching. Unequaled, they surpassed all measure. They were the best captains for the voyage of discovery of the treasures of the Dharma, the stores of merit [T1] and wisdom (prajñā) [T2] [U2T].

They were expert in the way of the Dharma, which is straight, peaceful, subtle, gentle, hard to see, and difficult to realize. They were endowed with the wisdom that is able to understand the thoughts of living beings, as well as their comings and goings. They had been consecrated with the anointment of the peerless gnosis of the Buddha. With their high resolve, they approached the ten powers, the four fearlessnesses, and the eighteen special qualities of the Buddha.

They had crossed the terrifying abyss of the bad migrations, and yet they assumed reincarnation voluntarily in all migrations for the sake of disciplining living beings. Great Kings of medicine, understanding all the sicknesses of passions, they could apply the medicine of the Dharma appropriately.

They were inexhaustible mines of limitless virtues, and they glorified innumerable buddhafields with the splendor of these virtues. They conferred great benefit when seen, heard, or even approached. Were one to extol them for innumerable hundreds of thousands of myriads of eons, one still could not exhaust their mighty flood of virtues.

These bodhisattvas were named: Samadarśin, Samaviṣamadarśin, Samādhivikurvaṇarāja, Dharmeśvara, Dharmaketu, Prabhāketu, Prabhāvyūha, Ratnavyūha, Mahāvyūha, Pratibhānakūṭa, Ratnakūṭa, Ratnapāṇi, Ratnamudrāhasta, Nityotkṣiptahasta, Nityotpalakṛtahasta, Nityotkaṇṭhita, Nityaprahasitapramuditendriya, Prāmodyarāja, Devarāja, Praṇidhiprayātaprāpta, Pratisaṃvitpraṇādaprāpta, Gaganagañja, Ratnolkā dhārin, Ratnavīra, Ratnananda, Ratnaśrī, Indrajāla, Jālinīprabha, Anārambaṇadhyāyin, Prajñākūta, Ratnajaha, Mārapramardin, Vidyuddeva, Vikurvaṇarāja, Lakṣaṇakūṭasamatikrānta, Siṃhaghoṣābhigarjitaśvara, Śaila śikharasaṃghaṭṭanarāja, Gandhahastin, Gajagandhahastin, Satatodyukta, Anikṣiptadhura, Sumati, Sujāta, Padmaśrīgarbha, Padmavyūha, Avalokiteśvara, Mahāsthāmaprāpta, Brahmajāla, Ratnayaṣṭin, Mārajit, Kṣetralaṃkṛta, Maṇiratnacchattra, Suvarnacūḍa, Maṇicūḍa, Maitreya, Mañjuśrīkumārabhūta, and so forth, with the remainder of the thirty-two thousand.

.

[C.] There were also gathered there ten thousand Brahmās, at their head Brahmā Śikhin, who had come from the Aśoka universe with its four sectors to see, venerate, and serve the Buddha and to hear the Dharma from his own mouth.

.

[D.] There were twelve thousand Śakras from various four-sector universes.
And there were other powerful gods: Brahmās, Śakras, Lokapālas, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas.
.

[E.] Finally, there was the fourfold community, consisting of bhikṣus, bhikṣuṇīs, laymen, and laywomen.power

The Lord Buddha, thus surrounded and venerated by these multitudes of many hundreds of thousands of living beings, sat upon a majestic lion throne and began to teach the Dharma. Dominating all the multitudes, just as Sumeru, the king of mountains, looms high over the oceans, the Lord Buddha shone, radiated, and glittered as he sat upon his magnificent lion throne.

.

[F. Miraculously, everybody briefly perceived the entire universe as a Pure Buddha-field:

Briefly perceiving everything as primordially interconnected, equal, pure, perfect, complete, divine, ‘One’ (not many, not one, not both, not neither); with nothing to accept, nothing to reject, nothing to change in absolute terms, because everything is empty of inherent existence, like illusions, reflections, mirages, dreams, echos, magical display, ‘there, yet not there’.:]
.

Thereupon, the Licchavi bodhisattva Ratnākara, with five hundred Licchavi youths, each holding a precious parasol made of seven different kinds of jewels, came forth from the city of Vaiśālī and presented himself at the grove of Āmrapālī. Each approached the Buddha, bowed at his feet, circumambulated him clockwise seven times, laid down his precious parasol in offering, and withdrew to one side.

As soon as all these precious parasols had been laid down, suddenly, by the miraculous power of the Lord, they were transformed into a single precious canopy so great that it formed a covering for this entire billion world galaxy. The surface of the entire billion-world galaxy was reflected in the interior of the great precious canopy, where the total content of this galaxy could be seen: limitless mansions of suns, moons, and stellar bodies; the realms of the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, as well as the realms of the four Mahārājas; the king of mountains, Mount Sumeru; Mount Himavat, Mount Mucilinda, Mount Mahāmucilinda, Mount Gandhamādana, Mount Ratnaparvata, Mount Kālaparvata, Mount Cakravāḍa, and Mount Mahācakravāḍa; all the great oceans, rivers, bays, torrents, streams, brooks, and springs; and finally, all the villages, suburbs, cities, capitals, provinces, and wildernesses.

