大方廣佛華嚴經

38. CHAPTER THIRTY-EIGHT: TRANSCENDING THE WORLD

(The Chinese text extends from the beginning of Fascicle 53 through the end of Fascicle 59)

At that time, the Blessed One was in the kingdom of Magadha, at the bodhimanda, in the Aranyaka Universal Radiance Hall. He sat upon the Lion Throne of the Lotus Treasury, wondrously awakened and perfectly fulfilled, having utterly transcended the two modes of conduct, attained the signless Dharma, and peacefully abiding in the Buddha’s abode. He had attained the equality of the Buddhas and reached the irreversible, unobstructed Dharma.

His actions were unhindered and established in the inconceivable. He universally beheld the three periods of time; his body constantly filled all lands, and his wisdom perpetually illuminated and penetrated all dharmas. He understood all practices and had exhausted all doubts.

His body was immeasurable, and his wisdom accorded with that sought by all bodhisattvas. He had reached the ultimate, nondual other shore of Buddhahood, perfected the Tathagata’s liberation of equality, and realized the Buddha-stage of equality, free from center and boundary. He extended throughout the Dharma Realm and pervaded the realm of space.

He assembled together with great bodhisattvas as numerous as the dust motes in an ineffable number of hundreds of thousands of nayutas of Buddha-lands.

All these great bodhisattvas were destined to attain unsurpassed bodhi in that very lifetime. They had all come together from lands in other directions, and all possessed the bodhisattvas’ skillful means and wisdom. They were skilled at contemplating all sentient beings and, through the power of skillful means, taming them and establishing them in the bodhisattva teachings.

They were skilled at contemplating all worlds and, through the power of skillful means, traveling everywhere throughout them. They were skilled at contemplating the realm of nirvana, reflecting and discerning while forever transcending all conceptual discrimination and frivolous discourse, and cultivating sublime practices without interruption. They were skilled at embracing all sentient beings and entering immeasurable skillful means of Dharma.

They knew that sentient beings are empty and nonexistent, yet did not deny karmic cause and effect. They skillfully knew the mental tendencies, faculties, realms, and diverse distinctions in the skillful means appropriate to sentient beings. They could all receive and retain the Buddha-Dharma of the three periods of time, understand it themselves, and explain it to others.

They all skillfully abided in immeasurable mundane and supramundane dharmas and knew the true nature of all dharmas. They skillfully contemplated all conditioned and unconditioned dharmas and knew them to be nondual. In a single thought, they could realize the wisdom of all Buddhas of the three periods of time.

In each thought, they could manifest the attainment of complete and perfect enlightenment, causing all sentient beings to arouse the resolve to accomplish the Way. Within the object perceived by a single sentient being, they knew the realms of all sentient beings. Although they entered the Tathagata’s ground of all-knowledge, they never abandoned bodhisattva practices, nor did they abandon the bodhisattvas’ work, wisdom, and skillful means; yet they remained without anything done.

For the sake of each sentient being, they remained for immeasurable kalpas, though throughout countless kalpas they were difficult to encounter. They turned the wheel of the true Dharma and tamed sentient beings, never letting their efforts be in vain. They had completely fulfilled the pure practices and vows of all Buddhas of the three periods of time.

They had accomplished immeasurable virtues such as these, which all Tathagatas could not fully describe even throughout boundless kalpas.

Their names were:

Bodhisattva Samantabhadra, Bodhisattva Universal Eye, Bodhisattva Universal Transformation, Bodhisattva Universal Wisdom, Bodhisattva Universal Vision, Bodhisattva Universal Light, Bodhisattva Universal Contemplation, Bodhisattva Universal Illumination, Bodhisattva Universal Banner, and Bodhisattva Universal Awakening.

These great bodhisattvas, as numerous as the dust motes in ten ineffable hundreds of thousands of kotis of nayutas of Buddha-lands, had all accomplished Samantabhadra’s practices and vows, and had completely fulfilled their profound aspirations and great vows. Wherever any Buddha appeared in the world, they could go there and request that the Dharma wheel be turned. They skillfully received and preserved the Dharma-eye of the Buddhas and prevented the lineage of all Buddhas from being severed.

They skillfully knew the appearance of all Buddhas in the world, the successive predictions of their names and lands, their attainment of Buddhahood, and their turning of the Dharma wheel. In worlds without a Buddha, they manifested bodies and attained Buddhahood. They could purify all defiled sentient beings, eradicate every karmic obstruction of bodhisattvas, and enter the pure and unobstructed Dharma Realm.

At that time, the great Bodhisattva Samantabhadra entered a vast samadhi called Adornment with Buddha-Flowers.

When the Bodhisattva entered this samadhi, all worlds throughout the ten directions quaked in six ways and eighteen modes, and the great sound of Dharma was heard everywhere. Afterward, the Bodhisattva emerged from samadhi.

At that time, Bodhisattva Universal Wisdom, knowing that the great assembly had gathered, asked Bodhisattva Samantabhadra:

“Disciple of the Buddha, please expound:

“What are the bases of reliance of great bodhisattvas? What are their extraordinary perceptions? What are their practices?

Who are their spiritual friends? What constitutes their diligent vigor? How do their minds attain peace and security?

How do they bring sentient beings to maturity? What are their precepts? How do they know for themselves that they have received a prediction?

What does it mean to enter the bodhisattvas? What does it mean to enter the Tathagatas? What does it mean to enter the mental activities of sentient beings?

