Jamgön Kongtrul | Tibetan Buddhist Altar

The Experiential Domain of the Lords of the Tenth Stage of Awakening

March 10, 2017 by Jetsunma Ahkon Lhamo

The following is respectfully quoted from “The Treasury of Knowledge: Myriad Worlds” by Jamgön Kongtrul

Namah śrimām-sad-guru-pādāya

[Embodiment] of complete purity and ethics, you stand firm like the golden foundation.
Your beauty reflects your countless contemplations, like the distinct features of the mountains and continents.
Like the sun and moon, your brilliant wisdom illuminates all phenomena.
Supreme sage and achiever of all goals, I revere you.

With the heart of a great hero who protects beings for as long as they exist,
You suffused the universe with your excellent conduct.
Though father to the victorious ones, you manifest as the victorious ones’ son.
Lion of Speech, grant me flawless intelligence.

You nurture the seed — the potential or nature of beings — by imparting instructions that mature and liberate them.
You cause others to purify incidental defilements through the twofold path,
And bestow the fruition, the four dimensions of awakening distinguished by great bliss.
To you, my mentor, and to the masters of the lineages, I bow.

Although I lack the intellectual capacity to compile knowledge correctly,
I shall compose a short, clear, comprehensive work.
In order to ensure that those with insufficient knowledge or interest to understand the texts will not lose their opportunity on this isle of treasures.

***

This treatise [The Infinite Ocean of Knowledge] as a whole has [ten] divisions, equal in number to the ten perfections:
The realms that appear during the age of illumination;
Buddha, the Teacher; the doctrine, both scriptural and experiential;
Its continuation and spread in the Land of Jambu;
Maintaining ethical conduct; learning; reflection; meditation;
Through successively engaging in these, progression through the paths; and realization of the ultimate result.

***

There are general and specific causes and conditions that initiate [the creation of realms]:
For as long as infinite space and sentient beings exist,
The compassion of the victorious ones and the actions of sentient beings continue without end.
Those to be guided and enlightened guides
Manifest through inconceivable interconnections.
When the characters and dispositions of those to be guided are activated,
[The compassion of] the guides [arises], and the configurations of the realms and dimensions of awakening appear;
The miraculous methods of guiding others manifest beyond all bounds.
The sphere of reality never changes into something else;
Yet blessings, vows, actions and natural laws
Cause oceans of realms to appear.
The realm Unsurpassed is free from incidental defilement
And transcends the experience of the three realms: it is indivisible primordial wisdom.
In this self-manifesting, spontaneously appearing [realm,]
Richly Adorned,
Dwells Illuminator, Great Glacial Lake of Wisdom;
A billion realms in his every pore.
Their locations, shapes, sizes, durations, and arrangements are inconceivable.
Within the central minute particle in the palm of his hand lies the Oceanic World-System.
That itself contains many world-systems, in the center of which
Lies the realm called Flower-Filled World.
Furthermore, [between the wind] and Unsurpassed lie one billion four-continent world-systems,
A great third-order thousand [world-system].
Multiplying that by factors of one billion
[Yields] Infinite Links, Continuums, Oceans,
And Flower-Filled World.
Each rests on an ocean and [is encircled by] and outer rim.
This is the sphere of influence of one supreme manifest dimension of awakening.
Inside the great outer rim, in a sea of scented water,
Four jewelled lotuses support
A tiered arrangement of twenty-five world-systems;
The thirteenth is known as Endurance. This third-order thousand-world system
Is completely encircled by realms — Covered, Surpassing,
Stainless, Variously Emerged, etc. —
Equal in number to the particles of this thirteenth world-system.
[Endurance] is spherical, has a four-vajra demarcation,
And rests on a multicolored configuration of wind and a network of lotuses.
Illuminator, the teacher in this [world-system],
Appears throughout the Unsurpassed realms of the pure domains.
This four-continent [world-system] called Destructible
Is surrounded by ten other four-continent [world-systems].
It is taught that these [world-systems] are formed and destroyed together;
This is the experiential domain solely of lords of the tenth stage of awakening.