All this could be clearly seen by everyone. And the voices of all the buddhas of the ten directions could be heard proclaiming their teachings of the Dharma in all the worlds, the sounds reverberating in the space beneath the great precious canopy.

At this vision of the magnificent miracle effected by the supernatural power of the Lord Buddha, the entire host was ecstatic, enraptured, astonished, delighted, satisfied, and filled with awe and pleasure. They all bowed down to the Tathāgata, withdrew to one side with palms pressed together, and gazed upon him with fixed attention.

[G. Praising Buddha, Buddha-field, Dharma, Middle Way, with an Hymn:]

The young Licchavi Ratnākara knelt with his right knee on the ground, raised his hands, palms pressed together in salute of the Buddha, and praised him with the following hymn:

[THIS IS PURE PERCEPTION OF REALITY AS IT IS:]
“Pure are your eyes, broad and beautiful, like the petals of a blue lotus.
Pure is your thought, having discovered the supreme transcendence of all trances.
Immeasurable is the ocean of your virtues, the accumulation of your good deeds.
You affirm the path of peace. O Great Ascetic, obeisance to you!

[LIKE A COSMIC BUDDHA-FIELD:]
“Leader, bull of men, we behold the revelation of your miracle.
The superb and radiant fields of the sugatas appear before us,
And your extensive spiritual teachings that lead to immortality
Make themselves heard throughout the whole reach of space.

[THE RESULT OF THE VIRTUOUS PATH:]
“Dharma-King, you rule with the Dharma your supreme Dharma-kingdom,
And thereby bestow the treasures of the Dharma upon all living beings.
Expert in the deep analysis of things,
you teach their ultimate meaning [U2T / U3S / Uopp / UGM / U3K].
Sovereign Lord of Dharma, obeisance to you!

[BORN OF THE WISDOM THAT PURIFIES EVERYTHING:]
“All these things arise dependently, from causes [T1],
Yet they are neither existent nor non-existent [Tetralemma].
Therein is neither ego, nor experiencer, nor doer [T2],
Yet no action, good or evil, loses its effects [T1].
Such is your teaching [Union of the Two Truths [U2T]].

[A SPONTANEOUS REALIZATION, NOT FABRICATED:]
“O Śākyamuni, conquering the powerful host of Māra,
You found peace, immortality,
and the happiness of that supreme enlightenment
That is not realized by any among the outsiders,
Though they arrest their feeling, thought, and mental processes.

[FINDING NIRVANA IN THE MIDDLE OF SAMSARA:]
“O Wonderful King of Dharma,
you turned the wheel of Dharma before men and gods,
With its threefold revolution, its manifold aspects,
Its extreme peace, and its purity of nature;
And thereby the Three Jewels were revealed.

[TRANSCENDING THE KARMIC CYCLE, THE 12 LINKS:]
“Those who are well disciplined by your precious Dharma
Are free of vain imaginings and always deeply peaceful.
Supreme doctor, you put an end to birth, decay, sickness, and death.
Immeasurable ocean of virtue, we bow to you!

[PERCEIVING EVERYTHING WITH EQUANIMITY:]
“Like Mount Sumeru, you are unmoved by honor or scorn.
You love moral beings and immoral beings equally.
Poised in equanimity, your mind is like the sky.
Who would not honor such a precious jewel of a being?

[TEACHING ONE TRUTH WITH VARIOUS ADAPTED SKILLFUL MEANS:]
“Great Sage, in all these multitudes gathered here,
Who look upon your countenance with hearts sincere in faith,
Each being beholds the Victor, as if just before him.
This is a special quality of the Buddha.

“Although the Lord speaks with but one voice,
Those present perceive that same voice differently,
And each understands in his own language
according to his own needs.
This is a special quality of the Buddha.

“From the leader’s act of speaking in a single voice,
Some merely develop an instinct for the teaching,
some gain realization,
Some find pacification of all their doubts.
This is a special quality of the Buddha.

[SHOWING RESPECT:]
“We bow to you who command
the force of leadership and the ten powers!
We bow to you who are dauntless, knowing no fear!
We bow to you, leader of all living beings,
Who fully manifests the special qualities!

“We bow to you who have cut the bondage of all fetters!
We bow to you who, having gone beyond, stand on firm ground!
We bow to you who save the suffering beings!
We bow to you who do not remain in the migrations! 

[REBIRTHS IN ALL REALMS TO TEACH EMPTINESS:]
“You associate with living beings
by frequenting their migrations,
Yet your mind is liberated from all migrations.
Just as the lotus, born of mud, is not tainted thereby,
So the lotus of the Buddha preserves
the realization of voidness
(emptiness [T2] inseparable from [T1]).

[TEACHING WITHOUT TEACHING WITHOUT ATTACHMENT, STANDING NOWHERE:]
“You nullify all signs in all things everywhere.
You are not subject to any wish for anything at all.
The miraculous power of the buddhas is inconceivable.
We bow to you, who stand nowhere, like infinite space.”

