大方廣佛華嚴經

13. CHAPTER THIRTEEN: ASCENDING TO THE SUMMIT OF MOUNT SUMERU

(Chinese Edition, Beginning of Scroll 16)

At that time, through the spiritual power of the Tathagata, throughout all worlds in the ten directions, within every Jambudvipa, the Buddha was seen seated beneath the bodhi tree, with bodhisattvas, empowered by the Buddha’s awe-inspiring spiritual might, expounding the Dharma. All believed themselves to be constantly in the Buddha’s presence.

Without leaving the place beneath the bodhi tree, the Buddha ascended to the summit of Mount Sumeru and proceeded toward the palace of Shakra.

At that time, the Heavenly Sovereign, standing before the Palace of Wondrous Victory, saw the Buddha approaching. He immediately used his spiritual power to adorn the palace and arranged the Lion Throne of the Treasury of Universal Radiance, fashioned entirely from wondrous jewels: ten thousand lofty tiers magnificently adorned; ten thousand golden nets spread overhead; ten thousand kinds of curtains and ten thousand kinds of canopies arranged all around; ten thousand colored silken ribbons tied and hanging down; ten thousand jeweled necklaces interwoven; ten thousand garments spread upon the throne; ten thousand devas and ten thousand Brahma kings standing in attendance before and behind; and ten thousand radiant lights shining brilliantly.

The Heavenly Sovereign joined his palms, bowed respectfully, and welcomed the Buddha, saying: “Excellent, World-Honored One! Excellent, Well-Gone One! Excellent, Tathagata, Worthy One, Rightly and Fully Awakened One! May the Buddha, out of compassion, enter this palace!”

The Buddha accepted the invitation and entered the Palace of Wondrous Victory. The same occurred throughout all worlds in the ten directions.

Through the Buddha’s spiritual power, all the music in the heavenly palaces fell silent.

The Heavenly Sovereign then recollected the roots of goodness cultivated by the Buddhas in the past and spoke these verses:

Kashyapa Tathagata, replete with great compassion,

Supreme among all that is auspicious,

That Buddha once entered this palace;

Therefore, this place is most auspicious.

Kanakamuni, whose vision was unobstructed,

Supreme among all that is auspicious,

That Buddha once entered this palace;

Therefore, this place is most auspicious.

Krakucchanda Buddha, like a golden mountain,

Supreme among all that is auspicious,

That Buddha once entered this palace;

Therefore, this place is most auspicious.

Vishvabhu Buddha, purified of the three delusions,

Supreme among all that is auspicious,

That Buddha once entered this palace;

Therefore, this place is most auspicious.

Shikhin Tathagata, free from discrimination,

Supreme among all that is auspicious,

That Buddha once entered this palace;

Therefore, this place is most auspicious.

Vipashyin Buddha, like the full moon,

Supreme among all that is auspicious,

That Buddha once entered this palace;

Therefore, this place is most auspicious.

Pushya Buddha, who realized the ultimate truth,

Supreme among all that is auspicious,

That Buddha once entered this palace;

Therefore, this place is most auspicious.

Tishya Tathagata, whose eloquence was unobstructed,

Supreme among all that is auspicious,

That Buddha once entered this palace;

Therefore, this place is most auspicious.

Padma Buddha, pure and stainless,

Supreme among all that is auspicious,

That Buddha once entered this palace;

Therefore, this place is most auspicious.

Dipankara Tathagata, of great radiance,

Supreme among all that is auspicious,

That Buddha once entered this palace;

Therefore, this place is most auspicious.

Just as the Heavenly King of the Trayastrimsha Heaven in this world, through the spiritual power of the Tathagata, spoke verses praising the virtues of the ten Buddhas of the past, so too did the Heavenly Sovereigns throughout the worlds of the ten directions praise the virtues of the Buddhas.

When the World-Honored One sat in full lotus posture within the Palace of Wondrous Victory, the palace suddenly became as spacious as the dwellings of all the devas. The same occurred throughout the worlds of the ten directions.

14. CHAPTER FOURTEEN: VERSES OF PRAISE ON THE SUMMIT OF MOUNT SUMERU

(Chinese Edition, Beginning of Scroll 16)

At that time, through the Buddha’s spiritual power, from lands beyond worlds as numerous as the dust motes in one hundred Buddha-lands, in each of the ten directions there came a great bodhisattva, each accompanied by bodhisattvas as numerous as the dust motes in a Buddha-land, and they all gathered together. The ten great bodhisattvas were: Dharma Wisdom Bodhisattva, All-Wisdom Bodhisattva, Supreme Wisdom Bodhisattva, Virtue Wisdom Bodhisattva, Diligent Wisdom Bodhisattva, Good Wisdom Bodhisattva, Knowledge Wisdom Bodhisattva, True Wisdom Bodhisattva, Unsurpassed Wisdom Bodhisattva, and Steadfast Wisdom Bodhisattva.