What does it mean to enter worlds? What does it mean to enter kalpas? How do they speak of the three periods of time?

How do they know the three periods of time? How do they arouse an untiring resolve? What are their differentiated wisdoms?

What are their dharanis? How do they expound the Buddhas? How do they arouse the resolve of Samantabhadra?

What are the Dharma practices of Samantabhadra? For what reasons do they give rise to great compassion? What are the causes and conditions for arousing the bodhi-mind?

What does it mean to give rise to a reverent mind toward spiritual friends? What are their purities? What are the paramitas?

What are their wisdoms of accordant awakening? What do they directly know? What are their powers?

What are their equalities? What are the statements of the true meaning of the Buddha-Dharma? What is their teaching of Dharma?

What do they retain? What is their eloquence? What are their masteries?

What is their nature of nonattachment? What are their minds of equality? What gives rise to wisdom?

What are their transformations? What are their sustaining powers? How do they attain great joy and consolation?

How do they deeply enter the Buddha-Dharma? What are their reliances? How do they arouse a fearless resolve?

How do they arouse a mind free from doubt? What is inconceivable? What are their skillful esoteric expressions?

What is their skillful discriminating wisdom? How do they enter samadhi? How do they enter universally?

What are their gates of liberation? What are their spiritual powers? What are their higher knowledges?

What are their liberations? What are their gardens and groves? What are their palaces?

What do they delight in? What are their adornments? How do they arouse an immovable resolve?

How do they avoid abandoning their profound and vast aspiration? How do they contemplate? How do they teach Dharma?

What are their purities? What are their seals? What is the illumination of their wisdom-light?

What is their unequalled abiding? What is their mind free from inferiority? What is their exalted mind, lofty as a mountain?

What is their ocean-like wisdom that enters unsurpassed bodhi? What is their abiding in accordance with reality? What is their adamantine resolve of the vows of the Great Vehicle?

What is their great initiation? What is their ultimate great undertaking? What is their indestructible faith?

What are their predictions? What is their dedication of roots of goodness? How do they attain wisdom?

How do they arouse a boundless and vast resolve? What are their treasuries? What are their disciplines?

What are their masteries? What is their unobstructed functioning? What is their unobstructed functioning with respect to sentient beings?

What is their unobstructed functioning with respect to lands? What is their unobstructed functioning with respect to dharmas? What is their unobstructed functioning with respect to bodies?

What is their unobstructed functioning with respect to vows? What is their unobstructed functioning with respect to realms? What is their unobstructed functioning with respect to wisdom?

What is their unobstructed functioning with respect to spiritual powers? What is their unobstructed functioning with respect to supernormal might? What is their unobstructed functioning with respect to powers?

What are their spiritual play and freedom? What are their realms? What are their powers?

What are their fearlessnesses? What are their unique qualities? What are their karmic activities?

What are their bodies? What are their bodily actions? What is their speech?

What is their pure cultivation of verbal karma? How do they obtain protection? How do they accomplish the great work?

What are their minds? How do they arouse the mind? How does their mind pervade everywhere?

What are their faculties? What are their bodies and minds? What are their profound and exalted minds?

What is their diligent cultivation? What is their decisive understanding? What is their decisive understanding that enters worlds?

What is their decisive understanding that enters the realm of sentient beings? What are their habitual tendencies? What do they grasp?

What do they cultivate? How do they accomplish the Buddha-Dharma? How do they retreat from the path of the Buddha-Dharma?

What is the path that transcends birth? What are their definitive dharmas? What is the path that gives rise to the Buddha-Dharma?

What are the names of these great beings? What is their path? What are their immeasurable paths?

What are their aids to the path? How do they cultivate the path? How do they adorn the path?

What are their legs? What are their hands? What are their bellies?

What are their treasuries? What are their hearts? What is their armor?

What are their weapons? What are their heads? What are their eyes?

What are their ears? What are their noses? What are their tongues?

What are their bodies? What are their minds? How do they walk?

How do they stand? How do they sit? How do they lie down?

What are their dwelling places? What are their spheres of activity? How do they contemplate?

How do they contemplate universally? What is their vigorous advance? What is their lion’s roar?

What is their pure giving? What is their pure morality? What is their pure patience?

What is their pure vigor? What is their pure concentration? What is their pure wisdom?

What is their pure loving-kindness? What is their pure compassion? What is their pure sympathetic joy?

What is their pure equanimity? What is meaning? What is Dharma?

What are the provisions of merit that aid the path? What are the provisions of wisdom that aid the path? What is the perfection of higher knowledge?

How do they seek the Dharma? How do they clearly understand the Dharma? How do they cultivate and practice the Dharma?

What are maras? What are the works of mara? How do they abandon the works of mara?

What does it mean to see the Buddha? What are the works of a Buddha? What are the works of conceit?

What are the works of wisdom? What is sustained by mara? What is sustained by the Buddha?

What is sustained by the Dharma? What is the work of dwelling in Tusita Heaven? Why do they disappear from Tusita Heaven?

Why do they manifest within a womb? What is their manifestation of subtle passage? Why do they manifest initial birth?

Why do they manifest a smile? Why do they manifest taking seven steps? Why do they manifest as youths?

Why do they manifest dwelling in the inner palace? Why do they manifest renunciation? Why do they manifest ascetic practices?