[H. Question: How do you do this, revealing the entire universe as a vast buddhafield in a miraculous display?

Answer: The three spheres ((i) subject / actor / perceiver / consciousness, (ii) action / perception, (iii) object / result / perceived / world)
are ‘purified’ following a path consisting of the
Union of progressive virtuous adapted skillful means (upayā) [T1]
and the Perfection of Wisdom (Prajñāpāramitā) [T2] [U2T-in-action],
realizing the true nature & dynamic of all phenomena [U2T];
“acting/practicing without acting/practicing” [U2T-in-action],
without attachment/rejection, reification, effort or absolute,
more and more in accord with the Middle Way free from all extremes (equanimity),
more and more in accord with the inconceivable true nature of Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T / U2T-2T], Union of the three spheres [U3S / U2T-3S] and the Union of opposites [Uopp / U2T-opp].
It is the result of both the Bodhisattva and the people living in it
since they are inseparable, interconnected, co-evolving,
empty [Non-duality / Uopp / U2T-opp].]
.

Then, the young Licchavi Ratnākara, having celebrated the Buddha with these verses, further addressed him,
“Lord, these five hundred young Licchavis are truly on their way to unexcelled, perfect enlightenment, and they have asked what is the bodhisattvas’ purification of the buddhafield.
Please, Lord, explain to them
the bodhisattvas’ purification of the buddhafield!”
(i.e. Is it an external purification or an internal purification, or both, or neither?)

Upon this request, the Buddha gave his approval to the young Licchavi Ratnākara.

“Good, good, young man! Your question to the Tathāgata about the purification of the buddhafield is indeed good. Therefore, young man, listen well and remember! I will explain to you the purification of the buddhafield of the bodhisattvas.”

“Very good, Lord,” replied Ratnākara and the five hundred young Licchavis, and they set themselves to listen.

The Buddha said,

(i.e. It is the purification of the mind of the people; not an external purification.
A purification without being a purification [U2T-in-action],
without attachment/rejecting, reification, effort or absolute,
more and more in accord with reality as it is (tathatā) as pointed out by the Union of the Two Truths [U2T].)

“Noble son, a buddhafield of bodhisattvas is a field of living beings. Why so?
A bodhisattva embraces a buddhafield to the same extent that he causes the development of living beings.
He embraces a buddhafield to the same extent that living beings become disciplined.
He embraces a buddhafield to the same extent that, through entrance into a buddhafield, living beings are introduced to the buddha-gnosis.
He embraces a buddhafield to the same extent that, through entrance into that buddhafield, living beings increase their noble spiritual faculties.
Why so? Noble son, a buddhafield of bodhisattvas springs from the aims of living beings.

(i.e. Google: In Mahāyāna Buddhism, the concept of a "buddhafield of bodhisattvas being a field of living beings" means that a bodhisattva's enlightened realm (buddhafield) is fundamentally comprised of living beings, rather than a separate, purely physical or abstract space. The bodhisattva's journey and their buddhafield are intrinsically linked to the well-being and liberation of all sentient beings.)

“For example, Ratnākara, should one wish to build in empty space, one might go ahead in spite of the fact that it is not possible to build or to adorn anything in empty space.
In just the same way, should a bodhisattva,
who knows full well that all things are like empty space [T2],
wish to build a buddhafield in order to develop living beings [T1] [U2T-in-action],
he might go ahead, in spite of the fact that it is not possible
to build or to adorn a buddhafield in empty space.

“Yet, Ratnākara, a bodhisattva’s buddhafield is a field of positive thought. When he attains enlightenment, living beings free of hypocrisy and deceit will be born in his buddhafield.

(i.e. Google: In Mahāyāna Buddhism, a "field of positive thought" refers to the mindset and intentions of a Bodhisattva, an enlightened being striving for the benefit of all sentient beings, which creates a positive and supportive environment for spiritual growth. It's not a physical place, but rather a mental and ethical space cultivated through virtuous actions, pure intentions, and a focus on benefiting others.)

“Noble son, a bodhisattva’s buddhafield is a field of high resolve. When he attains enlightenment, living beings who have harvested the two stores (accumulation of merit and wisdom together) and have planted the roots of virtue will be born in his buddhafield.

(i.e. Google: In Mahāyāna Buddhism, a field of high resolve (also known as a field of merit or a field of good) refers to a situation, place, or person where actions of generosity, compassion (karuṇā), and ethical conduct create significant positive karmic results or "merit". It's a context where good deeds are particularly fruitful and beneficial for the individual and others.
Essentially, it's about recognizing that certain actions, when performed in specific circumstances, can have a greater impact on one's spiritual development and the well-being of others.)

“A bodhisattva’s buddhafield is a field of virtuous application. When he attains enlightenment, living beings who live by all virtuous principles will be born in his buddhafield.

(i.e. Google: In Mahāyāna Buddhism, a field of virtuous application (also sometimes referred to as a "Buddha-field" or "field of merit") is a realm or environment where virtuous actions and intentions flourish, often associated with a Buddha or Bodhisattva. It is a place where beings can easily cultivate positive karma and progress towards enlightenment.)