Their lands, respectively, were: Indra Flower World, Padma Flower World, Jewel Flower World, Utpala Flower World, Vajra Flower World, Wondrous Fragrance Flower World, Delightful Flower World, Alo Flower World, Narada Flower World, and Space Flower World. The Buddhas dwelling there, respectively, were: Unique Moon Buddha, Inexhaustible Moon Buddha, Immovable Moon Buddha, Wind Moon Buddha, Water Moon Buddha, Liberation Moon Buddha, Unsurpassed Moon Buddha, Constellation Moon Buddha, Pure Moon Buddha, and Clearly Comprehending Moon Buddha.

These bodhisattvas arrived, bowed at the Buddha’s feet, and then, according to the direction from which they had come, each manifested a Lion Throne of the Vairochana Treasury and sat upon it in full lotus posture.

Just as these bodhisattvas gathered at the summit of Mount Sumeru in this world, so too did the same occur throughout the worlds of the ten directions; even their names, lands, and Buddhas were identical.

At that time, from the toes of both his feet, the World-Honored One emitted hundreds of thousands of kotis of beautifully colored lights, illuminating everywhere within Shakra’s palaces throughout the worlds of the ten directions. The Buddhas and the great assemblies all became manifest.

Dharma Wisdom Bodhisattva, empowered by the Buddha’s awe-inspiring spiritual might, contemplated throughout the ten directions and then spoke these verses:

The Buddha emits pure radiance,

Revealing all the Buddhas everywhere

Upon the summit of King Mount Sumeru,

Within the Palace of Wondrous Victory.

All the heavenly Shakras

Invite the Buddhas into their palaces;

Each speaks ten wondrous verses

In praise of the Tathagatas.

Within all those great assemblies,

The multitudes of bodhisattvas

All come from the ten directions,

Manifest thrones, and take their seats.

The bodhisattvas in those assemblies

Bear the same names as we do;

The lands from which they come

Likewise bear the same names.

The Tathagatas of their native lands

All likewise bear the same revered names;

Before their own Buddhas, the bodhisattvas

Purely cultivate the unsurpassed practices.

The great assembly should contemplate

The Tathagata’s power of mastery:

In every Jambudvipa,

All say the Buddha is present there.

The assembly of the diligent now sees the Buddha

Dwelling upon the summit of Mount Sumeru;

Throughout the ten directions it is also thus—

Such is the Tathagata’s power of mastery.

Within each and every world,

They resolve to seek the Buddha Way;

Relying upon such vows,

They cultivate the practices of bodhi.

The Buddha, in many forms and bodies,

Travels throughout the worlds;

The Dharma realm is without obstruction—

No one can fathom its measure.

The light of wisdom constantly shines everywhere,

Dispelling all the darkness of the world;

Nothing whatsoever can compare with it—

How could it ever be fathomed or known?

All-Wisdom Bodhisattva, empowered by the Buddha’s awe-inspiring spiritual might, contemplated throughout the ten directions and then spoke these verses:

Even if for hundreds of thousands of kalpas

One constantly beholds the Tathagata,

If one does not rely upon the true meaning

When contemplating the Savior of the World,

That person grasps at appearances

And further enlarges the net of delusion;

Bound and confined in the prison of birth and death,

Blind, that person does not see the Buddha.

Contemplate all dharmas:

None possess an intrinsic nature;

Their appearances originally arise and cease,

And are merely provisional names and expressions.

All dharmas are unborn;

All dharmas are unceasing.

If one can understand in this way,

The Buddhas are always present before one.

The Dharma-nature is originally empty and quiescent,

Without grasping and without seeing;

The nature of emptiness itself is the Buddha,

Beyond conception or measure.

If one knows that all dharmas

Are in their essential nature all like this,

Then that person will not be

Defiled or attached by afflictions.

Ordinary beings perceive all dharmas

And merely follow their provisional appearances;

They do not understand that dharmas are without appearance,

And therefore they do not see the Buddha.

The Buddha transcends the three times,

Yet all marks are perfectly complete;

Dwelling where there is no dwelling,

Pervading everywhere yet unmoving.

I contemplate all dharmas

And understand them all with perfect clarity;

Now I behold the Tathagata

Resolute and free from doubt.

