大方廣佛華嚴經

Children of the Buddhas! A great bodhisattva manifests dwelling in the mother’s womb for ten reasons:

A great bodhisattva, wishing to bring to accomplishment sentient beings of limited minds and shallow understanding, does not want them to think: “This bodhisattva has now been spontaneously born through transformation; his wisdom and roots of goodness were all attained naturally and did not arise from diligent cultivation.” For this reason, the bodhisattva manifests dwelling in the mother’s womb. This is the first reason.

A great bodhisattva manifests dwelling in the mother’s womb in order to bring to maturity his parents, relatives, and those sentient beings who cultivated roots of goodness together with him in previous lives. Why is this? Because these people must see the bodhisattva dwelling in the mother’s womb before the roots of goodness they already possess can be brought to maturity. This is the second reason.

When a great bodhisattva enters the mother’s womb, he constantly abides in right mindfulness and right awareness, without confusion. After dwelling in the mother’s womb, the bodhisattva’s mind remains ever rightly mindful and is never disordered. This is the third reason.

While dwelling in the mother’s womb, a great bodhisattva constantly expounds the Dharma. Great bodhisattvas from worlds throughout the ten directions, together with Shakra, Brahma, and the Four Heavenly Kings, Protectors of the World, all come and assemble. He enables them all to attain immeasurable spiritual powers and boundless wisdom. While dwelling in the mother’s womb, the great bodhisattva perfects such excellent functioning of eloquence. This is the fourth reason.

While dwelling in the mother’s womb, a great bodhisattva convenes a great assembly and, through the power of his original vows, teaches and transforms the entire assembly of bodhisattvas. This is the fifth reason.

When a great bodhisattva attains Buddhahood among humankind, he must possess the most excellent mode of birth. For this reason, he manifests dwelling in the mother’s womb. This is the sixth reason.

While a great bodhisattva dwells in the mother’s womb, all sentient beings throughout the great trichiliocosm see the bodhisattva as clearly as they see their own reflections appearing in a mirror. At that time, devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and others possessed of great resolve all come to the bodhisattva’s dwelling place to reverently make offerings. This is the seventh reason.

While a great bodhisattva dwells in the mother’s womb, all bodhisattvas in their final birth who are dwelling in their mothers’ wombs throughout the ten directions come and assemble together to expound a great convocation Dharma gateway called the Treasury of Vast Wisdom. This is the eighth reason.

While dwelling in the mother’s womb, a great bodhisattva enters the samadhi of the Stainless Treasury. Through the power of this samadhi, he manifests within the mother’s womb a vast palace, magnificently and beautifully adorned, with which even the palace of Tushita Heaven cannot compare. Yet his mother’s body remains peaceful, secure, and entirely unharmed. This is the ninth reason.

While dwelling in the mother’s womb, a great bodhisattva uses his awesome spiritual power to prepare offerings called the Great Treasury of Stainless Merit Revealed. These offerings extend throughout all worlds in the ten directions to be presented to all Buddha-Tathagatas. Those Tathagatas then expound for the great bodhisattva boundless bodhisattva teachings within the Treasury of the Dharma Realm. This is the tenth reason.

If bodhisattvas clearly comprehend these ten reasons for manifesting dwelling in the mother’s womb, they can manifest the most profound and subtle passages of spiritual development.

Children of the Buddhas! A great bodhisattva has ten most profound and subtle passages of spiritual development:

While dwelling in the mother’s womb, the great bodhisattva manifests the initial generation of bodhicitta and proceeds through the stage of consecration.

While dwelling in the mother’s womb, he manifests dwelling in the palace of Tushita Heaven.

While dwelling in the mother’s womb, he manifests his first birth.

While dwelling in the mother’s womb, he manifests as a youth.

While dwelling in the mother’s womb, he manifests dwelling in the royal palace.

While dwelling in the mother’s womb, he manifests renouncing the household life.

While dwelling in the mother’s womb, he manifests practicing austerities, proceeding to sit at the site of enlightenment, and attaining Perfect and Complete Enlightenment.

While dwelling in the mother’s womb, he manifests turning the Dharma wheel.

While dwelling in the mother’s womb, he manifests entering nirvana.

While dwelling in the mother’s womb, he manifests the great subtlety: namely, all bodhisattva practices and the immeasurable, distinct gateways of the sovereign spiritual powers of all Tathagatas.

If bodhisattvas abide in these ten most profound and subtle gateways of spiritual development, they attain the Tathagata’s supreme, exceedingly profound and subtle great wisdom.

Children of the Buddhas! A great bodhisattva has ten aspects of birth:

He is born having left delusion far behind, with right mindfulness and right awareness.

He is born emitting a vast net of light that universally illuminates the great trichiliocosm.

He is born abiding in his final existence, never again to assume a subsequent body.

He is born without birth and without arising.

He is born knowing the three realms to be like an illusion.

He is born universally manifesting bodies throughout the worlds of the ten directions.

He is born realizing the body of wisdom that knows all modes.

He is born emitting the light of all Buddhas, universally awakening all sentient beings.

He is born entering the samadhi of contemplation through great wisdom.

When the bodhisattva is born, he causes all Buddha lands to quake, liberates all sentient beings, eradicates all evil destinies, eclipses all maras, and immeasurable bodhisattvas come and assemble.

These are the ten aspects of birth of a great bodhisattva, which he manifests in this way in order to tame sentient beings.

Children of the Buddhas! A great bodhisattva manifests a smile and makes a vow in his heart for ten reasons:

The great bodhisattva thinks: “The entire world is submerged in the mire of sensual desire. Apart from me, there is no one who can strive to rescue it.” Having known and reflected in this way, the bodhisattva joyfully smiles and makes a vow in his heart.

He further thinks: “The entire world has been blinded by afflictions. I alone am now one who possesses complete wisdom.” Having known and reflected in this way, the bodhisattva joyfully smiles and makes a vow in his heart.

He further thinks: “Through this provisionally designated body, I shall now attain the Tathagata’s unsurpassed Dharma body, which is born throughout and pervades the three periods of time.” Having known and reflected in this way, the bodhisattva joyfully smiles and makes a vow in his heart.

At that time, the bodhisattva uses his unobstructed vision to observe all Brahma devas and all the Great Sovereign Devas throughout the ten directions, and he thinks: “These sentient beings all consider themselves to possess great wisdom and power.” Having known and reflected in this way, the bodhisattva joyfully smiles and makes a vow in his heart.

At that time, the bodhisattva observes sentient beings who had long cultivated roots of goodness but have now lost them through regression. Having known and reflected in this way, the bodhisattva joyfully smiles and makes a vow in his heart.

The bodhisattva observes that although the seeds planted by beings in the world are few, the fruits they obtain are exceedingly abundant. Having known and reflected in this way, he joyfully smiles and makes a vow in his heart.

The bodhisattva observes that all sentient beings who receive the Buddha’s teaching and transformation will certainly obtain benefit. Having known and reflected in this way, the bodhisattva joyfully smiles and makes a vow in his heart.

The bodhisattva observes that in past lives, bodhisattvas who practiced together with him became attached to other matters and therefore did not attain the vast merit of the Buddhadharma. Having known and reflected in this way, the bodhisattva joyfully smiles and makes a vow in his heart.

The bodhisattva observes that the humans and devas who assembled together with him in past lives still remain at the stage of ordinary beings, yet he is neither able to abandon them nor ever weary of them. Having known and reflected in this way, the bodhisattva joyfully smiles and makes a vow in his heart.