The Ethics of Personal Liberation: Jamgön Kongtrul

June 26, 2013 by Jetsunma Ahkon Lhamo

The following is respectfully quoted from the introduction to “Buddhist Ethics” by Jamgön Kongtrul:

The Ethics of Personal Liberation

The focus of the ethics of personal liberation is to control impulses that lead body and speech to undertake negative actions. Because such actions are always linked to limiting emotional patterns, Individualists, in addition to observing ethics, must train in the discriminative awareness that realizes selflessness in order to attain perfect peace, the state of cessation of such patterns. Furthermore, for that meditation to be stable, mental concentration also must be cultivated. Thus, personal liberation ethics are essentially identical with training in morality, meditation, and wisdom. Although the aim of the monk’s vows and other personal liberation vows appears to be restraint from unwholesome physical behavior, it would be misleading to view those vows reductively, because their implicit aim is to overcome limiting mental patterns.

THe foundation of these ethics lies in the precepts relating to taking refuge and four “root,” or crucial, precepts that prohibit murder, theft, lying, and adultery. Refuge relates to the Buddha, the Dharma, and the Sangha: the first is understood as the Teacher, the second as the teachings, and the third as the community (here the monastic one in particular). Originally, taking refuge was primarily an expression of faith that distinguished a follower of the Buddha from practitioners of other religions. Refuge marked the beginning of an earnest undertaking of the Buddhist path. In higher forms of Buddhist view and methods of implementation, refuge takes on deeper layers of meaning, and in the ultimate sense means taking refuge in “the buddha within,” the realization of the natural and unmodified intrinsic awareness lying within oneself.

The four root precepts prohibit four actions that would undoubtedly cause suffering for others and also compromise the tranquility of one’s mind, thereby destroying one’s chance to develop meditation and gain the discriminative awareness needed to uproot cyclic existence.

When the Buddhist community was first being formed, taking refuge in front of the Buddha was all that was needed for one to be accepted as a monk. Gradually, because of the misbehavior of monks and for other reasons, rules were instituted, for the most part limited to a particular temporal and social context. Many were intended not only for the welfare of the monks themselves, but also for the community’s internal harmony and external social respectability.

Rules gained more importance, to be a monk became a matter of maintaining specific rules and regulations rather than a matter of heading into a spiritual life. Eventually, to enter the Buddhist community, the aspirant needed to assume vows, and vows came to represent a commitment to abide by the entire body of rules. Such vows were not simple promises. Instead, they were “generated” in the candidate through a series of conditions and requisites, such as the abbot, and their primary requirement was an attitude of disengagement from cyclic life.

As the vow developed into an “entity,” identification of its nature became an important matter, which explains the various assertions Kongtrul presents, based on detailed analyses, on the nature of the vow. The conclusions would have little relevance to the keeping of the rules themselves but would definitely be relevant to determining at what point a vow is lost.

Personal liberation vows are basically of two kinds: those that prohibit actions such as killing and lying, which are considered unwholesome for anyone who commits them; and those that prohibit actions such as eating in the evening, which ar improper only for monks and nuns. The first kind involves a concept of “natural evil,” or “absolute morality,” which is probably influenced by the realist philosophical view held by the Analysts, to whom the tradition of personal liberation is undoubtedly connected. That also explains, to some extent, why the personal liberation vow is compared to a clay pot; once broken, it cannot be repaired.

Kongtrul discusses in detail the various classes of personal liberation: the precepts of the purificatory fast and the vows of the layperson, the male and female novices, the female postulant, and the monk. He also briefly examines the series of monastic rites, including confession. The vows of a nun, regrettably, are not included, because, as Kongtrul explains, the ordination of nuns was never introduced into Tibet.

The View to Be Realized: from “The Treasury of Knowledge” by Jamgön Kongtrul

March 21, 2013 by Jetsunma Ahkon Lhamo

The following is respectfully quoted from “The Treasury of Knowledge: Book Six Part Three” by Jamgön Kongtrul:

The View to Be Realized [iv]

The view is primarily the realization of the absence of self of persons.