How do they proceed to the bodhimanda? How do they sit at the bodhimanda? What extraordinary signs appear when they sit at the bodhimanda?

Why do they manifest the subjugation of mara? What constitutes the powers of a Tathagata? How do they turn the Dharma wheel?

Why does the turning of the Dharma wheel give rise to pure dharmas? Why does the Tathagata, the Completely and Perfectly Enlightened One, manifest entry into nirvana?

“Excellent, Disciple of the Buddha! Please expound teachings such as these.”

At that time, Bodhisattva Samantabhadra told Universal Wisdom and all the bodhisattvas:

“Disciples of the Buddha, great bodhisattvas have ten bases of reliance:

“They rely upon the bodhi-mind, because they never forget it.

“They rely upon spiritual friends, because they are united as one.

“They rely upon roots of goodness, because they cultivate and increase them.

“They rely upon the paramitas, because they cultivate them to perfection.

“They rely upon all dharmas, because they ultimately transcend them.

“They rely upon great vows, because these increase bodhi.

“They rely upon all practices, because they universally accomplish them.

“They rely upon all bodhisattvas, because they share a single wisdom.

“They rely upon making offerings to all Buddhas, because their faith is pure.

“They rely upon all Tathagatas, because, like compassionate fathers, the Tathagatas instruct them without cease.

“If bodhisattvas abide in these bases of reliance, they become a basis for the Tathagata’s unsurpassed great wisdom.

“Disciples of the Buddha, great bodhisattvas have ten extraordinary perceptions:

“They perceive all roots of goodness as their own roots of goodness.

“They perceive all roots of goodness as seeds of bodhi.

“They perceive all sentient beings as vessels for bodhi.

“They perceive all vows as their own vows.

“They perceive transcendence in all dharmas.

“They perceive all practices as their own practices.

“They perceive all dharmas as the Buddha-Dharma.

“They perceive all words concerning dharmas as words of the Way.

“They perceive all Buddhas as compassionate fathers.

“They perceive all Tathagatas as nondual.

“If bodhisattvas abide in these ten perceptions, they attain unsurpassed skill in perception.

“Disciples of the Buddha, great bodhisattvas have ten kinds of practice:

“The practice concerning all sentient beings, because they bring them all to maturity.

“The practice of seeking all Dharma, because they study and train in everything.

“The practice of all roots of goodness, because they cause them all to increase.

“The practice of all samadhis, because their minds are single and undistracted.

“The practice of all wisdom, because there is nothing they do not clearly know.

“The practice of all cultivation, because there is nothing they cannot cultivate.

“The practice concerning all Buddha-lands, because they adorn them all.

“The practice concerning all spiritual friends, because they respectfully make offerings to them.

“The practice concerning all Tathagatas, because they honor and attend upon them.

“The practice of all spiritual powers, because they transform with sovereign mastery.

“If bodhisattvas abide in these ten practices, they attain the practice of the Tathagata’s unsurpassed great wisdom.

“Disciples of the Buddha, great bodhisattvas have ten kinds of spiritual friends:

“Spiritual friends who cause them to abide in the bodhi-mind.

“Spiritual friends who cause them to produce roots of goodness.

“Spiritual friends who cause them to practice the various gates of the paramitas.

“Spiritual friends who cause them to attain liberation in all dharmas.

“Spiritual friends who cause them to bring all sentient beings to maturity.

“Spiritual friends who cause them to attain definitive eloquence.

“Spiritual friends who cause them to remain undefiled and unattached to all worlds.

“Spiritual friends who cause them to practice throughout all kalpas without weariness.

“Spiritual friends who cause them to abide in the practices of Samantabhadra.

“Spiritual friends who cause them to enter the wisdom entered by all Buddhas.

“Disciples of the Buddha, great bodhisattvas have ten kinds of diligent vigor:

“They diligently and vigorously teach and tame all sentient beings.

“They diligently and vigorously enter all dharmas deeply.

“They diligently and vigorously adorn and purify all worlds.

“They diligently and vigorously cultivate everything studied by bodhisattvas.

“They diligently and vigorously eradicate all evils of sentient beings.

“They diligently and vigorously prevent all suffering in the three evil paths.

“They diligently and vigorously crush all armies of mara.

“They diligently and vigorously vow to become pure eyes for all sentient beings.

“They diligently and vigorously make offerings to all Buddhas.

“They diligently and vigorously cause all Tathagatas to rejoice.

“If bodhisattvas abide in these ten kinds of diligent vigor, they perfect the Tathagata’s unsurpassed paramita of vigor.

“Disciples of the Buddha, great bodhisattvas have ten kinds of mental peace and security:

“Because they themselves abide in the bodhi-mind and cause others to abide in the bodhi-mind, their minds attain peace and security.

“Because they themselves have ultimately abandoned anger and contention and cause others to abandon anger and contention, their minds attain peace and security.

“Because they themselves abandon the ways of foolish ordinary beings and cause others to abandon the ways of foolish ordinary beings, their minds attain peace and security.

“Because they themselves diligently cultivate roots of goodness and cause others diligently to cultivate roots of goodness, their minds attain peace and security.

“Because they themselves abide on the path of the paramitas and cause others to abide on the path of the paramitas, their minds attain peace and security.

“Because they themselves are born into the family of the Buddhas and cause others to be born into the family of the Buddhas, their minds attain peace and security.