“A bodhisattva’s buddhafield is the magnificence of the conception of the spirit of enlightenment. When he attains enlightenment, living beings who are actually participating in the Mahāyāna will be born in his buddhafield.

(i.e. Google: In Mahāyāna Buddhism, the "spirit of enlightenment" is primarily understood as bodhicitta, which translates to "the mind of enlightenment" or "the aspiration for enlightenment." It's the fundamental motivation for Mahāyāna practitioners, a compassionate desire to achieve Buddhahood not just for oneself, but for the benefit of all sentient beings. Bodhicitta is seen as the generative cause of a bodhisattva's journey towards Buddhahood, embodying both wisdom (prajñā) [T2] and compassion (karuṇā) [T1] [U2T].)

[Six Paramitas:]
“A bodhisattva’s buddhafield is a field of generosity (1). When he attains enlightenment, living beings who give away all their possessions will be born in his buddhafield.
“A bodhisattva’s buddhafield is a field of morality (2). When he attains enlightenment, living beings who follow the path of the ten virtues with positive thoughts will be born in his buddhafield.
“A bodhisattva’s buddhafield is a field of tolerance (3). When he attains enlightenment, living beings with the transcendences of tolerance, discipline, and the superior trance — hence beautiful with the thirty-two auspicious signs — will be born in his buddhafield.
“A bodhisattva’s buddhafield is a field of effort (4). When he attains enlightenment, living beings who devote their efforts to virtue will be born in his buddhafield.
“A bodhisattva’s buddhafield is a field of meditation (5). When he attains enlightenment, living beings who are evenly balanced through mindfulness and awareness will be born in his buddhafield.
“A bodhisattva’s buddhafield is a field of wisdom (6). When he attains enlightenment, living beings who are destined for the ultimate will be born in his buddhafield.

(i.e. Google: In Mahāyāna Buddhism, the Six Perfections (also known as paramitas) are virtues that a bodhisattva cultivates to reach enlightenment and benefit all beings. These perfections are: generosity, ethical discipline, patience, diligence, meditation, and wisdom.)

[Four Immeasurables:]
“A bodhisattva’s buddhafield consists of the four immeasurables. When he attains enlightenment, living beings who live by love, compassion, joy, and impartiality will be born in his buddhafield.

(i.e. Google: In Mahāyāna Buddhism, the Four Immeasurables (also known as the Four Boundless Qualities or Brahmaviharas) are loving-kindness (maitri), compassion (karuṇā), sympathetic joy (mudita), and equanimity (upekkha). These qualities are cultivated through meditation practice and are considered essential for developing a compassionate heart and benefiting all beings.)

“A bodhisattva’s buddhafield consists of the four means of unification. When he attains enlightenment, living beings who are held together by all the liberations will be born in his buddhafield.

(Google: In Mahāyāna Buddhism, the "four means of unification" (Skt: catur-sangraha-vastu) refer to the four practices that Bodhisattvas use to guide and benefit others towards enlightenment. These are: generosity, kind speech, beneficial activity, and identification or exemplification. These practices help create a positive and supportive environment for others to embrace the path of awakening.)

“A bodhisattva’s buddhafield is skill in liberative art (no absolute truth or method). When he attains enlightenment, living beings skilled in all liberative arts (skillful means) and activities will be born in his buddhafield.

(i.e. Google: In Mahāyāna Buddhism, skill in liberative technique (upāya-kausalya) refers to the ability of a bodhisattva to skillfully adapt their teachings and methods to effectively guide diverse individuals towards enlightenment. It's a practical wisdom that allows bodhisattvas to meet people where they are, understanding their unique needs and capacities, and employing various skillful means to lead them towards liberation.)

“A bodhisattva’s buddhafield consists of the thirty-seven aids to enlightenment. Living beings who devote their efforts to the four foci of mindfulness, the four right efforts, the four bases of magical power, the five spiritual faculties, the five strengths, the seven factors of enlightenment, and the eight branches of the holy path will be born in his buddhafield.

(i.e. Google: In Mahāyāna Buddhism, the "Thirty-seven Aids to Enlightenment" (also known as "Wings to Awakening" or "Bodhipakshika-dharma") is a set of practices and qualities that support practitioners on their path to liberation. These aids are grouped into seven categories, each contributing to a deeper understanding of reality and the development of wisdom (prajñā) and compassion (karuṇā).)

“A bodhisattva’s buddhafield is his mind of total dedication. When he attains enlightenment, the ornaments of all virtues will appear in his buddhafield.

(i.e. Google: In Mahāyāna Buddhism, a "mind of total dedication" (often referred to as a "buddha-field" in some texts) refers to the mindset of a Bodhisattva, a being on the path to Buddhahood, who is completely devoted to the well-being of all sentient beings and the achievement of enlightenment for the benefit of others. It's the state of mind where one's thoughts, actions, and intentions are solely focused on liberating all beings from suffering and leading them to awakening.)

“A bodhisattva’s buddhafield is the doctrine that eradicates the eight adversities. When he attains enlightenment, the three bad migrations will cease, and there will be no such thing as the eight adversities in his buddhafield.