The view for shrāvakas is primarily the realization that a self of persons (pudgalātman, gang zag gi bdag) does not exist. The self of persons imputed by tirthika practitioners to be permanent, single, clean, a creator, or independent does not exist. The mind that takes such a self of persons to exist is confused, because it is mind [perceiving] something that is not there, like someone taking a striped rope to be a snake.

The aggregates are not the self of a person, because they are impermanent, multiple and unclean. They are also not a creator because they are under the power of other things. There is also no self of a person apart from the aggregates, because “person” (gang zag) is [only] used to refer to the continuity of aggregates , which are filled with (gang) and degenerated by (zag pa) causal karma and mental afflictions. This accords with the statement in the Treasury [of Abidharma]:

No self exists–there are just aggregates.

[No self of persons exists apart from the aggregates,] because the mind that apprehends a self of persons comes into being when it observes the mere continuity of aggregates.

In this root verse the term “primarily” is used for the following reason. Texts such as the Sûtra teach that the shrāvakas and pratyekabuddhas do not realize the absence of a self-entity of phenomena (dharmanairāmya, chos kyi bdag med). Their view is that shrāvakas and pratyekabuddhas do not directly comprehend [the nonexistence of a self-entity of phenomena] through meditation. On on the other hand, some [texts] explain that shrāvakas and pratyekabuddhas do realize both [absences of self-entity]. Their view is that the attentiveness [developed] during study, reflection, and familiarization assists shrāvakas and pratyekabuddhas in abandoning the mental afflictions experienced in the three realms.

Consequently, some Tibetan scholars say that the view of Nāgarjuna and his sone [Āryadeva] is that shrāvakas and pratyekabuddhas realize the absence of a self-entity of phenomena, and the view of Asańga and his brother [Vasubandhu] is that shrāvakas and pratyekabuddhas do not realize this. These scholars maintain that they [i.e. Nāgarjuna and Āryadeva] assert that shrāvakas and pratyekabuddhas realize both absences of self-entity.

The Result to Be Attained [v]

Nirvāna is a nonarising, unconditioned phenomenon.
Vaibhāshikas assert that it is an implicative negation and Sautrāntikas that it is a nonimplicative negation.
[Nirvāna] with remainder [is divided into] eighty-nine conditioned and unconditioned [results], or into four results; [nirvāna] without remainder is the severing of continuity.

The Eight Great Chariots

February 8, 2013 by Jetsunma Ahkon Lhamo

The following is respectfully quoted from “Treasury of Knowledge” by Jamgön Kongtrul:

As was said by the great learned adept Prajńāraśmi:

Prophesied by the Victor, the lord of beings in the snowy land,
[Who taught] exclusively the single doctrine of the full intention
For his Royal Highness the ruler,
Is the second Teacher in these snowy ranges.
The great editor-translator Bagor Vairocana,
The heir of the victors, Upāsaka Dromtön,
The great scholar-adept Khyungpo Naljor,
The great bilingual Lama Drokmi,
The mighty yogin, honorable lord Marpa,
The Indian Dampa who dwells on levels of attainment,
The translator Gyijo, and the scholar-adept Orgyenpa
Are the eight great pillars that upheld the practice lineages in the North.
Coming perfectly from the glorious Buddha Vajradhara,
Eight great pillars of practice lineages in the snowy region
Are the legacy of former adepts.
Those who desire freedom should follow their paths.

The Celestial Sphere and Time-Conjunctions

February 8, 2013February 7, 2013 by Jetsunma Ahkon Lhamo

The following is respectfully quoted from “Treasury of Knowledge” by Jamgön Kongtrul:

The celestial sphere pervades space between Mount Meru and the mountain of fire.
It is a belt of wind, within which the twelve houses
And the twenty-eight constellations formed first.