At that time, the bodhisattva is illuminated by the light of all Tathagatas and becomes even more delighted; joyfully, he smiles and makes a vow in his heart.

The great bodhisattva manifests in this way in order to tame sentient beings.

Children of the Buddhas! A great bodhisattva manifests taking seven steps for ten reasons:

To reveal the power of a bodhisattva, he manifests taking seven steps.

To reveal the giving of the seven noble treasures, he manifests taking seven steps.

To fulfill the wishes of the earth deities, he manifests taking seven steps.

To reveal the sign of transcending the three realms, he manifests taking seven steps.

To reveal that the bodhisattva’s supremely excellent gait far surpasses the gait of the king of elephants, the king of bulls, and the king of lions, he manifests taking seven steps.

To reveal the sign of the vajra ground, he manifests taking seven steps.

To reveal his wish to bestow courageous strength upon sentient beings, he manifests taking seven steps.

To reveal the cultivation of the seven precious factors of enlightenment, he manifests taking seven steps.

To reveal that the Dharma he has attained was not taught to him by another, he manifests taking seven steps.

To reveal that he is supreme and without equal in the world, he manifests taking seven steps.

The great bodhisattva manifests taking seven steps in this way in order to tame sentient beings.

Children of the Buddhas! A great bodhisattva manifests dwelling in the body of a youth for ten reasons:

To demonstrate complete mastery of all forms of writing, mathematics, diagrams, seals, and worldly crafts, he manifests in the body of a youth.

To demonstrate complete mastery of all worldly arts of warfare, martial skill, and military formations, he manifests in the body of a youth.

To demonstrate complete mastery of all worldly arts of composition, discourse, games, and music, he manifests in the body of a youth.

To demonstrate complete freedom from the faults of the three karmic activities of body, speech, and mind, he manifests in the body of a youth.

To demonstrate the gateway of entering samadhi and abiding in nirvana throughout the immeasurable worlds of the ten directions, he manifests in the body of a youth.

To demonstrate power surpassing that of all devas, nagas, the eight classes of beings, Shakra, Brahma kings, world guardians, humans, nonhumans, and others, he manifests in the body of a youth.

To demonstrate the majestic radiance and physical marks of a bodhisattva, surpassing those of all Shakras, Brahma kings, and world guardians, he manifests in the body of a youth.

To cause beings attached to sensual pleasures to delight in the wondrous Dharma, he manifests in the body of a youth.

To honor the true Dharma and diligently make offerings to Buddhas throughout all worlds of the ten directions, he manifests in the body of a youth.

To demonstrate receiving the Buddhas’ empowering aid and attaining the light of Dharma, he manifests in the body of a youth.

Children of the Buddhas! After the great bodhisattva has manifested in the body of a youth, for ten reasons he manifests dwelling in the royal palace:

To bring to maturity the roots of goodness of beings who cultivated together with him in past lives, he manifests dwelling in the royal palace. To reveal the power of the bodhisattva’s roots of goodness, he manifests dwelling in the royal palace.

For humans and devas attached to pleasurable things, to display the pleasures of the bodhisattva’s great majestic virtue, he manifests dwelling in the royal palace.

To accord with the minds of beings in the age of the five turbidities, he manifests dwelling in the royal palace.

To demonstrate the power of the bodhisattva’s great majestic virtue, whereby he can enter samadhi within the innermost palace, he manifests dwelling in the royal palace.

To fulfill the aspirations of beings who shared his vows in past lives, he manifests dwelling in the royal palace.

Wishing to use instrumental music to produce the sounds of the wondrous Dharma as an offering to all Buddha-Tathagatas, he manifests dwelling in the royal palace.

Wishing to abide in subtle and wondrous samadhi within the palace and reveal everything from his initial attainment of Buddhahood through his nirvana, he manifests dwelling in the royal palace.

To accord with and safeguard the Buddhadharma, he manifests dwelling in the royal palace.

After the bodhisattva in his final body has thus manifested dwelling in the royal palace, he then leaves the household life.

Children of the Buddhas! For ten reasons the great bodhisattva manifests leaving the household life:

Because he has grown weary of household life, he manifests leaving the household life.

For beings attached to household life, he manifests leaving the household life.

To accord with those who have faith in and cherish the path of the sages, he manifests leaving the household life.

To proclaim and praise the merits of leaving the household life, he manifests leaving the household life.

To reveal complete freedom from attachment to the two extremes, he manifests leaving the household life.

To cause beings to relinquish sensual pleasure and pleasure in self, he manifests leaving the household life.

To first display the sign of transcending the three realms, he manifests leaving the household life.

To demonstrate sovereign independence, not subject to others, he manifests leaving the household life.

To reveal that he will attain the Tathagata’s ten powers and fearlessnesses, he manifests leaving the household life.

Because this is the Dharma that must be followed by a bodhisattva in his final body, he manifests leaving the household life.

Through this Dharma of leaving the household life, the great bodhisattva tames beings.

Children of the Buddhas! For ten reasons the great bodhisattva manifests the practice of austerities:

To bring to fulfillment beings whose capacity for understanding is inferior and limited, he manifests the practice of austerities.

To eliminate the wrong views of beings, he manifests the practice of austerities.

To enable beings who do not believe in karmic retribution to perceive karmic retribution, he manifests the practice of austerities.

To accord with the requisite ways of defiled worlds, he manifests the practice of austerities.

To demonstrate his ability to endure hardship and diligently cultivate the Dharma of the path, he manifests the practice of austerities.

To cause beings to delight in seeking the Dharma, he manifests the practice of austerities.

For beings intoxicated by sensual pleasure and pleasure in self, he manifests the practice of austerities.

To reveal that the bodhisattva undertakes supreme practices and, even in his final life, never abandons diligent effort, he manifests the practice of austerities.

To cause beings who delight in the Dharma of quiescence to increase their roots of goodness, he manifests the practice of austerities.

To allow time for devas and humans whose faculties are not yet mature to reach maturity, he manifests the practice of austerities.

The great bodhisattva uses this skillful means of practicing austerities to tame beings.

Children of the Buddhas! The great bodhisattva’s journey to the bodhimanda entails ten things:

When he goes to the bodhimanda, he illuminates all worlds of the ten directions.

When he goes to the bodhimanda, he causes all worlds of the ten directions to quake.

When he goes to the bodhimanda, he manifests his body throughout all worlds of the ten directions.

When he goes to the bodhimanda, he awakens all bodhisattvas and all beings who practiced together with him in past lives.

When he goes to the bodhimanda, he displays all the adornments of the bodhimanda.

When he goes to the bodhimanda, in accordance with the inclinations of beings, he displays for them various forms of bodily deportment and all the adornments of the bodhi tree.

When he goes to the bodhimanda, he manifests the vision of all Tathagatas throughout the ten directions.

When he goes to the bodhimanda, whenever he raises or lowers a foot, he constantly enters samadhi and, thought after thought without interruption, attains Buddhahood.

When he goes to the bodhimanda, all devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, Shakras, Brahma kings, world guardians, and Four Heavenly Kings prepare and present supremely wondrous offerings to the great bodhisattva, without being aware of one another.

When he goes to the bodhimanda, with unobstructed wisdom he universally contemplates all Buddha-Tathagatas cultivating bodhisattva practices in all worlds and attaining perfect enlightenment.