(i.e. Google: In Mahāyāna Buddhism, the eight adversities (also known as the eight worldly conditions) are: gain and loss, fame and disgrace, praise and blame, and pleasure and pain. These conditions are seen as temporary and uncontrollable, and they are often the source of suffering and attachment in worldly life.)

“A bodhisattva’s buddhafield consists of his personal observance of the basic precepts and his restraint in blaming others for their transgressions. When he attains enlightenment, even the word ‘crime’ will never be mentioned in his buddhafield.
“A bodhisattva’s buddhafield is the purity of the path of the ten virtues. When he attains enlightenment, living beings who are secure in long life, great in wealth, chaste in conduct, enhanced by true speech, soft spoken, free of divisive intrigues and adroit in reconciling factions, enlightening in their conversations, free of envy, free of malice, and endowed with perfect views will be born in his buddhafield.

(i.e. Google: In Mahāyāna Buddhism, personal observance of the basic precepts (like the five or ten precepts) is crucial for ethical conduct and cultivating positive qualities. Restraint in blaming others, a form of skillful speech, is also important. It acknowledges the inherent difficulties of the human condition and promotes compassion (karuṇā), recognizing that everyone experiences suffering and makes mistakes.
Common to all Buddhist traditions, the five precepts are basic moral guidelines: not killing, not stealing, not engaging in sexual misconduct, not lying, and not consuming intoxicants.
Mahāyāna often uses the Ten Precepts, expanding on the five and including refraining from elevating oneself and blaming others, not being stingy, not being angry, and not speaking ill of the Three Jewels (Buddha, Dharma, Sangha).
These precepts are not just rules to be followed but are seen as ways to cultivate virtue, reduce negativity, and purify one's mind.)
.

“Thus, noble son,
just as is the bodhisattva’s production of the spirit of enlightenment, so is his positive thought.
And just as is his positive thought, so is his virtuous application.
“His virtuous application is tantamount to his high resolve;
his high resolve is tantamount to his determination;
his determination is tantamount to his practice;
his practice is tantamount to his total dedication;
his total dedication is tantamount to his liberative art;
his liberative art is tantamount to his development of living beings; and
his development of living beings is tantamount to the purity of his buddhafield.

“The purity of his buddhafield reflects the purity of living beings;
the purity of the living beings reflects the purity of his gnosis;
the purity of his gnosis reflects the purity of his doctrine;
the purity of his doctrine reflects the purity of his transcendental practice; and
the purity of his transcendental practice reflects the purity of his own mind.”

[I. Śāriputra's Doubt - Perception is Relative]

[Perception is relative, your perceived world reflect your state of mind.
Question from Śāriputra: If the Buddha field depends on the purity of the Bodhisattva’s mind, then this impure world must be caused by the impurity of the residing Buddha’ mind?
Answer: It is primordially pure, but most people are not ready to see the true nature of reality as it is here & now. Reality is veiled by their ignorance, conditioning, and karma. Living in a buddha-field depends on both the Tathagata and the people in it. The role of the Bodhisavas is to show the way; but they cannot awaken other people.]
.

Thereupon, magically influenced by the Buddha,
the venerable Śāriputra had this thought (“I do not see the buddha-field”):
“If the buddhafield is pure only to the extent that the mind of the bodhisattva is pure, then, when Śākyamuni Buddha was engaged in the career of the bodhisattva, his mind must have been impure. Otherwise, how could this buddhafield appear to be so impure?” 

The Buddha, aware of venerable Śāriputra’s thoughts, said to him,
“What do you think, Śāriputra?
Is it because the sun and moon are impure that those blind from birth do not see them?”

Śāriputra replied, “No, Lord. It is not so.
The fault lies with those blind from birth, and not with the sun and moon.”

The Buddha declared (perception is relative),
“In the same way, Śāriputra, the fact that some living beings do not behold the splendid display of virtues of the buddhafield of the Tathāgata is due to their own ignorance.
It is not the fault of the Tathāgata. Śāriputra,
the buddhafield of the Tathāgata is pure, but you do not see it.”

Then, the Brahmā Śikhin said to the venerable Śāriputra (“I see the buddha-field”),
“Reverend Śāriputra, do not say that the buddhafield of the Tathāgata is impure. Reverend Śāriputra, the buddhafield of the Tathāgata is pure. I see the splendid expanse of the buddhafield of the Lord Śākyamuni as equal to the splendor of, for example, the abodes of the highest deities.”

Then the venerable Śāriputra said to the Brahmā Śikhin, (“I do not see the buddha-field”)
“As for me, O Brahmā, I see this great earth, with its highs and lows, its thorns, its precipices, its peaks, and its abysses, as if it were entirely filled with ordure.”

Brahmā Śikhin replied, (“Perception is relative, your perceived world reflect your state of mind.”)
“The fact that you see such a buddhafield as this as if it were so impure, reverend Śāriputra, is a sure sign that there are highs and lows in your mind and that your positive thought in regard to the buddha-gnosis is not pure either. Reverend Śāriputra, those whose minds are impartial toward all living beings and whose positive thoughts toward the buddha-gnosis are pure see this buddhafield as perfectly pure.”