The celestial sphere pervades the space between the outer circumference at which the [outermost impenetrable] enclosure of Mount Meru meets Cool Mountain Range and the inner circumference of the mountains [ring] of fire [i.e., Horse-faced Fire]. The celestial sphere is a circular belt possessing the nature of wind that supports [all] the celestial palaces of the gods. Since it is slightly higher near Mount Meru, it has the bent shape of a bow. Near the mountainous [ring] of fire, it is slightly lower, resembling a lotus petal. It forms a complete circle [around Mount Meru].

Concerning the meaning of the word,

The [Sanskrit] term gola (celestial sphere) may be translated
As hollow, concave and convex, circular, heavy and light, and so forth.
Translated precisely, it denotes “that which holds up the heavens.”

The form [of the celestial sphere] is described differently by different scholars–as resembling the spokes of a wheel; rising up or spreading out; as resembling a stack of helmets, a chain or shield. [These descriptions] are based on reason and scriptural reference. The view that the celestial sphere is shaped like a cluster of boats eventually became the most prevalent. The eight lord [Karmapa] Mikyö Dorjé, with some amusement, provided a clear description of this in the Ocean of Mind.

The term “house,” from the [Sanskrit} raśi, denotes a gathering or cluster. The Fundamental Tantra of Manjuśri states that there are thirty-six houses; other sources present different enumerations. Regardless of how many houses have formed on the celestial sphere, twelve houses exert the most pronounced influence–both positive and negative–on [the affairs of] this world. They are:

Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces.

Infinite numbers of stars are contained within the houses, which are the area of their rotation. The sage Delight in Stars (Jyotiráma) has stated:

Know that the number of stars
Is two hundered and eighty-five million.

Further,

In some discussions related to phenomenology, it is said
That in the sky of six empty spheres,
Ngāga eyes see the number of stars.

Thus, there are [many viewpoints] such as [this one that asserts] there are 28,000,000 [stars]. In the center of all stars is the pole-star and Canopus, which are shaped like a top ornament and its surrounding canopy. In addition, twenty-seven constellations are considered in astrological calculations to predict the outcomes of specific actions:

Beta Arietis
Thirty-five Arietis
Eta Tauri
Aldebaran
Lambda Orionis
Alpha Orionis
Beta Geminorum
Delta Cancri
Alpha Hydroe
Regulus
Delta Leonis
Beta Leonis
Delta Corvi
Spica Virgis
Arcturus
Alpha Libroe
Delta Scorpio
Antares
Lambda Scorpi
Delta Sagittari
Sigma Sagittari
Alpha Aquiloe
Beta Delphinum
Lambda Aquarius
Alpha Pegasi
Gama Pegasi
Zeta Piscum

The constellations called Lyra and Alpha Aquiloe are both situated in one star cluster; however, they may be counted separately to make twenty-eight. Concisely expressed, the houses, the twenty-eight constellations, and so on formed [before the planets].

[The houses] are situated in a clockwise arrangement.
Planets such as the sun and moon rise above them.
[Eight] move counter-clockwise; Eclipser [moves] clockwise.

Each constellation is divided into four quarters nine such quarters situated in each house. Thus, Beta Arietis, Thirty-five Arietis, and one quarter of Eta Tauri are situated in Aries House and so on. [The houses and constellations] are situated in a clockwise arrangement. The first of these houses is Aries, and the first constellation is Beta Aries, since this is where the movement of the sun begins [at the beginning of the year].

The planets rise above the stars that are positioned within their respective houses. These include the Sun in the last quarter of Beta Geminorum and the moon in the first [quarter] of Beta Arietis, and so forth. These planets govern the houses and constellations like lords.

The ten planets are Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Long Tail of [Smoke], Eclipser, and Fire of Time.

The eight from the Sun to Long Tail begin their natural movement counterclockwise around Mount Meru, and Eclipser and Fire of Time clockwise. Four of these–Sun, Mars, Jupiter, and Saturn–are called malelfic planets because they are right branches; and the four–Moon, Mercury, Venus, and Long Tail–are called benefic planets because they are left branches.