The great bodhisattva uses these ten aspects of going to the bodhimanda to teach and transform beings.

Children of the Buddhas! The great bodhisattva’s sitting at the bodhimanda entails ten things:

When he sits at the bodhimanda, he causes all worlds of the ten directions to quake.

When he sits at the bodhimanda, he equally illuminates all worlds of the ten directions.

When he sits at the bodhimanda, he extinguishes all suffering in the evil destinies.

When he sits at the bodhimanda, he causes all worlds to unite and become vajra-solid.

When he sits at the bodhimanda, he manifests universally upon the lion thrones of all Buddha-Tathagatas.

When he sits at the bodhimanda, his mind is free from discrimination, like empty space.

When he sits at the bodhimanda, he displays bodily deportment according to what is appropriate.

When he sits at the bodhimanda, he accords with and securely abides in the Vajra Samadhi.

When he sits at the bodhimanda, he receives the wondrous, pure state conferred through the empowering spiritual power of all Tathagatas.

When he sits at the bodhimanda, the power of his own roots of goodness can empower all beings.

Children of the Buddhas! The great bodhisattva manifests ten extraordinary and unprecedented events.

What are the ten?

When the great bodhisattva sits at the bodhimanda, all Tathagatas in the worlds of the ten directions appear before him, raise their hands together, and praise him, saying: “Excellent! Excellent! Unsurpassed Guide.” This is the first extraordinary and unprecedented event.

When the great bodhisattva sits at the bodhimanda, all Tathagatas watch over him, remain mindful of him, and bestow majestic power upon him. This is the second extraordinary and unprecedented event.

When the great bodhisattva sits at the bodhimanda, the assembly of bodhisattvas who practiced together with him in past lives all come to surround him, reverently presenting offerings of adornments. This is the third extraordinary and unprecedented event.

When the great bodhisattva sits at the bodhimanda, insentient things such as grasses, trees, forests, and groves in all worlds bend their trunks and incline their shadows toward the bodhimanda. This is the fourth extraordinary and unprecedented event.

When a great bodhisattva sits at the site of enlightenment, he enters a samadhi called Contemplation of the Dharma Realm. The power of this samadhi enables all the bodhisattva’s practices to be brought to perfect fulfillment. This is the fifth rare and extraordinary event.

When a great bodhisattva sits at the site of enlightenment, he attains a dharani called Treasury of the Ocean of Supreme, Stainless, Wondrous Light, by which he can receive the great clouds and Dharma rain of all Buddha-Tathagatas. This is the sixth rare and extraordinary event.

When a great bodhisattva sits at the site of enlightenment, through the power of his awe-inspiring virtue he manifests supremely wondrous offerings throughout all worlds and makes offerings to all Buddhas. This is the seventh rare and extraordinary event.

When a great bodhisattva sits at the site of enlightenment, he abides in supreme wisdom and clearly knows the faculties, intentions, and conduct of all sentient beings. This is the eighth rare and extraordinary event.

When a great bodhisattva sits at the site of enlightenment, he enters a samadhi called Excellent Awakening. The power of this samadhi enables the bodhisattva’s body to fill all worlds throughout the ten directions and the three periods of time. This is the ninth rare and extraordinary event.

When a great bodhisattva sits at the site of enlightenment, he attains the unobstructed great wisdom of stainless light, enabling his bodily karma to pervade the three periods of time. This is the tenth rare and extraordinary event.

Disciples of the Buddha! When a great bodhisattva sits at the site of enlightenment, he contemplates ten meanings and therefore manifests the subjugation of Mara:

Because sentient beings in the age of the five turbidities delight in strife, and because he wishes to reveal the bodhisattva’s power of awe-inspiring virtue, he manifests the subjugation of Mara.

Because among devas and humans there are those who harbor doubts, and because he wishes to dispel their doubts, he manifests the subjugation of Mara.

Because he wishes to teach, transform, and tame the armies of Mara, he manifests the subjugation of Mara.

Because he wishes to cause those devas and humans who delight in warfare to assemble and watch, so that their minds may be tamed, he manifests the subjugation of Mara.

Because he wishes to reveal that the bodhisattva’s awe-inspiring power is unrivaled in the world, he manifests the subjugation of Mara.

Because he wishes to arouse the courageous strength of all sentient beings, he manifests the subjugation of Mara.

Because he has compassion for sentient beings in the final age, he manifests the subjugation of Mara.

Because he wishes to reveal that even upon reaching the site of enlightenment the armies of Mara still come to cause disturbance, and that only thereafter does one transcend the realm of Mara, he manifests the subjugation of Mara.

Because he wishes to reveal that the functions of afflictive karma are feeble, while the power of the wholesome roots of great loving-kindness is mighty, he manifests the subjugation of Mara.

Because he wishes to accord with the Dharma practices of worlds defiled by evil, he manifests the subjugation of Mara.

Disciples of the Buddha! A great bodhisattva has ten means of perfecting the powers of a Tathagata:

Because he transcends all Maras of afflictions and karma, he perfects the powers of a Tathagata.

Because he fulfills all bodhisattva practices and freely enters all gateways of bodhisattva samadhi, he perfects the powers of a Tathagata.

Because he fulfills all the vast meditative concentrations of a bodhisattva, he perfects the powers of a Tathagata.

Because he perfects all pure aids to the path, he perfects the powers of a Tathagata.

Because he attains the light of wisdom of all dharmas and skillfully contemplates and distinguishes them, he perfects the powers of a Tathagata.

Because his body pervades all worlds, he perfects the powers of a Tathagata.

Because every sound he utters accords with the minds of all sentient beings, he perfects the powers of a Tathagata.

Because he can sustain and empower all beings through spiritual power, he perfects the powers of a Tathagata.

Because his three karmas of body, speech, and mind are identical with those of all Buddhas throughout the three periods of time, and because in a single thought he clearly knows all dharmas of the three periods of time, he perfects the powers of a Tathagata.

Because he attains the wisdom-samadhi of Excellent Awakening and possesses the Tathagata’s ten powers—from the power of wisdom that knows what is possible and what is impossible through to the power of wisdom that knows the exhaustion of the outflows—he perfects the powers of a Tathagata.

If bodhisattvas possess these ten powers of a Tathagata, they are called Tathagatas, Perfectly and Completely Awakened Ones.

Disciples of the Buddha! When a Tathagata, the Perfectly and Completely Awakened One, turns the great Dharma wheel, there are ten aspects:

First, he is pure and fully possesses the four fearlessnesses.

Second, he brings forth the four kinds of eloquence in sounds that accord with beings.

Third, he skillfully reveals and expounds the characteristics of the Four Noble Truths.

Fourth, he accords with the unobstructed liberation of all Buddhas.

Fifth, he enables sentient beings to give rise to minds of pure faith.

Sixth, none of the words he speaks is in vain; they can all extract the poisoned arrows of suffering from every sentient being.

Seventh, his words are sustained by the power of his great compassionate vows.

Eighth, whenever he utters a sound, it pervades all worlds throughout the ten directions.

Ninth, throughout countless kalpas he never ceases expounding the Dharma.

Tenth, whatever Dharma he expounds can arouse the faculties, powers, factors of awakening, factors of the path, meditative concentrations, liberations, and samadhis.

When Buddha-Tathagatas turn the great Dharma wheel, there are immeasurable aspects such as these.