[J. Miraculously, everybody briefly perceived the entire universe as a Pure Buddha-field:

Briefly perceiving everything as primordially interconnected, equal, pure, perfect, complete, divine, ‘One’ (not many, not one, not both, not neither); with nothing to accept, nothing to reject, nothing to change in absolute terms, because everything is empty of inherent existence, like illusions, reflections, mirages, dreams, echos, magical display, ‘there, yet not there’.:]
.

Thereupon the Lord touched the ground of this billion-world galactic universe with his big toe, and suddenly it was transformed into a huge mass of precious jewels, a magnificent array of many hundreds of thousands of clusters of precious gems, until it resembled the universe of the Tathāgata Ratnavyūha, called Anantaguṇaratnavyūha.
Everyone in the entire assembly was filled with wonder, each perceiving himself seated on a throne of jeweled lotuses.

Then, the Buddha said to the venerable Śāriputra,
“Śāriputra, do you see this splendor of the virtues of the buddhafield?”

Śāriputra replied, (“now I see the buddha-field”)
“I see it, Lord! Here before me is a display of splendor such as I never before heard of or beheld!”

The Buddha said, (“Perception is relative, your perceived world reflect your state of mind.”)
“Śāriputra, this buddhafield is always thus pure, but the Tathāgata makes it appear to be spoiled by many faults, in order to bring about the maturity of inferior living beings.
For example, Śāriputra, the gods of the Trayastriṃśa heaven all take their food from a single precious vessel, yet the nectar that nourishes each one differs according to the differences of the merits each has accumulated.
Just so, Śāriputra, living beings born in the same buddhafield see the splendor of the virtues of the buddhafields of the buddhas according to their own degrees of purity.”

When this splendor of the beauty of the virtues of the buddhafield shone forth, eighty-four thousand beings conceived the spirit of unexcelled perfect enlightenment, and the five hundred Licchavi youths who had accompanied the young Licchavi Ratnākara all attained the conformative tolerance of ultimate birthlessness.

[K. End of the Magical Display - Impermanence

Ok, show’s over, everything is impermanent. Remember, all things are by nature but magical creations, ‘there, yet not there’, primordially pure or beyond all dualities.:]
.

Then, the Lord withdrew his miraculous power and at once the buddhafield was restored to its usual appearance.
Then, both men and gods who subscribed to the Disciple Vehicle thought,
“Alas! All constructed things are impermanent.”

Thereby, thirty-two thousand living beings purified their immaculate, undistorted Dharma-eye in regard to all things. The eight thousand bhikṣus were liberated from their mental defilements, attaining the state of nongrasping. And the eighty-four thousand living beings who were devoted to the grandeur of the buddhafield, having understood that all things are by nature but magical creations, all conceived in their own minds the spirit of unexcelled, totally perfect enlightenment.

SUMMARY of Chapter 1

A-F. Introduction to the Assembly and the Miracle

Chapter 1 sets the scene in Vaiśālī, where the Buddha resides amid a vast assembly of arhats, bodhisattvas, gods, and other beings. From a Madhyamaka perspective, this gathering exemplifies the Union of the Two Truths [U2T]: the conventional appearance of diverse beings — each with their karmic conditioning and relative faculties — arises interdependently [T1] ⇐⇒ yet all are empty of inherent existence [T2] ⇐⇒ beyond dualistic extremes of existence or non-existence [tetralemma]. 

The arhats embody liberation through perfect knowledge, free from afflictions,
while the bodhisattvas, as spiritual heroes, engage in skillful means to benefit beings, upholding the Dharma [T1] without grasping at signs [T2] [U2T-in-action].

Their virtues, such as the transcendences (pāramitās) and intuitive tolerance of the unborn nature of phenomena, point to the Middle Way: actions arise dependently [T1] ⇐⇒ without an inherent doer or deed [T2] ⇐⇒ accumulating merit through non-dual engagement [U2T-in-action].

The miracle of the precious parasols transforming into a canopy reflecting the entire billion-world galaxy illustrates this: the display is a dependently arisen illusion, revealing the interconnectedness of all realms [T1] — suns, moons, devas, and buddhas' teachings — yet empty of inherent reality, like space itself [T2] [U2T].

This evokes awe, aligning with the path of “acting without acting,” where conventional wonders serve as antidotes to ignorance [T1] ⇐⇒ without reification [T2] [U2T].
.
.

G. The Hymn of Praise and the Core Teaching on Dependent Arising and Emptiness [U2T]

The young Licchavi Ratnākara praises the Buddha in a hymn that encapsulates Madhyamaka essence. He extols the Buddha's pure eyes and thought, the immeasurable ocean of virtues, and the revelation of miraculous buddhafields.

Crucially, the hymn articulates the Union of the Two Truths [U2T]:
"All these things arise dependently, from causes [T1]
⇐⇒ Yet they are neither existent nor non-existent [tetralemma]
⇐⇒ Therein is neither ego, nor experiencer, nor doer [T2]
⇐⇒ Yet no action, good or evil, loses its effects [T1] [U2T-in-action]."