“Because they themselves deeply enter the true Dharma that is devoid of intrinsic nature and cause others to enter the true Dharma that is devoid of intrinsic nature, their minds attain peace and security.

“Because they themselves never malign any Buddha-Dharma and cause others never to malign any Buddha-Dharma, their minds attain peace and security.

“Because they themselves fulfill the vow for the bodhi of all-knowledge and cause others to fulfill the vow for the bodhi of all-knowledge, their minds attain peace and security.

“Because they themselves deeply enter the inexhaustible treasury of wisdom of all Tathagatas and cause others to enter the inexhaustible treasury of wisdom of all Tathagatas, their minds attain peace and security.

“If bodhisattvas abide in these states of mental peace and security, they attain the peace and security of the Tathagata’s unsurpassed great wisdom.

“Disciples of the Buddha, great bodhisattvas have ten ways of bringing sentient beings to maturity:

“They bring sentient beings to maturity through giving.

“They bring sentient beings to maturity through their physical forms.

“They bring sentient beings to maturity through teaching the Dharma.

“They bring sentient beings to maturity through shared conduct.

“They bring sentient beings to maturity through nonattachment.

“They bring sentient beings to maturity by revealing bodhisattva practices.

“They bring sentient beings to maturity by clearly displaying all worlds.

“They bring sentient beings to maturity by displaying the great majesty of the Buddha-Dharma.

“They bring sentient beings to maturity through manifestations of spiritual powers.

“They bring sentient beings to maturity through subtle and skillful means.

“Bodhisattvas use these ten dharmas to bring the realm of sentient beings to maturity.

“Disciples of the Buddha, great bodhisattvas have ten kinds of precepts:

“The precept of never abandoning the bodhi-mind.

“The precept of remaining far removed from the stages of the Two Vehicles.

“The precept of contemplating the benefit of all sentient beings.

“The precept of causing all sentient beings to abide in the Buddha-Dharma.

“The precept of cultivating everything studied by bodhisattvas.

“The precept of having no acquisition with respect to any dharma.

“The precept of dedicating all roots of goodness to bodhi.

“The precept of not craving or clinging to any body of a Tathagata.

“The precept of contemplating all dharmas as free from defiled attachment.

“The precept of disciplining the faculties.

“If bodhisattvas abide in these precepts, they attain the Tathagata’s unsurpassed, vast paramita of morality.

“Disciples of the Buddha, great bodhisattvas have ten dharmas of prediction through which they know that they themselves have received a prediction:

“By arousing the bodhi-mind with a supreme intention, they know that they have received a prediction.

“By never growing weary of or abandoning bodhisattva practices, they know that they have received a prediction.

“By practicing bodhisattva practices throughout all kalpas, they know that they have received a prediction.

“By cultivating all Buddha-Dharmas, they know that they have received a prediction.

“By possessing exclusively profound faith in all teachings of the Buddhas, they know that they have received a prediction.

“By cultivating all roots of goodness and bringing them to accomplishment, they know that they have received a prediction.

“By establishing all sentient beings in the Buddha’s bodhi, they know that they have received a prediction.

“By being united and nondual with all spiritual friends, they know that they have received a prediction.

“By perceiving every spiritual friend as a Buddha, they know that they have received a prediction.

“By constantly and diligently guarding their original bodhi-vow, they know that they have received a prediction.

“Disciples of the Buddha, great bodhisattvas have ten dharmas for entering the bodhisattvas:

“They enter their original vows. They enter their practices. They enter their assemblies. They enter their paramitas. They enter their accomplishments. They enter their differentiated vows. They enter their various understandings. They enter the adornment of Buddha-lands. They enter the sovereign mastery of spiritual powers. They enter the manifestation of taking birth.

“Through these ten dharmas, bodhisattvas universally enter all bodhisattvas of the three periods of time.

“Disciples of the Buddha, great bodhisattvas have ten dharmas for entering the Tathagatas:

“They enter boundless attainment of complete enlightenment. They enter boundless turning of the Dharma wheel. They enter boundless skillful means of Dharma. They enter boundless distinctions of voice. They enter boundless taming of sentient beings. They enter boundless sovereign mastery of spiritual powers. They enter boundless varieties of bodies. They enter boundless samadhis. They enter boundless powers and fearlessnesses. They enter boundless manifestations of nirvana.

“Through these ten dharmas, bodhisattvas universally enter all Tathagatas of the three periods of time.

“Disciples of the Buddha, great bodhisattvas have ten dharmas for entering the activities of sentient beings:

“They enter the past activities of all sentient beings.

“They enter the future activities of all sentient beings.

“They enter the present activities of all sentient beings.

“They enter the wholesome activities of all sentient beings.

“They enter the unwholesome activities of all sentient beings.

“They enter the mental activities of all sentient beings.

“They enter the activities of the faculties of all sentient beings.

“They enter the activities of the understandings of all sentient beings.

“They enter the activities of the afflictions and habitual tendencies of all sentient beings.

“They enter the activities concerning the proper and improper times for teaching and taming all sentient beings.

“Through these dharmas, bodhisattvas universally enter the activities of all sentient beings.

“Disciples of the Buddha, great bodhisattvas have ten ways of entering worlds:

“They enter defiled worlds. They enter pure worlds. They enter small worlds. They enter great worlds. They enter worlds within dust motes. They enter subtle worlds. They enter inverted worlds. They enter upright worlds. They enter worlds with Buddhas. They enter worlds without Buddhas.