Disciples of the Buddha! When a Tathagata, the Perfectly and Completely Awakened One, turns the great Dharma wheel, because of ten matters the pure Dharma he plants within the minds of sentient beings is never in vain:

Because of the power of his past vows.

Because they are embraced and sustained by his great compassion.

Because he never abandons sentient beings.

Because, with sovereign wisdom, he teaches them the Dharma according to their inclinations.

Because his teaching always accords with the proper time and is never untimely.

Because he teaches according to their inclinations and needs and never speaks falsely.

Because, through wisdom that knows the three periods of time, he skillfully and clearly knows all things.

Because the Buddha’s body is supreme and incomparable.

Because his words are sovereign and beyond anyone’s ability to fathom.

Because his wisdom is sovereign, and wherever his words are directed, all attain awakening and understanding.

Disciples of the Buddha! After the Tathagata, the Perfectly and Completely Awakened One, has completed the work of a Buddha, he contemplates ten meanings and therefore manifests entry into nirvana:

To reveal that all conditioned practices are truly impermanent.

To reveal that no conditioned dharma is a secure and peaceful dharma.

To reveal that great nirvana is the secure and peaceful refuge in which there is no fear whatsoever.

Because devas and humans are attached to the physical body, he manifests to them that the physical body is impermanent, causing them to vow to abide in the pure Dharma body.

To reveal that the power of impermanence cannot be overturned.

To reveal that all conditioned dharmas lack sovereignty and do not endure according to one’s wishes.

To reveal that all within the three realms is like an illusion and is neither firm nor enduring.

To reveal that the nature of nirvana is ultimately firm, enduring, and indestructible.

To reveal that all dharmas are unborn and unarisen, yet display the characteristics of gathering together and dispersing into dissolution.

Disciples of the Buddha! After the Tathagata, the World-Honored One, has completed the work of a Buddha, fulfilled his original vows, finished turning the Dharma wheel, and completely transformed all those who should be transformed, and after the predictions have been bestowed upon those bodhisattvas who should receive honored titles, then, in accordance with the Dharma, he enters the immutable great nirvana.

This is why the Tathagata, the Perfectly and Completely Awakened One, contemplates ten meanings and therefore manifests entry into nirvana.

Disciples of the Buddha! This Dharma gateway is called the Bodhisattva’s Vast and Pure Practice. Immeasurable Buddhas all proclaim it in this way. It enables the wise to comprehend immeasurable meanings and to rejoice exceedingly. It enables the great vows and great practices of all bodhisattvas to continue without interruption.

Disciples of the Buddha! If any sentient being hears this Dharma, believes and understands it after hearing it, and practices it after understanding it, that person will certainly and swiftly attain the fruit of unsurpassed, perfect, and complete awakening.

Why is this? Because that person practices in accordance with the teaching.

Disciples of the Buddha! If a bodhisattva does not practice in accordance with the teaching, you should know that this person has forever departed from the Buddha’s bodhi. For this reason, a bodhisattva must practice in accordance with the teaching.

O Buddha’s children! This flower of definitive meaning—the meritorious sphere of practice of all bodhisattvas—universally enters all dharmas, universally gives rise to all wisdom, transcends the world, leaves behind the Two Vehicles, and is not shared in common with any sentient being. It can illuminate all Dharma gateways and increase sentient beings’ supramundane roots of goodness. This Dharma gateway of the Chapter on Transcending the World should be honored, faithfully accepted, upheld, contemplated, cherished, and practiced. If one can do so, know that this person will swiftly attain the fruit of unsurpassed, complete, perfect enlightenment.

When Bodhisattva Samantabhadra spoke this chapter, through the Buddha’s spiritual power and because such is the natural principle of this Dharma gateway, immeasurable, boundless, innumerable worlds all quaked greatly, and a great light shone throughout the ten directions.

At that time, all the Buddhas of the ten directions appeared before Bodhisattva Samantabhadra and praised him in unison:

“Excellent! Excellent! Buddha’s child, you are able to expound this Dharma gateway of the Chapter on Transcending the World, which universally enters all the Buddha-Dharma and is the flower of definitive meaning and the meritorious sphere of practice of all great bodhisattvas.

“Buddha’s child, you have well studied this Dharma and well expounded this Dharma.

“Buddha’s child, you use your awesome power to protect and uphold this Dharma.

“All of us Buddhas rejoice accordingly.

“Just as all of us Buddhas rejoice for you, Buddha’s child, so too do all Buddhas rejoice.

“Buddha’s child! All of us Buddhas are united in mind in protecting and upholding this sutra, so that among the assemblies of bodhisattvas in the present and future, all who have never heard it will be able to hear it.”

At that time, the great Bodhisattva Samantabhadra, empowered by the Buddha’s spiritual power, surveyed all the great assemblies throughout the ten directions, extending everywhere throughout the Dharma realm, and then spoke these verses:

Throughout immeasurable kalpas they cultivate austere practices,

Born of the true Dharma of immeasurable Buddhas.

They cause immeasurable beings to abide in bodhi;

Hear me speak of their unequaled practices.

They make offerings to immeasurable Buddhas yet relinquish attachment,

Extensively liberating beings without conceptual thought.

Seeking the Buddha’s virtues, their minds rely on nothing;

I shall now speak of those supremely wondrous practices.

They leave behind the demons and obstructive karma of the three realms,

Perfecting the most excellent practices of sacred virtue.

They extinguish delusion, and their minds are quiescent;

I shall now speak of the path they practice.

They forever leave behind the world’s illusory dualities

And employ all kinds of transformations to teach sentient beings.

All phenomena of the mind’s arising, abiding, and cessation—

I speak of their abilities so that beings may rejoice.

Seeing sentient beings undergo birth, aging, and death,

Ever oppressed by afflictions, sorrow, and suffering,

They teach them to arouse the resolve, wishing to liberate them;

You should listen to and accept those meritorious practices.

Giving, morality, patience, vigor, meditation, and wisdom;

Skillful means, loving-kindness, compassion, joy, and equanimity—

Throughout hundreds of thousands of myriads of kalpas they constantly cultivate these;

You should listen to those virtues.

For thousands of myriads of kotis of kalpas they seek bodhi,

Never begrudging any of their bodies or lives.

They vow to benefit all beings, not themselves;

I shall now speak of those compassionate practices.

Though their virtues were described for immeasurable kotis of kalpas,

It would not amount even to a single drop of the ocean.

Their incomparable virtues cannot be illustrated by analogy;

Through the Buddha’s awesome power, I shall now speak of them briefly.

Their minds are neither arrogant nor abased;

In seeking the path, they never weary.

They cause all sentient beings everywhere

To abide in goodness and increase pure dharmas.

Their wisdom benefits all universally,

Like trees and like rivers and springs,

And also like the great earth,

Which serves as the support of all.

Bodhisattvas are like lotus flowers:

Roots of goodness are their roots, peace and security their stalks,

Wisdom is their fragrance and stamens,

And the categories of precepts are their pure perfume.

The Buddha emits the light of Dharma,

Causing the flowers to unfold and bloom.

Unstained by the water of conditioned existence,

They bring joy to all who see them.

Bodhisattvas are wondrous Dharma trees,

Growing upon the ground of an upright mind.

Faith is the seed, compassion the root,

And wisdom forms the trunk.

Skillful means form the branches,

The five perfections form the dense canopy,

Samadhi the leaves, spiritual powers the blossoms,

And All-Wisdom forms the fruit.