Places That Are Not Destroyed

February 5, 2013 by Jetsunma Ahkon Lhamo

The following is respectfully quoted from “Treasury of Knowledge” by Jamgön Kongtrul:

The pure realms and the Seat of Enlightenment, etc., are not destroyed
Since they are not the result of the origin [of suffering].

Are there places in this world-system not subject to formation and destruction? The pure realms of the enjoyment dimension of awakening, the natural radiance of pristine wisdom of the exalted ones, are such places. The realms that arise from the force of the bodhisattvas’ inconceivable virtue and vows to purify all realms–Blissful and Delightful, for example–belong to the same category. These realms are not subject to formation and destruction until the activity of the buddhas has been completed.

The Seat of Enlightenment, Vulture Peak, and other sacred places are not destroyed along with this world. Although they are [part of] this world, they have not originated from [evolutionary actions and emotions that are] the origin of suffering.

The Relationship Between Those to be Guided and the Enlightened Guides

February 3, 2013 by Jetsunma Ahkon Lhamo

The following is respectfully quoted from “Myriad Worlds: The Treasury of Knowledge Book 1” by Jamgön Kongtrul:

For as long as infinite space and sentient beings exist,
The compassion of the victorious ones and the actions
of sentient beings continue without end.
Those to be guided and enlightened guidesmanifest through inconceivable interconnections.
When the characters and dispositions of those to be guided are activated,
[The compassion of] the guide [arises], and the configurations
of the realms and the dimensions of awakening appear;
The miraculous methods of guiding others manifest beyond all bounds.

For as long as infinite space and the countless dispositions of sentient beings exist, the compassionate strength of the victorious ones [buddhas] and the actions and emotions of beings will never end. The [variety of] characters and dispositions of beings (those to be guided to enlightenment) and the expressions of the compassion of buddhas (those who guide them) manifest fully due to the inconceivable power of natural interconnections.

By way of explanation, sentient beings [are unaware of the pure nature] of the [mind’s] sphere of reality. Consequently, their characters and dispositions [begin to manifest]. That is to say, instinctive unawareness acts as the principle cause and adventitious conceptualization as the contributing factor in activating the propensities of beings. Craving and grasping cause beings to form a connection with three realms.

The compassion of buddhas arises in response to this: inconceivable configurations of realms and the dimensions of awakening within those realms manifest spontaneously and effortlessly. The [buddhas’] methods of guiding beings, such as the four great miracles perceived by all, arise in an immeasurable and inconceivable display.

Particular Causes and Conditions

The sphere of reality never changes into something else;
Yet blessings, vows, actions and natural laws
Cause oceans of realms to appear.

The sphere of reality, the sphere of vision of each of the joyful ones, completely transcends the limited domain of thought, expression, etc., and can be neither measured nor located. It never becomes anything other than itself, even to the slightest degree, nor is it affected by any other substance. At the same time, various causes and conditions–the blessings of the transcendent ones, the extraordinary vows made by bodhisattvas to purify realms, the convergence of sentient beings’ multitudinous actions, and natural law–cause oceans of realms to appear. The Flower Ornament Scripture states:

The boundless oceans of realms that I have described
Have been purified by the Illuminator’s own qualities.
This buddha’s world of pristine wisdom is inconceivable,
As are his blessings and miraculous displays.

The bodhisattvas’ inconceivable oceans of vows,
Cultivated in response to inclinations of [beings],
And the inconceivable oceans of beings’ actions
Cause oceans of realms to manifest in all directions.

The miraculous powers of the bodhisattvas
And their intention to attain omniscience
Cause their oceans of vows to reach fulfillment
And limitless realms to appear throughout infinite space.

While cultivating boundless oceans of excellent conduct,
[Bodhisattvas] enter the infinite sphere of the joyful ones.
They spend endless eons in each realm
And purify all oceans of realms in all directions.
Actions generated by the inconceivable range of beings’ mentalities
Cause oceans of realms to arise.