“Through these, bodhisattvas universally enter all worlds throughout the ten directions.

“Disciples of the Buddha, great bodhisattvas have ten ways of entering kalpas:

“They enter past kalpas. They enter future kalpas. They enter present kalpas. They enter countable kalpas. They enter uncountable kalpas. They enter countable kalpas as uncountable kalpas. They enter uncountable kalpas as countable kalpas. They enter all kalpas as non-kalpas. They enter non-kalpas as all kalpas. They enter all kalpas as a single thought.

“Through these dharmas, bodhisattvas universally enter all kalpas.

“Disciples of the Buddha, great bodhisattvas have ten ways of speaking of the three periods of time:

“They speak of the past in terms of the past. They speak of the future in terms of the past. They speak of the present in terms of the past. They speak of the past in terms of the future. They speak of the present in terms of the future. They speak of the inexhaustible in terms of the future. They speak of the past in terms of the present. They speak of the future in terms of the present. They speak of equality in terms of the present. They speak of the three periods of time as a single thought in terms of the present.

“Through these dharmas, bodhisattvas speak universally of the three periods of time.

“Great bodhisattvas have ten ways of knowing the three periods of time:

“They know their various establishments. They know their various languages. They know their various doctrines. They know their various rules. They know their various praises. They know their various ordinances. They know their provisional designations. They know their inexhaustibility. They know their quiescent cessation. They know that all are empty.

“Through these, bodhisattvas universally know all dharmas of the three periods of time.

“Disciples of the Buddha, great bodhisattvas arouse ten kinds of tireless and unwearying resolve:

“Their minds are tireless and unwearying in making offerings to all Buddhas.

“Their minds are tireless and unwearying in drawing near to all spiritual friends.

“Their minds are tireless and unwearying in seeking all Dharma.

“Their minds are tireless and unwearying in hearing the true Dharma.

“Their minds are tireless and unwearying in proclaiming the true Dharma.

“Their minds are tireless and unwearying in teaching and taming all sentient beings.

“Their minds are tireless and unwearying in establishing all sentient beings in the Buddha’s bodhi.

“Their minds are tireless and unwearying in practicing bodhisattva practices in each world throughout ineffable, ineffably many kalpas.

“Their minds are tireless and unwearying in traveling throughout all worlds.

“Their minds are tireless and unwearying in contemplating and reflecting upon all Buddha-Dharmas.

“If bodhisattvas abide in these dharmas, they attain the Tathagata’s tireless and unsurpassed great wisdom.

“Disciples of the Buddha, great bodhisattvas have ten kinds of differentiated wisdom:

“Differentiated wisdom that knows sentient beings. Differentiated wisdom that knows the faculties. Differentiated wisdom that knows karmic results. Differentiated wisdom that knows taking birth. Differentiated wisdom that knows worlds. Differentiated wisdom that knows the Dharma Realm. Differentiated wisdom that knows all Buddhas. Differentiated wisdom that knows all dharmas. Differentiated wisdom that knows the three periods of time. Differentiated wisdom that knows all languages of the Way.

“If bodhisattvas abide in these dharmas, they attain the Tathagata’s unsurpassed and vast differentiated wisdom.

“Disciples of the Buddha, great bodhisattvas have ten kinds of dharani:

“The dharani of hearing and retention, because they retain all dharmas without forgetting them.

“The dharani of cultivation and practice, because they skillfully contemplate all dharmas in accordance with reality.

“The dharani of reflection, because they clearly know the nature of all dharmas.

“The dharani of Dharma-radiance, because it illuminates the inconceivable Buddha-Dharma.

“The dharani of samadhi, because in the presence of all Buddhas everywhere they hear the true Dharma with undistracted minds.

“The dharani of the perfect voice, because they clearly understand inconceivable voices and languages.

“The dharani of the three periods of time, because they expound the inconceivable Buddha-Dharmas of the three periods of time.

“The dharani of manifold eloquence, because they expound boundless Buddha-Dharmas.

“The dharani that gives rise to unobstructed hearing, because they can hear the Dharma spoken by ineffably many Buddhas.

“The dharani of all Buddha-Dharmas, because they abide in the Tathagata’s powers and fearlessnesses.

“If bodhisattvas wish to attain these dharanis, they should diligently cultivate and study them.

“Disciples of the Buddha, great bodhisattvas speak of ten Buddhas:

“The Buddha of attaining complete enlightenment. The Buddha of vows. The Buddha of karmic results. The Buddha of sustaining and preserving. The Buddha of nirvana. The Buddha of the Dharma Realm. The Buddha of mind. The Buddha of samadhi. The Buddha of original nature. The Buddha who accords with beings’ inclinations.

“Disciples of the Buddha, great bodhisattvas arouse ten resolves of Samantabhadra:

“They arouse the resolve of great loving-kindness, to rescue and protect all sentient beings.

“They arouse the resolve of great compassion, to undergo suffering in place of all sentient beings.

“They arouse the resolve to give everything, relinquishing all possessions.

“They arouse the resolve that places mindfulness of all-knowledge foremost, because they delight in seeking all Buddha-Dharmas.

“They arouse the resolve to adorn themselves with virtues, because they study all bodhisattva practices.

“They arouse an adamantine resolve, because they never forget it in any place where they take birth.

“They arouse an ocean-like resolve, because all pure dharmas flow into it.