These great trees possess supreme power,

Their cool shade covering the three realms.

Bodhisattvas are lion kings;

The pure Dharma forms their bodies,

The Four Noble Truths form their limbs,

And right mindfulness forms their necks.

Loving-kindness is their eyes, wisdom their heads,

And liberation the silken crest upon their crowns.

Their cave is the emptiness of ultimate meaning;

Their roar is the Dharma, terrifying the hosts of demons.

Bodhisattvas are supreme guides,

Seeing all sentient beings everywhere

In the wilderness of birth and death,

In the perilous and evil region of afflictions,

Captured and held by the bandits of Mara,

Blindly deluded and having lost the right path.

They point out the straight and proper road,

Causing them to enter the city of fearlessness.

Bodhisattvas see sentient beings

Sick with the afflictions of the three poisons,

Enduring every kind of torment,

Scorched and seared for ages.

For their sake, they arouse great compassion

And extensively teach gateways of antidotes,

Numbering eighty-four thousand,

To eliminate all their painful afflictions.

Bodhisattvas become Dharma kings,

Teaching sentient beings the right path.

They tell them to shun evil and cultivate goodness,

And single-mindedly seek the Buddha’s virtues.

In the presence of the Tathagatas,

Their crowns are anointed and they receive predictions of Buddhahood.

They extensively bestow the riches of the sages—

The precious jewels of the factors of bodhi.

Bodhisattvas turn the Dharma wheel

Just as all Buddhas have turned it.

Morality is its axle, samadhi its spokes,

Wisdom its adornment, and prajna its sword.

Having vanquished the bandits of affliction,

They also subdue all hostile demons;

All followers of non-Buddhist paths

Scatter as soon as they see them.

Bodhisattvas are oceans of wisdom,

Deep and vast, without boundary.

They brim with the flavor of the true Dharma

And abound in the jewels of the factors of enlightenment.

Their great minds are without shore or limit;

All-Wisdom is their tidal water.

Sentient beings cannot fathom them,

Nor can their qualities ever be fully expressed.

Bodhisattvas are like Mount Sumeru,

Towering above the entire world.

Spiritual powers and samadhis form their summits;

Their great minds rest secure and unmoving.

Whoever draws near to them

Takes on the same color of wisdom.

Surpassing all realms of experience,

They behold everything.

Bodhisattvas are like vajra;

Their resolve seeks All-Wisdom.

Their minds of faith and austere practices

Are firm and cannot be moved.

Their minds are utterly fearless

As they benefit all sentient beings.

The hosts of demons and all afflictions

Are entirely eliminated.

The great loving-kindness and compassion of bodhisattvas

Are like clouds filling the sky.

The Three Knowledges send forth flashes of lightning,

And spiritual powers shake forth thunderous sounds.

With the Four Unobstructed Eloquences,

They rain down the water of the eight virtues,

Moistening every place

And ending the heat of affliction.

Bodhisattvas are cities of the true Dharma;

Prajna forms their walls,

Conscience and remorse form their deep moats,

And wisdom forms their weapons.

They open wide the gates of liberation,

While right mindfulness constantly stands guard.

The Four Noble Truths are their level, straight roads,

And the Six Higher Knowledges their assembled armies.

They also raise the great banner of Dharma,

Encircling the ground beneath the city walls;

None of the demonic armies of the three realms

Can ever gain entrance.

Bodhisattvas are kings of garudas;

The fulfillment of vows forms their sturdy legs,

Skillful means their powerful wings,

And loving-kindness and compassion their bright eyes.

They perch upon the tree of All-Wisdom

And survey the vast ocean of the three realms.

They seize the dragons of humans and devas

And place them upon the shore of quiescent cessation.

Bodhisattvas are suns of the true Dharma,

Appearing in the world.

The categories of precepts form their perfect solar orb,

And spiritual powers cause them swiftly to revolve.

They shine with the radiance of wisdom,

Nurturing the medicinal trees of the faculties and powers.

They dispel the darkness of afflictions

And dry up the ocean of craving and desire.

Bodhisattvas are moons of wisdom’s light;

The Dharma realm forms their lunar orb.

They travel through ultimate emptiness,

And all the world beholds them.

Within the conscious minds of the three realms,

They wax and wane according to the time;

Among the stars of the Two Vehicles,

None can compare with them.

Bodhisattvas are great Dharma kings,

Their bodies adorned with virtues.

Their marks and excellent characteristics are all complete,

And humans and devas gaze up at them.

Skillful means are their pure eyes,

And wisdom their vajra pestles.

They attain mastery over the Dharma

And use the path to teach all beings.

Bodhisattvas are great Brahma kings,

Sovereign and transcending the three realms.

Karma and delusion are entirely ended,

And loving-kindness and equanimity are both complete.

In place after place they manifest bodies,

Awakening beings with the sound of Dharma.

Throughout those three realms,

They uproot the roots of wrong views.

Bodhisattvas are sovereign devas,

Transcending the realm of birth and death.

Their spheres are always pure,

And their wisdom never regresses.

They have cut off all paths of the lesser vehicles

And received the rites of anointing.

Complete in virtue and wisdom,

Their renown is heard by all.

The wisdom-minds of bodhisattvas

Are pure like empty space:

Without inherent nature and without support,

All things are unobtainable.

Possessing the power of great mastery,

They can accomplish the affairs of the world.

They themselves perfect pure practices

And cause sentient beings to do likewise.

Bodhisattvas are the ground of skillful means,

Benefiting all sentient beings;

Bodhisattvas are the water of compassion,

Washing away all afflictions;

Bodhisattvas are the fire of wisdom

Burning such firewood or kindling.

The bodhisattva is like an unceasing wind,

Journeying through the empty three realms.

The bodhisattva is like precious treasure,

Able to aid those in poverty and distress.

The bodhisattva is like a vajra,

Able to destroy inverted views.

The bodhisattva is like a jeweled necklace,

Adorning the body of the three realms.

The bodhisattva is like a mani jewel,

Causing all practices to increase.

The bodhisattva’s virtues are like flowers,

Ever bringing forth the factors of bodhi.

The bodhisattva’s vows are like a banner,

Ever sheltering the heads of sentient beings.

The bodhisattva’s pure precepts are fragrant,

Firmly upheld and never transgressed.

The bodhisattva’s wisdom is fragrant ointment,

Perfuming all throughout the three realms.

The bodhisattva’s power is like a canopy,

Able to ward off the dust of afflictions.

The bodhisattva’s wisdom is like a banner,

Able to subdue the enemy of self-conceit.

Wondrous practices form embroidered brocade,

Adorning the abode of wisdom.

Conscience and shame are garments,

Enveloping all sentient beings.

The bodhisattva is an unobstructed vehicle,

Riding it beyond the three realms.

The bodhisattva is an elephant of mighty strength,

Whose mind and nature are well disciplined.

The bodhisattva is a steed of spiritual powers,

Flying swiftly beyond all realms.

The bodhisattva is a thundercloud preaching the Dharma,

Raining throughout the minds of sentient beings.

The bodhisattva is an udumbara flower,

Rarely encountered in the world.

The bodhisattva bears the marks of heroic strength,

Before which all demons submit.

The bodhisattva turns the Dharma wheel,

As all Buddhas have turned it.

The bodhisattva is a lamp dispelling darkness,

By which sentient beings behold the right path.

The bodhisattva is a river of merit,

Ever flowing with the current of the right path.