[II]
THE ARRANGEMENT OF THE REALMS

This section has three parts: (1) a presentation of the realm called Richly Adorned; (2) a detailed explanation of the realm called Flower-Filled World; and (3) a description of the distinctive features of our own world-system, known as Endurance.

[II.A.]
The Richly Adorned Realm

This section has two parts: (1) a general description of the realm Richly Adorned, and (2) a description of the distinctive features of the realms within Richly Adorned.

[II.A.1]
A description of Richly Adorned

The realm Unsurpassed is free from incidental defilement
And transcends the experience of the three realms: it is
indivisible pristine wisdom.
In this self-manifesting, spontaneously appearing [realm,]
Richly Adorned,
Dwells Illuminator, Great Glacial Lake of Wisdom;
A billion realms in his every pore.

Enlightenment is attained when the naturally pure sphere of reality [of the mind] is freed from adventitious defilement, and the sphere of reality becomes inseparable from pristine wisdom. The place where this occurs is called Unsurpassed. It is not limited to any one place or direction, just as the images of one’s dream are experienced wherever one falls asleep.

The “Unsurpassed” place of enlightenment is not part of the confused, habitual experience of unenlightened beings, but transcends [everything experienced] in the three realms. This natural expression [of enlightenment] is a pure realm and has a celestial palace of pristine wisdom, without direction or division, adorned with an endless array of ornaments. Clouds of offering and adornments of complete enjoyment appear naturally and fill all space.

In this place so “richly adorned” dwells the expression of the effortless complete enjoyment of all buddhas, known as Illuminator, Appearing Everywhere, Great Glacial Lake of Wisdom. Each pore of his body contains hundreds of billions of realms, not to mention the infinite oceans of realms that exist within his whole body. Moreover, realms as numerous as the atoms in the [entire] realm appear within each atom [of each realm]. infinite oceans of [Illuminator’s] forms appear within his one form. Each form appears as though it were pervading all of the infinite oceans of his forms and realms. This exists by virtue of a great miracle that transcends the sphere of [ordinary] experience. [The Prayer for Excellence] states:

In as little as [the space of] a hair-breadth in every region without exception,
oceans of buddhas and oceans of realms,
As many as exist throughout all time.
As I engage in [excellent] conduct for an ocean of eons,
I resolve to enter them all!

[II.A.2]
The Distinctive Features of the Realms within Richly Adorned

Their locations, shapes, sizes, durations, and arrangements are inconceivable.

First, distinctions according to location [and configuration]: The Flower Ornament Scripture states:

Some oceans of realms of pure light rest within the infinity of space;
Others have a luminous nature and rest in oceans of jewels.

Further:

Many oceans of realms exceed all boundaries and rest in a vast sea of lotuses.

Further:

Vast oceans of realms rest within the buddhas’ blessing.

The existence of these realms depends upon four elements, the actions of sentient beings, the blessings of the buddhas, and so forth. These realms appear in a variety of configurations such as intersecting, upside-down, and right-side-up.

Second, distinctions according to shape:

Some realms are round, some or triangular,
Some appear square,
Some are [shaped like] eight-spoked-wheels, jewels, or lotuses;
All are designed by oceans of actions [of beings],

Third, [distinctions according to] size:

Each of the ten world-systems from Saffron Banner up to Resplendent Lotus increases in size and qualities by factors of ten. [Certain realms] that are manifesting now, such as Delightful and Blissful, are vast, whereas our own realm, Endurance, and even more so Thumb-Size (the realm of the buddha called Delight in Stars), and other [realms], are extremely small. The realm of All-Seeing Guide that will manifest in the future, Pure Cluster, will be immeasurably vast. There are many [descriptions] such as these.

Fourth, [distinctions according to] duration:

Some realms [endure] for just an eon,
Some for ten eons,
Some realms are said [to endure for] ten million eons times the number of their particles.

Fifth, distinctions according to arrangements of the decorations:

Some realms are richly embellished
With millions of realm-adornments.
These diversified ornaments of various styles
Appear as myriad optical illusions.