“They arouse a resolve like Mount Sumeru, because they patiently endure all malicious words.

“They arouse a resolve of peace and security, because they bestow fearlessness upon all sentient beings.

“They arouse the resolve for ultimate prajnaparamita, because they skillfully contemplate all dharmas as nonexistent.

“If bodhisattvas abide in these resolves, they quickly accomplish the skillful wisdom of Samantabhadra.

“Disciples of the Buddha, great bodhisattvas have ten Dharma practices of Samantabhadra:

“The Dharma practice of Samantabhadra of vowing to abide throughout all future kalpas.

“The Dharma practice of Samantabhadra of vowing respectfully to make offerings to all future Buddhas.

“The Dharma practice of Samantabhadra of vowing to establish all sentient beings in the practices of Bodhisattva Samantabhadra.

“The Dharma practice of Samantabhadra of vowing to accumulate all roots of goodness.

“The Dharma practice of Samantabhadra of vowing to enter all paramitas.

“The Dharma practice of Samantabhadra of vowing to perfect all bodhisattva practices.

“The Dharma practice of Samantabhadra of vowing to adorn all worlds.

“The Dharma practice of Samantabhadra of vowing to be born in all Buddha-lands.

“The Dharma practice of Samantabhadra of vowing skillfully to contemplate all dharmas.

“The Dharma practice of Samantabhadra of vowing to attain unsurpassed bodhi in every Buddha-land.

“If bodhisattvas diligently cultivate these dharmas, they quickly fulfill the practices and vows of Samantabhadra.

“Disciples of the Buddha, great bodhisattvas contemplate sentient beings in ten ways and thereby give rise to great compassion:

“They contemplate sentient beings as having no refuge or support and thereby give rise to great compassion.

“They contemplate sentient beings as unruly by nature and thereby give rise to great compassion.

“They contemplate sentient beings as impoverished and devoid of roots of goodness and thereby give rise to great compassion.

“They contemplate sentient beings as perpetually sunk in deluded sleep and thereby give rise to great compassion.

“They contemplate sentient beings as committing unwholesome deeds and thereby give rise to great compassion.

“They contemplate sentient beings as bound by the fetters of desire and thereby give rise to great compassion.

“They contemplate sentient beings as submerged in the ocean of birth and death and thereby give rise to great compassion.

“They contemplate sentient beings as continually afflicted by the suffering of illness and thereby give rise to great compassion.

“They contemplate sentient beings as having no desire for wholesome dharmas and thereby give rise to great compassion.

“They contemplate sentient beings as having lost the Buddha-Dharma and thereby give rise to great compassion.

“Bodhisattvas constantly contemplate sentient beings with these thoughts.

“Disciples of the Buddha, great bodhisattvas have ten causes and conditions for arousing the bodhi-mind:

“They arouse the bodhi-mind in order to teach and tame all sentient beings.

“They arouse the bodhi-mind in order to eradicate all suffering of sentient beings.

“They arouse the bodhi-mind in order to bestow complete peace and happiness upon all sentient beings.

“They arouse the bodhi-mind in order to end the ignorance of all sentient beings.

“They arouse the bodhi-mind in order to bestow the Buddha’s wisdom upon all sentient beings.

“They arouse the bodhi-mind in order respectfully to make offerings to all Buddhas.

“They arouse the bodhi-mind in order to accord with the Buddha’s teachings and cause all Buddhas to rejoice.

“They arouse the bodhi-mind in order to behold the physical forms, marks, and characteristics of all Buddhas.

“They arouse the bodhi-mind in order to enter the vast wisdom of all Buddhas.

“They arouse the bodhi-mind in order to manifest the powers and fearlessnesses of all Buddhas.

“When bodhisattvas arouse the resolve for unsurpassed bodhi in order to awaken to and enter the wisdom that knows all modes, they should, while drawing near to and making offerings to spiritual friends, give rise to ten kinds of mind:

“A mind devoted to providing and serving. A joyful mind. A mind that does not oppose. An accordant mind. A mind that seeks nothing else. A single-minded mind. A mind sharing the same roots of goodness. A mind sharing the same vows. The mind of a Tathagata. A mind sharing the same fulfillment of practices.

“If great bodhisattvas have aroused such minds, they attain ten kinds of purity:

“Purity of profound aspiration, because they reach the ultimate and never fail.

“Purity of physical form, because they manifest according to what is appropriate.

“Purity of voice, because they thoroughly understand all languages.

“Purity of eloquence, because they skillfully expound boundless Buddha-Dharmas.

“Purity of wisdom, because they abandon all darkness of ignorance.

“Purity of taking birth, because they possess the bodhisattvas’ power of sovereign mastery.

“Purity of retinues, because they bring to accomplishment the roots of goodness of sentient beings who practiced together with them in the past.

“Purity of karmic results, because they eradicate all karmic obstructions.

“Purity of great vows, because their nature is nondual with that of all bodhisattvas.

“Purity of meritorious practice, because they transcend through the practices of Samantabhadra.

“Disciples of the Buddha, great bodhisattvas have ten kinds of paramita:

“The paramita of giving, because they relinquish all possessions.

“The paramita of morality, because they purify the Buddha’s precepts.

“The paramita of patience, because they abide in the Buddha’s patience.

“The paramita of vigor, because they never retreat from anything they undertake.

“The paramita of meditation, because they maintain mindfulness of a single object.