The bodhisattva is a bridge of diligence,

Universally ferrying all sentient beings across.

Great wisdom together with vast vows

Jointly form a strong and steadfast vessel,

Receiving and guiding all sentient beings

And establishing them upon the shore of bodhi.

The bodhisattva is a garden of joyful wandering,

Truly delighting sentient beings.

The bodhisattva is the flower of liberation,

Adorning the palace of wisdom.

The bodhisattva is like wondrous medicine,

Eliminating the illness of afflictions.

The bodhisattva is like the Snowy Mountains,

Producing the medicine of wisdom.

The bodhisattva is the same as the Buddha

In awakening all sentient beings;

How could the bodhisattva’s mind differ from the Buddha’s?

With perfect awakening, one awakens the world.

The state attained by the Buddha

Is likewise attained by the bodhisattva.

Like All-Wisdom itself,

With wisdom one enters the universal gate.

The bodhisattva skillfully guides

Each and every sentient being.

The bodhisattva spontaneously awakens

To the realm of All-Wisdom.

The bodhisattva possesses immeasurable power

That the world cannot destroy.

The bodhisattva has fearless wisdom,

Knowing sentient beings and dharmas,

And all the worlds,

Whose forms and characteristics are each distinct.

Sounds and names as well

Can all be discerned and known.

Though transcending name and form,

The bodhisattva manifests every kind of appearance;

None among all sentient beings

Can fathom this path.

Such virtues as these

Are all accomplished by the bodhisattva.

Knowing that every nature is devoid of nature,

The bodhisattva clings neither to existence nor nonexistence.

Such All-Wisdom

Is inexhaustible and rests on nothing.

I shall now expound it,

Causing sentient beings to rejoice.

Though knowing the characteristics of all dharmas

To be like illusions, empty and quiescent,

By the mind of compassionate vows

And the awesome spiritual power of the Buddhas,

The bodhisattva manifests spiritual transformations—

Boundless and immeasurable deeds.

Such virtues as these

You should listen to and receive.

A single body can manifest

Immeasurably many distinct bodies;

With neither discriminating mind nor bounded sphere,

It responds universally to all beings.

Within a single sound, it fully proclaims

All sounds of speech;

The languages of sentient beings

It can speak according to every kind.

Forever transcending the body of afflictions,

It nevertheless manifests a sovereign body;

Knowing dharmas to be inexpressible,

It nevertheless expounds all dharmas.

The bodhisattva’s mind is ever quiescent and extinguished,

Pure as empty space;

Adorning all lands everywhere,

It manifests before all beings.

Without attachment to the body,

The bodhisattva can nevertheless manifest bodies;

Throughout all worlds,

Taking birth wherever appropriate.

Though born in every place,

The bodhisattva does not abide in taking birth.

Knowing the body to be like empty space,

Many kinds appear in accordance with the mind.

The bodhisattva’s bodies are boundless,

Appearing universally in every place,

Ever reverently making offerings

To the supreme Honored Ones, Perfect in Both Wisdom and Merit.

With incense, flowers, and various music,

Banners, pennants, and jeweled canopies,

Ever with a deeply purified mind,

The bodhisattva makes offerings to all Buddhas.

Without leaving a single Buddha assembly,

The bodhisattva is present wherever Buddhas dwell;

Amid those great assemblies,

Asking questions and listening to and receiving the Dharma.

Upon hearing the Dharma, the bodhisattva enters samadhis,

Each possessing immeasurable gateways;

Emerging from concentration is likewise thus,

With manifestations that never end.

With wisdom and skillful means,

The bodhisattva understands that the worlds are all like illusions,

Yet can manifest within the world

Boundlessly many kinds of forms,

And also manifest minds and words,

Entering the net of all conceptions,

Yet ever remaining unattached.

Sometimes manifesting the initial awakening of the mind,

Bringing benefit to the world;

Sometimes manifesting long cultivation

Vast and boundless in extent;

Giving, morality, patience, diligence,

Meditative concentration, and wisdom,

The four Brahma abodes, the four means of attraction, and the rest—

All the most excellent dharmas.

Sometimes manifesting the fulfillment of practices

And attaining nonconceptual acceptance;

Sometimes manifesting as one birth away,

Receiving consecration from the Buddhas;

Sometimes manifesting the form of a shravaka,

Or again manifesting as a pratyekabuddha,

Entering nirvana in place after place,

Yet never abandoning the practice of bodhi.

Sometimes manifesting as Shakra,

Sometimes manifesting as Brahma King,

Sometimes surrounded by celestial maidens,

Or again sitting peacefully in silence.

Sometimes manifesting as a bhikshu,

Quietly disciplining the mind;

Sometimes manifesting as the Sovereign Lord,

Governing the worldly order;

Sometimes manifesting as a maiden skilled in arts,

Sometimes manifesting the cultivation of wholesome practices,

Sometimes manifesting the enjoyment of the five desires,

Sometimes manifesting entry into meditative concentration,

Sometimes manifesting initial birth,

Or childhood, old age, and death.

Should anyone wish to debate their meaning,

The doubtful mind would become frenzied and confused.

Sometimes manifesting in a celestial palace,

Sometimes manifesting the first descent of the spirit,

Sometimes entering or dwelling within the womb,

Becoming a Buddha and turning the Dharma wheel;

Sometimes being born or entering nirvana,

Sometimes manifesting entry into school,

Sometimes dwelling among palace women,

Sometimes leaving worldly life to cultivate meditation;

Sometimes sitting beneath the bodhi tree,

Spontaneously attaining perfect awakening;

Sometimes manifesting the turning of the Dharma wheel,

Sometimes manifesting the initial quest for the path;

Sometimes manifesting a Buddha-body,

Sitting serenely throughout immeasurable lands;

Sometimes cultivating the irreversible path,

Accumulating the practices of bodhi,

Entering deeply into countless kalpas,

And in all cases reaching the other shore.

Immeasurable kalpas are a single thought,

And a single thought is immeasurable kalpas;

All kalpas are not kalpas,

And therefore kalpas are manifested.

Without coming and without accumulation,

The events of kalpas are accomplished.

Within a single mote of dust,

All Buddhas are universally seen.

Throughout every place in the ten directions,

There is no place where they are absent;

Lands, dharmas, and sentient beings

Are all seen in their sequence.

Passing through immeasurable numbers of kalpas,

They are ultimately inexhaustible.

The bodhisattva knows sentient beings

To be vast and without bounds;

The single body of each sentient being

Arises from immeasurable causes and conditions.

As one immeasurable being is known,

So too are all beings.

According to what has been clearly comprehended,

The bodhisattva teaches those who have not yet learned.

The faculties of all sentient beings are known,

Whether superior, middling, or inferior, each differing from the others.

The bodhisattva also knows how faculties change,

And who should or should not be liberated.

One faculty encompasses all faculties,

Successively shaped by the power of causes and conditions;

Their subtle distinctions are all known,

In orderly sequence without error or confusion.

The bodhisattva further knows their inclinations and understandings,

And all their accumulated afflictions;

Also knowing, throughout past, future, and present,

The many courses of their minds.

Thoroughly understanding all practices

As neither coming nor going,

Having known those practices,

The bodhisattva expounds the unsurpassed Dharma to them.

Defiled and purified practices

Are all clearly known;

Within a single thought, bodhi is attained

And All-Wisdom accomplished.