Some distinctions according to the presence of buddhas are expressed in these words:

In some realms, there are no buddhas;
In some realms, there are buddhas;
In some realms, there is one buddha;
In some, many buddhas.

[Concerning distinctions according to] light,

In some realms, there is no light.

Beginning with this reference to realms that are dark, fearsome, and terrifying, there follows:

…the light of palaces
…the light of the sun and moon,
…natural light, light of trees,
…light of mountains,
…light of jewels,
…light of lamps,
…light of buddhas.

Further

In some realms, there is the light of lotuses.

And:

In [others], the light of fragrant waters.

And:

These realms have been purified through the power of bodhisattvas’ vows.

Whether or not [a world-system] comprises four continents forms another distinction. Our own third-order thousand-world-system is divided into many four-continent [world-systems], whereas Blissful, as well as some other realms, are flat like the palm of a hand. Among those that comprise [four continents], there are many different sizes [of continents].

There are also distinctions regarding enjoyment. In Truly Joyous, for instance, the gods wish to be human. The massive mountain [that forms the axis of a four-continent world-system] can differ [from one realm to another]. Differences also exist in the forms of life: some beings have emotions, while others embody purity, and so on. Worlds exist in an inconceivable variety of ways.

[II.B]

The Flower-Filled World

This section has two parts: (1) an overall explanation, and (2) a detailed explanation.

[II.B.1]
Overall Explanation

Within the central minute particle in the palm of his hand lies the Oceanic World-System
That itself contains many world-systems, in the center of which
Lies the realm called Flower-Filled World.

Within the single minute particle in the very center of the palm of the hand [of the Buddha] Illuminator, Great Glacial Lake of Wisdom, lies the Oceanic World-System which rests in the center of the Enlightened One’s palm. Furthermore, Great Glacial Lake of Wisdom himself manifests throughout this world-system as an enlightened teacher. The magnitude of this inconceivable place is the sphere of experience solely of buddhas and bodhisattvas who dwell on the [three] higher stages [of awakening].

Numerous world-systems are found within the Oceanic World-System. In the center of these lies Flower-Filled World, the realm of the manifest dimension of awakening of Buddha Illuminator.

[II.B.2]
Detailed explanation

Furthermore, [between the wind] and Unsurpassed lie one billion four-continent world-systems,
A great third-order thousand [world-system].
Multiplying that by factors of one billion
[Yields] Infinite Links, Continuums, Oceans,
And Flower-Filled World.
Each rests on an ocean and [is encircled by] an outer rim.
This is the sphere of influence of one supreme manifest dimension of awakening.

The extent of the realm Flower-Filled World is determined in the following way:

First of all, the area that includes four continents, Mount Meru, and the outer rim of mountains–everything from the underlying configuration of wind up to Unsurpassed, the peak of existence–is referred to as four-continent world-system. An identical world-system is located in space at a distance of one thousand times the magnitude of that world-system. A total of one thousand such world-systems [evenly distributed in space], encircled by a rim, is referred to as a first-order thousand world-system. This considered as a single unit, replicated one thousand times and surrounded by a perimeter, is referred to as a second-order thousand world-system. One thousand [second-order thousand world-systems] enclosed by a great rim is called a third-order world-sysetm. Thus, one billion four-continent world-systems is called one great thousand third-order thousand world-system.

(Although teachers of phenomenology base their calculations on the area from the heaven [called] The Pure downwards, the description given here is based on the Marvelous Life of the Buddha, the Pure Golden Light Scripture, and other sources.)

The total number of world-systems comprising one Flower Filled World is calculated by progressively multiplying by factors of one billion: One billion great thousand third-order thousand world-systems constitutes the world-system Infinite Links. A billion of those is the world-system Oceanic Infinity. One billion of those is the extent of one Flower-Filled World. Each world-system rests on its own great ocean and is encircled by a rim. At the same time, one great rim encircles them all.

One [arrangement] of such dimension constitutes the sphere of influence of a single supreme manifest dimension of awakening. To those of limited intelligence, [the sphere of influence] is taught to be only a third-order thousand world-system.