This teaching [U2T] affirms the Middle Way free from extremes:
phenomena are not inherently real (avoiding eternalism) [T2]
nor utterly non-existent (avoiding nihilism),
but arise interdependently [T1],
empty [T2] yet functional [T1] [U2T].

The Buddha's conquest of Māra,
turning the wheel of Dharma, and revealing the Three Jewels occur [T1]
⇐⇒ without grasping at self or other [T2] [U2T-in-action]
[U3S / U2T-3S — union of the three spheres: no inherent perceiver, perceived, or perception].

His voice, perceived differently by beings according to their needs, demonstrates skillful means (upāya) [T1] ⇐⇒ inseparable from wisdom (prajñā) [T2] [U2T]: one voice [conventional] yields manifold understandings [empty of fixed essence].

The Buddha's equanimity, like Mount Sumeru or the sky,
embodies non-duality [Uopp — Union of opposites:
honor/scorn, moral/immoral], nullifying signs everywhere
without attachment/rejection.

This praise highlights the
inconceivable miraculous power of buddhas:
standing nowhere,
like infinite space, beyond causality, space, and time [T2]
⇐⇒ yet engaging migrations to liberate beings [T1] [U2T-in-action].
.
.

H. The Question on Buddhafield Purification

Ratnākara, on behalf of five hundred Licchavi youths, asks about the bodhisattvas' purification of the buddhafield, prompting the Buddha's profound response.

From Madhyamaka, the buddhafield is not an inherent realm to be built or adorned but a field of living beings, springing from their aims and development.
A bodhisattva embraces it to the extent that beings are disciplined, introduced to buddha-gnosis, and increase spiritual faculties —  all dependently co-arisen [T1] ⇐⇒ yet empty [T2] [U2T].
Like building in empty space (impossible yet pursued for beings' sake) [T2]
⇐⇒ the buddhafield reflects positive thought, high resolve, and virtuous application [T1] [U2T].
Enlightenment births beings free of hypocrisy in a field of generosity, morality, tolerance, effort, meditation, wisdom, immeasurables, means of unification, liberative arts, and the thirty-seven aids — each virtue a conventional antidote to passions [T1] ⇐⇒ inseparable from emptiness (śūnyatā) [T2] [U2T].

The chain from spirit of enlightenment to buddhafield purity mirrors karmic interdependence: positive thought equals virtuous application, determination, practice, dedication, liberative art (skillful means), development of beings, and thus field purity [cycle].

Ultimately, the field's purity reflects the bodhisattva's gnosis, doctrine, transcendental practice, and mind — illustrating that samsāra and nirvāṇa are non-dual: impure appearances [conventional] [T1] ⇐⇒ are empty illusions, primordially pure [T2] [U2T].

This eradicates adversities and crimes, fostering beings secure in the ten virtues, without absolute acceptance or rejection [Middle Way].
.
.

I-K. Śāriputra's Doubt and the Revelation of Purity

Influenced by the Buddha, Śāriputra questions the apparent impurity of this buddhafield, inferring the Buddha's past mind as a bodhisattva must have been impure.

The Buddha counters with an analogy:
the blind do not see the pure sun and moon due to their own fault, not the luminaries'.
Similarly, beings' ignorance veils the Tathāgata's pure field [U2T-3S]:
perception depends on the three spheres' interdependence [T1-3S],
empty of inherent viewer or view [T2-3S] [U2T-3S].

Brahmā Śikhin sees the field as splendid, equal to divine abodes,
while Śāriputra perceives thorns and ordure —
revealing highs and lows in the mind, impure positive thought toward gnosis [karmic cycle].

The Buddha touches the ground with his toe, transforming the universe into a jeweled array like Ratnavyūha's realm, filling all with wonder.
This splendor, always pure but appearing spoiled for inferior beings' maturity,
echoes the Trayastriṃśa gods' nectar varying by merits:
perceptions arise dependently on purity degrees [T1]
⇐⇒ empty of inherent qualities [T2] [U2T-in-action].

Eighty-four thousand conceive bodhicitta, and five hundred youths attain tolerance of birthlessness — direct realization of the unborn [tetralemma: not born, not ceased, etc.].
Upon withdrawal, the field reverts, prompting thoughts of impermanence among disciples, purifying Dharma-eyes for thirty-two thousand, liberating eight thousand bhikṣus, and inspiring eighty-four thousand (84000) to enlightenment via understanding magical creations [illusory nature: U2T].

M. The Subtle Message and Core Essence

It is about creating the proper environment to develop more and more merit and wisdom, gradually realizing the true nature of reality as it is (tathatā), acting in accord with it, and transmuting samsāra into nirvāṇa here & now (for everybody).
How?
Acting without acting [U2T-in-action],
perceiving without perceiving [U2T-in-action],
practicing without practicing [U2T-in-action] …

The chapter's core subtly conveys Madhyamaka's profound insight:
reality as tathatā (suchness) is pointed out by the inseparability / interdependence / harmony / Union of the Two Truths [U2T], beyond conditioned dualistic conceptual proliferation, beyond all conditioning, karma (individual, collective, cosmic).