Dwelling in the inconceivable state of Buddhahood,

With the ultimate mind of wisdom,

In a single thought the bodhisattva can know

All the practices of sentient beings.

The bodhisattva’s wisdom and spiritual powers,

Whose efficacy has attained sovereignty,

Can, within a single thought,

Reach boundlessly many lands.

Journeying with such swiftness

Throughout countless kalpas,

There is no place not universally reached,

Yet not even the tip of a hair is moved.

It is like a master of illusion

Conjuring various shapes and forms.

When those illusory forms are sought,

There is neither form nor non-form.

The bodhisattva is likewise thus:

Through the illusory wisdom of skillful means,

Manifesting every kind of thing

And filling all places throughout the world.

It is like the pure sun and moon,

Their bright disks in empty space,

Whose reflections appear within the water

Yet are not tainted by the water.

The bodhisattva’s pure Dharma wheel,

You should know, is likewise thus:

It appears within the minds of the world

Yet is not tainted by the world.

It is like a person dreaming while asleep,

Performing many deeds;

Though hundreds of millions of thousands of years pass,

A single night has not yet ended.

The bodhisattva abides in Dharma-nature,

Manifesting all phenomena.

Measureless kalpas may be exhausted,

Yet the wisdom of a single thought is inexhaustible.

Just as within mountain valleys

And also within palaces,

Echoes respond according to each sound,

Yet in truth make no distinctions,

So the bodhisattva abiding in Dharma-nature

Can employ sovereign wisdom

To widely utter sounds according to every kind,

Yet still makes no distinctions.

As when someone sees a mirage

And conceives it to be water,

Know that it is likewise thus:

The bodhisattva gives rise to loving-kindness and compassion,

Rescuing beings and enabling them to escape.

Contemplating form as foam upon water,

Feeling as a reflection upon water,

Perception as a shimmering mirage,

Formations as a plantain tree,

And consciousness as an illusion,

The bodhisattva manifests every kind of phenomenon.

Knowing the five skandhas in this way,

The wise do not become attached.

All ayatanas are empty and quiescent,

Like mechanisms set in motion;

The nature of all dhatus is forever transcended,

Though they falsely appear within the world.

The bodhisattva abides in reality,

In the quiescence of ultimate truth,

Widely proclaiming all Dharmas,

While the mind rests upon nothing.

There is no coming and no going,

Nor is there any abiding;

Afflictions, karma, and suffering as their result—

These three continually revolve.

Neither real nor unreal,

Thus the bodhisattva enters the Middle Way,

Teaching the Dharma without attachment,

And within a single thought

Can universally reveal the minds of the three times,

The desire, form, and formless realms,

And every phenomenon whatsoever.

In accordance with the three disciplines,

The bodhisattva expounds the three liberations,

Establishes the paths of the Three Vehicles,

And accomplishes all-wisdom;

Thoroughly understands what is possible and impossible,

All karmic actions and all faculties,

The realms, understandings, and meditative concentrations,

And every station of the factors of the Path.

With knowledge of former lives and the heavenly eye,

The bodhisattva extinguishes all delusions,

And knows the Buddha’s ten powers,

Though not yet able to accomplish them fully;

Thoroughly understands the emptiness of all Dharmas,

Yet constantly seeks the wondrous Dharma;

Does not associate with afflictions,

Yet has not exhausted all outflows.

The bodhisattva widely knows the path of deliverance

And employs it to liberate sentient beings;

Herein attains fearlessness,

And never abandons the cultivation of all practices.

Neither mistaken nor contrary to the Path,

Nor ever losing right mindfulness,

The bodhisattva’s vigor, aspiration, samadhi,

Contemplation, and wisdom never diminish.

The three groups are entirely purified,

And the three times are all without illumination;

Loving-kindness and compassion reach sentient beings,

Without obstruction in anything.

By entering this Dharma-gate,

Such practices are accomplished.

Of its meanings, merits, and adornments,

I explain only a small portion.

Even throughout countless kalpas,

Those practices could never be fully told;

What I now describe is but a small portion,

Like a mote of dust upon the earth.

Relying upon and abiding in the Buddha’s wisdom,

The bodhisattva conceives it as extraordinary,

Cultivates the most excellent practices,

And perfects great compassion;

Diligently brings peace and security to oneself

And teaches all conscious beings,

Abides securely in pure precepts,

And fulfills the practices that lead to prediction;

Can enter the Buddha’s meritorious qualities,

And knows the conduct of beings and their lands,

As well as kalpas and worlds,

Without any sign of weariness.

With distinct wisdom and dharani,

The bodhisattva penetrates the true meaning;

His contemplation and exposition are incomparable,

And he realizes quiescent perfect enlightenment.

He brings forth Samantabhadra’s resolve,

Through the causal power of loving-kindness and compassion,

Reaches the pure intention for the Path,

And cultivates the paramitas;

Ultimately attains wisdom that awakens in accord with truth,

And the sovereign power of realized wisdom,

Accomplishing unsurpassed bodhi.

Accomplishing impartial wisdom,

He expounds the most excellent Dharma;

Able to retain it fully with wondrous eloquence,

He attains the station of Dharma King.

Far removed from every attachment,

He expounds with an impartial mind,

Brings forth wisdom,

And attains the transformations of bodhi.

Sustaining all kalpas,

The wise one greatly rejoices;

He enters deeply and takes refuge,

Without fear or doubt,

Thoroughly understands the inconceivable,

And skillfully discerns subtle mysteries;

Skillfully enters all samadhis

And universally beholds the domains of wisdom.

He perfects all liberations

And freely plays with spiritual powers and higher knowledges;

Forever transcends all bonds

And consummates the bodhi path for self and others.

Wholesome Dharmas form his palace,

And he delights equally in all practices;

He manifests measureless adornments,

And in the world his mind skillfully contemplates.

With wondrous eloquence he can elucidate

The pure seal of bodhi,

While the light of wisdom illuminates everything.

His dwelling is beyond compare,

And his mind is never inferior;

His resolve stands like a great mountain,

And his virtues are planted as deep as the ocean.

Like a jewel, he abides securely in the Dharma;

Donning armor, his mind makes solemn vows.

He initiates great undertakings

That ultimately cannot be destroyed.

Receiving the prediction of bodhi,

He abides securely in a vast mind;

His secret treasury is boundless and inexhaustible,

And he awakens to all Dharmas.

He is sovereign over every worldly wisdom,

And his wondrous functions are unobstructed

Among sentient beings in all lands

And among every kind of Dharma.

His body, vows, domains,

Wisdom, and spiritual powers

Are manifested throughout the world

In measureless hundreds of thousands of kotis.

His spiritual play and domains

Are sovereign and unobstructed;

His powers, fearlessnesses, and unique qualities,

And all his karmic adornments,

His bodies and bodily actions,

As well as his cultivated verbal actions,

Are protected and preserved

In order to accomplish ten matters.

The bodhisattva’s initial resolve

And his universally pervasive mind,

His faculties free from distraction,

And his realization of the supreme faculties,

His profound mind and increasingly excellent mind,

His complete freedom from deceit,

His decisive understanding of all Dharmas,

And his universal entry into the world—

He abandons those habitual afflictions,

Adopts this most wondrous and excellent Path,

Skillfully cultivates this supreme practice,

And skillfully brings that cultivation to perfection,

Until he attains all-wisdom.

Advancing in cultivation, he enters the proper position,

Decisively realizes quiescence,

Brings forth the path of the Buddha-Dharma,

And accomplishes meritorious epithets.