[II.C]
Distinctive Features of Our Own World-System, Endurance

This section has two parts: (1) identification of Endurance, and (2) a supplementary explanation.

[I.C.1]
Identification of Endurance

Inside the great outer rim, within the seas of scented waters,
Four jeweled lotuses support
A tiered arrangement of twenty-five world-systems;
The thirteenth is known as Endurance.

Within the great outer rim of that [arrangement of one] Flower-Filled World are the indescribable oceans of fragrant waters [descending from] the body of Great Glacial Lake, as numerous as particles in all the buddha realms. In the center of these oceans are seas of scented waters filled with beautiful anthers on which rest four immense jeweled lotuses.

A tiered arrangement of twenty-five world-systems is supported by these [lotuses]. In the spaces between each [of these world-systems] are infinite tiers of world-systems, which define their boundaries. The thirteenth of these [twenty-five world-systems] is our own third-order thousand world-system, known as Endurance.

The Sanskrit term for Endurance is sahā, which denotes possession, forbearance, or capacity. All sentient beings who have taken birth in this realm endure emotions and sufferings. In other words, beings possess these [afflictions] in great measure. “Endurance” also signifies the forbearance of hardship. The bodhisattvas of this realm patiently endure [hardship] with exceptional courage and excel in bravery. Thus, this realm is known as Endurance.

[I.C.2]
The supplementary Explanation

The third-order thousand world-system
Is completely encircled by realms–Covered, Surpassing, Stainless, Variously Emerged, etc.–
Equal in number to the particles of this thirteenth world-system.
[Endurance] is spherical, has a four-vajra demarcation,
and rests on a multicolored configuration of wind and a network of lotuses.

This third-order thousand world-system of Endurance alone is encircled by buddha realms equal in number to particles of this thirteenth world-system. To the east is Covered; to the south, Surpassing; to the west, Stainless; and to the north, Variously Emerged. In the intermediate directions are Benefitting, Variously Appeared, Complete Joy, and Activator. Above and below are found Resounding Melody, Not Great, and others. Endurance is spherical and has a four-vajra boundary demarcation. It is supported by a multicolored configuration of wind and rests on a network of lotuses.

Illuminator, the teacher in this [world-system],
Appears throughout the Unsurpassed realms of the pure domain.

The enlightened teacher in our third-order thousand world-system [Endurance] is an emanation of the enjoyment dimension of awakening, the great Illuminator. This is a single form whose vast emanations appear throughout all the Unsurpassed realms in the pure domains and teach the Dharma in the midst of all the powerful [Bodhisattvas]. The Centrist scholar Dharmamitra explains:

This form, differentiated [from others] by vows, the power of cultivation [of merit and pristine wisdom], and intention, has attained complete enlightenment in one Unsurpassed domain alone. Therefore, the myriad forms of the enjoyment dimension of awakening that dwell in all the [other] Unsurpassed realms are solely his apparition manifesting in a vast [display].
This four-continent [world-system] called Destructible
Is surrounded by ten other four-continent [world-systems].

Our four-continent world-system, which is situated in the center of Endurance, is known as Destructible. It is said that even this [world-system] alone is surrounded by ten other satellite four-continent world-systems. Beginning from the East, these are, respectively, Well Protected, Joyful, Unbearable, Excellent Essence, Befriended, Fine Land, Lion Inhabited, Well Formed. Above is Bearing Wealth, and below Radiant Light.

It is taught that these [world-systems] are formed and destroyed together;
This is the experiential domain solely of the lords of the tenth stage of awakening.

The view most widely shared by Buddhist systems is that [the worlds within] any single third-order thousand world-system are formed together and destroyed [together]. Another view states that all realms of emanations of a single supreme manifest dimension of awakening (such as the oceans of realms that are located in the Flower-Filled World) are formed and destroyed together. The magnitude of this latter view is unfathomable to proclaimers and others; it remains the domain of experience solely of the lord [bodhisattvas] of the tenth stage [of awakening].