Buddhafields, like all dharmas, are neither impure nor pure inherently [tetralemma] ⇐⇒ but appear based on minds' conditioning — dependently originated illusions [T1] ⇐⇒ empty [T2] ⇐⇒ yet functional for liberation [T1] [U2T].

Purification is not absolute construction but non-dual practice:
virtuous means (upāya) [T1] ⇐⇒ conjoined with wisdom (prajñā) [T2] [U2T],
“acting without acting, [U2T-in-action]”
developing beings [T1] ⇐⇒ without grasping [T2] [U3S, Uopp].

Merit accrues through accord with this Middle Way, transcending extremes of realism (inherent impurity) and nihilism (no effects).

Nirvāṇa is realizing samsāra's primordial purity here and now — all dharmas inherently enlightened, teaching compassionately [non-dual Oneness].

The Buddha's display exemplifies the path:
conventional miracles [T1] ⇐⇒ reveal emptiness (śūnyatā) [T2]
⇐⇒ fostering bodhicitta without effort.

Ultimately, the sūtra points to direct, non-conceptual realization of inconceivability,
where even "purification" is empty [T2]
⇐⇒ yet the fruit — Buddhahood as “Union of compassion (karuṇā) and wisdom (prajñā)” — arises interdependently, boundless and incommensurable [T1] [U2T].

N. Note on the conformative tolerance of ultimate birthlessness

In Mahāyāna Buddhism, as illustrated in the Vimalakīrtinirdeśa Sūtra, the conformative tolerance of ultimate birthlessness (Sanskrit: anulomikī anutpattikadharmakṣānti) denotes a preliminary stage of patient acceptance or forbearance (kṣānti) that aligns or conforms (anulomikī) with the profound truth that all phenomena (dharmas) are inherently unborn (anutpatti), unarisen, and devoid of intrinsic origination or cessation. This tolerance involves observing the tenfold sameness of all dharmas — such as their lack of opposition, conformity to the natural flow of reality, and absence of inherent production — without resistance or contradiction, serving as an adaptive or preparatory endurance that bridges conceptual understanding and full realization. It is often attained through exposure to transformative teachings or miraculous demonstrations, as seen when the five hundred Licchavi youths in the sūtra achieve this state following the Buddha's display of the buddhafield's purity, marking a pivotal moment where practitioners begin to endure the implications of emptiness (śūnyatā) and non-duality without reverting to dualistic views. This conformative aspect distinguishes it as a progressive, aligning patience that prepares the mind for deeper insights, emphasizing effortless accordance with the ultimate nature of reality rather than complete transcendence.

The intuitive tolerance of the ultimate incomprehensibility and unborn nature of all things (Sanskrit: anutpattikadharmakṣānti) represents an advanced, direct realization and receptive endurance (kṣānti) in Mahāyāna Buddhism, wherein a bodhisattva intuitively accepts the inconceivable (acintya) and unborn (anutpatti) essence of all phenomena (dharmas), recognizing them as empty of inherent existence (niḥsvabhāva), unproduced, unceasing, and beyond conceptual proliferation. This tolerance embodies a profound conviction or acquiescence to the non-arising of dharmas, transcending dualistic notions of birth and death, existence and non-existence, and enabling spontaneous, effortless wakefulness that supports irreversible progress toward enlightenment, typically associated with the eighth bodhisattva ground (bhūmi). In the Vimalakīrtinirdeśa Sūtra, it is attributed to accomplished bodhisattvas who, through this insight, turn the irreversible wheel of Dharma and conquer afflictions without attachment/rejection, highlighting its role in fostering compassion for all beings amid the illusory nature of samsāra. Unlike preliminary stages, this intuitive form is complete and non-conceptual, allowing the practitioner to endure the ultimate incomprehensibility — where phenomena are neither originated nor annihilated — while engaging in skillful means (upāya) for liberation, ultimately pointing to the Union of emptiness (śūnyatā) [T2] and dependent origination (pratītyasamutpāda) [T1] [U2T].

CONCLUSION of Chapter 1

In essence, Chapter 1 unveils the profound Madhyamaka insight that
the purification of a buddhafield is not an external edifice
but an internal alchemy of the mind,
where dependently arisen virtues [T1]
⇐⇒ coalesce with the wisdom of emptiness [T2] [U2T-in-action]
⇐⇒ to reveal the inherent purity of all phenomena.

Through the Buddha's miraculous displays and teachings, the apparent impurities of samsāra dissolve into illusions conditioned by ignorance, affirming that reality as tathatā — beyond birth, cessation, or duality — manifests nirvāṇa here and now for those who endure the unborn nature without grasping.

This chapter thus beckons bodhisattvas to
cultivate non-dual merit through virtuous adapted skillful means (upāya) (ex. bodhicitta, six paramitas, four immeasurables…) [T1]
⇐⇒ conjoined with the Perfection of Wisdom (Prajñāpāramitā) [T2] [U2T],
turning the wheel of Dharma irreversibly and inspiring boundless beings toward enlightenment, where every perception becomes a gateway to the Middle Way free from extremes.