“Prajnaparamita, because they contemplate all dharmas in accordance with reality.

“The paramita of knowledge, because they enter the Buddha’s powers.

“The paramita of vows, because they fulfill the great vows of Samantabhadra.

“The paramita of spiritual powers, because they manifest all functions with sovereign mastery.

“The paramita of Dharma, because they universally comprehend all Buddha-Dharmas.

“If bodhisattvas abide in these dharmas, they perfect the Tathagata’s unsurpassed paramita of great wisdom.

“Disciples of the Buddha, great bodhisattvas have ten wisdoms of accordant awakening:

“The wisdom of accordant awakening to the immeasurable distinctions among all worlds.

“The wisdom of accordant awakening to the inconceivability of the realms of all sentient beings.

“The wisdom of accordant awakening to all dharmas, whereby one enters many dharmas and many enter one dharma.

“The wisdom of accordant awakening to the vastness of the entire Dharma Realm.

“The wisdom of accordant awakening to the ultimate extent of the entire realm of space.

“The wisdom of accordant awakening to the entry of all worlds into the past.

“The wisdom of accordant awakening to the entry of all worlds into the future.

“The wisdom of accordant awakening to the entry of all worlds into the present.

“The wisdom of accordant awakening whereby the immeasurable practices and vows of all Tathagatas are fulfilled within a single wisdom.

“The wisdom of accordant awakening whereby the Buddhas of the three periods of time all transcend through the same practice.

“If bodhisattvas abide in these dharmas, they attain the radiance of sovereign mastery over all dharmas, fulfill all their vows, and, within a single thought, clearly understand all Buddha-Dharmas and attain complete and perfect enlightenment.

“Disciples of the Buddha, great bodhisattvas have ten kinds of direct knowledge:

“They know the single characteristic of all dharmas.

“They know the immeasurable characteristics of all dharmas.

“They know all dharmas within a single thought.

“They know without obstruction the mental activities of all sentient beings.

“They know the equality of the faculties of all sentient beings.

“They know the present activity of the afflictions and habitual tendencies of all sentient beings.

“They know the present activity of the mental tendencies of all sentient beings.

“They know the present wholesome and unwholesome activities of all sentient beings.

“They know the sovereign mastery, sustaining, and transformations of all bodhisattvas’ vows and practices.

“They know all Tathagatas who possess the Ten Powers and attain complete and perfect enlightenment.

“If bodhisattvas abide in these dharmas, they attain all skillful means.

“Disciples of the Buddha, great bodhisattvas have ten kinds of power:

“The power to enter the intrinsic nature of all dharmas.

“The power to enter all dharmas as transformations.

“The power to enter all dharmas as illusions.

“The power to enter all dharmas as Buddha-Dharma.

“The power to remain undefiled and unattached with respect to all dharmas.

“The power to understand all dharmas with utmost clarity.

“The power never to abandon a reverent mind toward any spiritual friend.

“The power to cause all roots of goodness to lead toward the unsurpassed King of Wisdom.

“The power to possess profound faith in all Buddha-Dharmas without maligning them.

“The power skillfully to prevent the mind of all-knowledge from retreating.

“If bodhisattvas abide in these dharmas, they possess the Tathagata’s unsurpassed powers.

“Disciples of the Buddha, great bodhisattvas have ten kinds of equality:

“Equality toward all sentient beings. Equality of all dharmas. Equality of all lands. Equality of all profound aspirations. Equality of all roots of goodness. Equality of all bodhisattvas. Equality of all vows. Equality of all paramitas. Equality of all practices. Equality of all Buddhas.

“If bodhisattvas abide in these dharmas, they attain the unsurpassed Dharma of equality of all Buddhas.

“Disciples of the Buddha, great bodhisattvas have ten statements of the true meaning of the Buddha-Dharma:

“All dharmas are merely names. All dharmas resemble illusions. All dharmas resemble shadows. All dharmas arise only through conditions. All dharmas are the purification of karma. All dharmas are fashioned only by written symbols. All dharmas are the limit of reality. All dharmas are signless. All dharmas are the ultimate truth. All dharmas are the Dharma Realm.

“If bodhisattvas abide in these dharmas, they skillfully enter the unsurpassed true meaning of the wisdom that knows all modes.

“Disciples of the Buddha, great bodhisattvas teach ten kinds of Dharma:

“They teach the extremely profound Dharma. They teach the vast Dharma. They teach various kinds of Dharma. They teach the Dharma of all-knowledge. They teach the Dharma that accords with the paramitas. They teach the Dharma that gives rise to the Tathagata’s powers. They teach the Dharma corresponding to the three periods of time. They teach the Dharma that prevents bodhisattvas from retreating. They teach the Dharma that praises the virtues of the Buddhas. They teach the Dharma whereby all bodhisattvas study the equality of all Buddhas and accord with the realms of all Tathagatas.

“If bodhisattvas abide in these dharmas, they attain the Tathagata’s unsurpassed skill in teaching Dharma.

“Disciples of the Buddha, great bodhisattvas have ten dharmas of retention:

“They retain all accumulated merit and roots of goodness.

“They retain the Dharma expounded by all Tathagatas.

“They retain all analogies.

“They retain the gates to the principles and purports of all dharmas.

“They retain all gates that give rise to dharanis.

“They retain all means of dispelling doubts.

“They retain the Dharma that brings all bodhisattvas to accomplishment.