Dharma Wisdom previously spoke

Of the Tathagata’s true nature;

From this I clearly understand

That bodhi is inconceivable.

Bodhisattva Supreme Wisdom, empowered by the Buddha, surveyed the ten directions and spoke these verses:

The Tathagata’s great wisdom

Is rare and beyond compare;

None in all the worlds

Can reach it through thought.

Ordinary beings falsely perceive,

Clinging to characteristics contrary to truth;

The Buddha is free from all characteristics,

And cannot be known by them.

The ignorant and deluded

Falsely cling to the characteristics of the five skandhas;

Not knowing their true nature,

Such people do not see the Buddha.

Knowing clearly that all dharmas

Are entirely without self-nature,

Those who understand the Dharma-nature thus

See Vairocana.

Because of the preceding five skandhas,

Subsequent skandhas continue in succession;

Those who clearly know this nature

See the inconceivable Buddha.

Just as a jewel in darkness

Cannot be seen without a lamp,

So without someone to proclaim the Buddha-Dharma,

Even the wise cannot understand it.

Just as eyes afflicted with cataracts

Cannot see beautiful colors,

So too, an impure mind

Cannot see the Buddha’s teachings.

Again, just as the radiant sun

Cannot be seen by the blind,

A mind devoid of wisdom

Can never see the Buddhas.

If the disease of cataracts is completely cured

And conceptions of form are abandoned,

One sees nothing in any dharma—

Then one sees the Tathagata.

All-Wisdom has spoken

The Dharma of the Buddhas’ bodhi;

Hearing the words you proclaimed,

I have come to see Vairocana.

Bodhisattva Merit Wisdom, empowered by the Buddha, surveyed the ten directions and spoke these verses:

All dharmas are not truly real,

Yet they are falsely grasped as real;

Therefore ordinary beings

Revolve within the prison of birth and death.

Regarding the words used to teach the Dharma,

Those of little wisdom falsely discriminate;

Thus they give rise to obstructions

And fail to understand their own minds.

Not understanding their own minds,

How could they know the right path?

Through inverted wisdom,

They cause every evil to increase.

Not seeing that all dharmas are empty,

They perpetually endure the sufferings of birth and death;

Such people have not yet attained

The pure Dharma-eye.

In the past I suffered

Because I did not see the Buddha;

Therefore one must purify the Dharma-eye

To behold what ought to be seen.

If one is able to see the Buddha,

The mind does not grasp;

Such a person then sees

The Dharma known by the Buddha.

If one sees the Buddha’s true Dharma,

One is called a being of great wisdom;

Such a person possesses the pure eye

And can contemplate the world.

Not seeing is itself seeing,

By which one can see all dharmas;

If there is any seeing with regard to dharmas,

That is itself not seeing.

The nature of all dharmas

Neither arises nor ceases;

Wondrous indeed is the Guiding Teacher,

Self-awakened and able to awaken others.

Supreme Wisdom has spoken

The Dharma realized by the Tathagata;

Hearing what you proclaimed,

We know the Buddha’s true nature.

Bodhisattva Diligent Wisdom, empowered by the Buddha, surveyed the ten directions and spoke these verses:

If one abides in discrimination,

One impairs the pure eye,

Increasing delusion and wrong views,

And can never see the Buddha.

If one understands erroneous dharmas

As they truly are, without inversion,

Knowing that the false is originally true,

Then seeing the Buddha becomes pure.

Where there is seeing, there is defilement;

This is not yet true seeing.

Only when all clinging to views is left far behind

Does one see the Buddha.

The verbal conventions of the world

Are falsely discriminated by sentient beings;

Knowing that all such things are unborn

Is truly to see the world.

If one sees a “world that is seen,”

That “seeing” is a characteristic of the world;

Seeing things as they truly are, equal and undifferentiated—

Such a person is called one of true vision.

If one sees equality without difference

And makes no discrimination among things,

This seeing is free from afflictions,

Unconditioned by outflows and sovereign.

All the differentiated dharmas

Revealed by the Buddhas

Can none of them be apprehended,

For the Dharma-nature is pure.

The Dharma-nature is originally pure,

Without characteristics, like empty space;

None of it can be expressed—

The wise contemplate it thus.

Far removed from conceptions of dharmas,

Taking no delight in any dharma,

With nothing here to cultivate,

One sees the Great Muni.

As Merit Wisdom has said,

This is called seeing the Buddha;

All practices whatsoever

Are in essence quiescent and extinguished.