The Path and measureless paths,

Even to the adornment of the bodhimanda,

He skillfully abides in each in due sequence,

Yet is attached to none of them.

His hands, feet, and treasury of blessings,

With vajra serving as his heart,

He dons the armor of loving-kindness and compassion

And is fully equipped with every implement.

Wisdom is his head, and clear understanding his eyes;

The practice of bodhi is his ears;

Pure morality is his nose,

Dispelling darkness without obstruction.

Eloquence serves as his tongue;

His body reaches everywhere;

Supreme wisdom serves as his mind,

And whether walking or standing, he cultivates meritorious conduct.

The bodhimanda is his lion’s throne;

Purity is his repose, and true emptiness his dwelling.

These are the place of his movement and contemplation,

His vigorous activity and lion’s roar.

Free from greed, he constantly practices giving;

Abandoning pride, he upholds pure precepts;

Without anger, he lovingly practices patience;

Never indolent, he is constantly vigorous.

In meditative concentration he attains sovereignty;

His wisdom has no sphere of activity.

His loving-kindness is subtle, his compassion unwearied;

He delights in the Dharma and relinquishes afflictions.

Amid all domains,

He knows both meaning and Dharma;

His merit is entirely perfected,

And his wisdom is like a keen sword.

Illuminating everywhere, he delights in extensive learning

And clearly understands the direction of the Dharma;

He knows Mara and the paths of Mara,

And vows to abandon them all.

Seeing the Buddha and the Buddha’s deeds,

He brings forth the resolve to embrace them all;

Free from pride, he cultivates wisdom,

And is not controlled by Mara,

But is sustained by the Buddha

And also sustained by the Dharma.

He manifests in the Tushita Palace

And also manifests his disappearance from the heavenly palace;

He manifests entering his mother’s womb

And also subtle progression within it;

He manifests birth and smiling,

And also manifests taking seven steps.

He manifests the study of various arts

And also manifests dwelling within the inner palace;

Renouncing the household life, he practices austerities,

Then proceeds to the bodhimanda,

Where he sits upright and emits brilliant light,

Awakening all multitudes of beings.

Subduing Mara, he attains perfect enlightenment,

And turns the unsurpassed Dharma wheel;

When all these manifestations are complete,

He manifests entry into great nirvana.

Those bodhisattva practices

Are cultivated throughout measureless kalpas;

Vast and boundless,

I now describe only a small portion of them.

Even while causing measureless beings

To abide in the Buddha’s meritorious qualities,

Ultimately, among beings and Dharmas,

He grasps at nothing.

Endowed with practices such as these,

He freely plays with spiritual powers,

Placing worlds upon the tip of a hair

And carrying them through hundreds of millions of thousands of kalpas.

Holding measureless worlds in his hand,

He passes universally through them without bodily weariness,

Then returns them to their original places,

While sentient beings remain unaware.

The bodhisattva takes all

The many adorned lands

And places them within a single pore,

Causing them all to be truly seen.

Again, within a single pore,

He contains all the oceans;

The great oceans neither increase nor decrease,

And sentient beings are neither disturbed nor harmed.

He takes measureless Iron-Ring Mountains

And crushes them into dust in his hand,

Then places one dust mote in each land

Until all these motes are exhausted.

Taking all the dust of those lands,

He again crushes it into finer dust.

Though the number of these motes could be known,

The bodhisattva’s wisdom is difficult to measure.

From within a single pore,

He emits measureless rays of light:

Light brighter than the sun, moon, and stars,

Light of mani jewels and light of fire,

Even light surpassing that of all the devas—

All other light is eclipsed.

He extinguishes the sufferings of the evil destinies

By teaching the unsurpassed Dharma

To all worlds.

Many kinds of differing speech,

Yet with a single voice the bodhisattva

Can expound them all,

Speaking with decisive discernment

All the Dharma teachings of the Buddhas,

All the Buddha-Dharma,

Causing all living beings everywhere,

On hearing it, to rejoice greatly.

All the kalpas of the past

Are placed within the present and future;

Kalpas future and present

Are turned into kalpas of the past.

He manifests immeasurable lands

Being consumed by fire, dissolving, forming, and abiding;

All the worlds

Are contained within a single pore.

Past, future, and present,

All Buddhas of the ten directions

Are within his body,

Distinctly and clearly revealed.

Knowing how bodies may be transformed,

He skillfully responds to the minds of living beings,

Manifesting many kinds of spiritual powers,

Yet remaining unattached to them all.

He may appear among the six destinies

In every kind of body of living beings:

As kin, as Brahma, as guardian, or as wife,

In the bodies of devas or humans;

In the bodies of shravakas or pratyekabuddhas,

In the bodies of all Buddha-Tathagatas,

Or manifesting the body of a bodhisattva

Cultivating omniscience.

He skillfully enters the inferior, intermediate, and superior

Nets of living beings’ perceptions,

Manifesting the attainment of bodhi,

And even the various Buddha-lands.

Clearly knowing all nets of characteristics,

He attains mastery over perceptions

And manifests the cultivation of bodhisattva practices.

All such skillful means

Are thus manifested,

Together with vast spiritual transformations.

Such realms as these

The world cannot comprehend;

Though manifested, they are not manifested,

And ultimately become ever more exalted.

Following the minds of living beings,

He enables them to attain the true path;

His body, speech, and mind

Are impartial like empty space.

Pure precepts are his fragrant ointment,

All practices are his garments;

The brocade of Dharma covers his topknot,

And omniscience is his mani jewel.

His merits pervade everywhere;

He is consecrated and ascends the royal throne.

The paramitas are his chariot,

Spiritual powers serve as his elephants,

Supernormal faculties are his steeds,

And wisdom is his radiant jewel.

Wondrous practices are his maidens,

The four means of attraction are the chief keeper of his treasury,

Skillful means are his commander,

And the bodhisattva is the wheel-turning king.

Samadhi forms his fortified city,

Emptiness and quiescence form his palace;

Mindfulness is his bow, keen understanding his arrows.

High aloft he spreads the canopy of spiritual power

And raises the banner of wisdom.

The power of patience remains unmoved

And directly defeats the armies of the Mara king.

Dharanis form the level ground,

The practices form the waters of rivers,

Pure wisdom forms flowing springs,

And wondrous wisdom forms groves of trees.

True emptiness is a clear, still pond,

And the factors of awakening are its lotus blossoms.

Adorned by his own spiritual power,

He constantly delights in samadhi.

Contemplation is his maiden,

And amrita is his exquisite food.

The flavor of liberation is his drink,

And he freely roams among the Three Vehicles.

These practices of the bodhisattva

Are subtle, wondrous, and ever more exalted.

Cultivating them for immeasurable kalpas,

His mind never grows weary or content.

He makes offerings to all Buddhas,

Adorns and purifies all lands,

And causes all beings everywhere

To abide in omniscience.

The motes of dust in all lands—

Their number may be known;

Every realm of empty space—

Its grains of sand may be measured;

All the thoughts of living beings—

Thought after thought, they may be counted and known;

But the merits of the Buddha’s disciples

Can never be fully described.

Those who wish to perfect these merits

And all the most sublime Dharmas,

Who wish to cause all living beings

To leave suffering and always dwell in peace and bliss,

Who wish their body, speech, and mind

To become equal to those of all Buddhas,

Must make adamantine vows

And train in these practices of merit.