“They retain the gates of equality samadhi taught by all Tathagatas.

“They retain the gates that illuminate all dharmas.

“They retain the powers of spiritual play and freedom of all Buddhas.

“If bodhisattvas abide in these dharmas, they attain the sustaining power of the Tathagata’s unsurpassed great wisdom.

“Disciples of the Buddha, great bodhisattvas have ten kinds of eloquence:

“Eloquence free from discrimination with respect to all dharmas.

“Eloquence free from contrivance with respect to all dharmas.

“Eloquence free from attachment with respect to all dharmas.

“Eloquence that penetrates the empty nature of all dharmas.

“Eloquence free from doubt and obscurity with respect to all dharmas.

“Eloquence empowered by the Buddhas with respect to all dharmas.

“Eloquence arising from personal awakening to all dharmas.

“Eloquence skillful in the distinctions of phrases and clauses concerning all dharmas.

“Eloquence that speaks truthfully concerning all dharmas.

“Eloquence that accords with the minds of all sentient beings and causes them to rejoice.

“If bodhisattvas abide in these dharmas, they attain the Tathagata’s unsurpassed and wondrously skillful eloquence.

“Disciples of the Buddha, great bodhisattvas have ten kinds of sovereign mastery:

“Sovereign mastery in teaching and taming all sentient beings.

“Sovereign mastery in universally illuminating all dharmas.

“Sovereign mastery in cultivating all practices and roots of goodness.

“Sovereign mastery of vast wisdom.

“Sovereign mastery of precepts free from intentional contrivance.

“Sovereign mastery in dedicating all roots of goodness to bodhi.

“Sovereign mastery of vigor that never retreats.

“Sovereign mastery of wisdom that crushes all maras.

“Sovereign mastery in causing beings to arouse the bodhi-mind according to their inclinations.

“Sovereign mastery in manifesting the attainment of complete enlightenment according to what is appropriate for those to be taught.

“If bodhisattvas abide in these dharmas, they attain the sovereign mastery of the Tathagata’s unsurpassed great wisdom.

“Disciples of the Buddha, great bodhisattvas have ten dharmas of nonattachment:

“Nonattachment to all worlds.

“Nonattachment to all sentient beings.

“Nonattachment to all dharmas.

“Nonattachment to all undertakings.

“Nonattachment to all roots of goodness.

“Nonattachment to all places of birth.

“Nonattachment to all vows.

“Nonattachment to all practices.

“Nonattachment to all bodhisattvas.

“Nonattachment to all Buddhas.

“If bodhisattvas abide in these dharmas, they can quickly transform all perceptions and attain unsurpassed pure wisdom.

“Disciples of the Buddha, great bodhisattvas have ten kinds of impartial mind:

“An impartial mind in accumulating all virtues.

“An impartial mind in arousing all differentiated vows.

“An impartial mind toward the bodies of all sentient beings.

“An impartial mind toward the karmic results of all sentient beings.

“An impartial mind toward all dharmas.

“An impartial mind toward the purity and impurity of all lands.

“An impartial mind toward all understandings of sentient beings.

“An impartial mind toward all practices, without discrimination.

“An impartial mind toward the powers and fearlessnesses of all Buddhas.

“An impartial mind toward the wisdom of all Tathagatas.

“If bodhisattvas abide in these, they attain the Tathagata’s unsurpassed mind of great equality.

“Disciples of the Buddha, great bodhisattvas have ten dharmas that give rise to wisdom:

“Knowing all sentient beings’ understandings gives rise to wisdom.

“Knowing the manifold distinctions among all Buddha-lands gives rise to wisdom.

“Knowing the limits of the ten directions gives rise to wisdom.

“Knowing all worlds, whether inverted, upright, and so forth, gives rise to wisdom.

“Knowing the single nature, manifold natures, and vast abiding of all dharmas gives rise to wisdom.

“Knowing all the many kinds of bodies gives rise to wisdom.

“Knowing all inverted delusions of the world without attachment gives rise to wisdom.

“Knowing that all dharmas ultimately transcend through a single path gives rise to wisdom.

“Knowing that the Tathagata’s spiritual powers can enter the entire Dharma Realm gives rise to wisdom.

“Knowing that the Buddha-seed in all sentient beings throughout the three periods of time is never severed gives rise to wisdom.

“If bodhisattvas abide in these dharmas, they thoroughly understand everything concerning all dharmas.

“Disciples of the Buddha, great bodhisattvas have ten kinds of transformation:

“Transformations of all sentient beings. Transformations of all bodies. Transformations of all lands. Transformations of all offerings. Transformations of all voices. Transformations of all practices and vows. Transformations for teaching and taming all sentient beings. Transformations of attaining complete enlightenment. Transformations of teaching Dharma. Transformations of empowering and sustaining.

“If bodhisattvas abide in these dharmas, they perfect all unsurpassed dharmas of transformation.

“Disciples of the Buddha, great bodhisattvas have ten sustaining powers:

“The sustaining power of the Buddhas. The sustaining power of the Dharma. The sustaining power of sentient beings. The sustaining power of karma. The sustaining power of practices. The sustaining power of vows. The sustaining power of realms. The sustaining power of time. The sustaining power of goodness. The sustaining power of wisdom.

“If bodhisattvas abide in these dharmas, they attain unsurpassed sovereign mastery of sustaining power with respect to all dharmas.”