At that time, Bodhisattva Good Wisdom, empowered by the Buddha, surveyed the ten directions and spoke these verses:

Rare are the great and valiant ones,

The immeasurable Tathagatas;

Their stainless minds are liberated,

They cross over themselves and can ferry others across.

I behold the Lamp of the World

As it truly is, without inversion,

As seen throughout immeasurable kalpas

By those endowed with wisdom.

All the activities of ordinary beings

Swiftly return to complete cessation;

Their nature is like empty space,

And thus is said to be inexhaustible.

The wise speak of the inexhaustible,

Yet here too there is nothing that can be spoken.

Because self-nature is inexhaustible,

There can be an inconceivable end.

Within what is called inexhaustible,

No sentient being can be found;

Knowing the nature of beings in this way,

One then sees the One of Great Renown.

Not seeing is called seeing;

The unborn is called a sentient being.

Whether seeing or sentient being,

One clearly knows that neither has intrinsic essence.

The seer, the seen,

And the act of seeing are all eliminated;

Without destroying the true Dharma,

Such a person clearly knows the Buddha.

If one clearly knows the Buddha

And the Dharma spoken by the Buddha,

One can illuminate the world

Like Buddha Vairocana.

The Perfectly Awakened One skillfully reveals

The single path of the pure Dharma;

The Great Being Diligent Wisdom

Expounds immeasurable dharmas.

Concepts of existence and nonexistence

Are both eliminated;

Seeing the Buddha in this way,

One abides in ultimate reality.

At that time, Bodhisattva Wisdom, empowered by the Buddha, surveyed the ten directions and spoke these verses:

Upon hearing the supreme Dharma,

The light of wisdom immediately arose,

Illuminating realms throughout the ten directions,

Wherein I saw all the Buddhas.

Here there is not the slightest thing,

Only provisional names;

If one clings to self and person,

One enters a perilous path.

Those clinging ordinary beings

Grasp the body as truly existent;

The Buddha is not an object of grasping,

So they can never see him.

Such people lack the wisdom-eye

And cannot see the Buddha;

Throughout immeasurable kalpas,

They wander in the ocean of birth and death.

Where there is contention, it is called birth and death;

Where there is no contention, it is nirvana.

Birth and death and nirvana—

Neither can be expressed.

If, following provisional names,

One grasps these two dharmas,

Such a person is not in accord with reality

And does not know the Buddha’s wondrous path.

If one gives rise to the thought:

“This is the Buddha; this is supreme,”

That is inverted and unreal,

And one does not see the Perfectly Awakened One.

Knowing this true essence,

The characteristic of suchness, quiescent and extinct,

One then sees the Perfectly Awakened One,

Who transcends the path of language.

Words used to speak of dharmas

Cannot reveal their true characteristic;

Only through equality can it be seen;

As with the Dharma, so too with the Buddha.

The Buddhas of the past,

The future, and the present

Have forever severed the root of discrimination;

Therefore they are called Buddhas.

Bodhisattva True Wisdom, empowered by the Buddha, surveyed the ten directions and spoke these verses:

I would rather endure the sufferings of hell

And be able to hear the Buddha’s sacred name

Than delight in immeasurable pleasures

Without hearing the Buddha’s name.

The reason that in former times

I suffered for countless kalpas,

Wandering through birth and death,

Was that I did not hear the Buddha’s name.

Directly realizing, as it truly is,

The Dharma free from inversion,

And departing from all characteristics of combination—

This is called Unsurpassed Awakening.

The present is not a combination;

The past and future are likewise.

All dharmas are without characteristics—

This is the Buddha’s true essence.

If one can contemplate in this way

The exceedingly profound meaning of all dharmas,

One then sees the characteristic of truth,

The Dharma-body of the Buddhas.

In the real, one sees the real;

In the unreal, one sees the unreal.

Understanding this completely,

One is therefore called a Buddha.

The Buddha-Dharma cannot be awakened to;

Understanding this is called “awakening to the Dharma.”

The Buddhas cultivate in this way,

Without apprehending a single dharma.

Know that from one arise the many;

Know that through the many there is one.

Dharmas have nothing upon which they depend,

But arise solely through combination.

There is no agent and nothing acted upon;

They arise only from karmic conceptions.

How can this be known?

Because nothing exists apart from this.

All dharmas have no abiding place;

No fixed location can be apprehended.

The Buddhas abide herein,

Ultimately unmoving.

Bodhisattva Unsurpassed Wisdom, empowered by the Buddha, surveyed the ten directions and spoke these verses:

The unsurpassed one of the Mahayana

Having utterly abandoned the perception of beings,

None can surpass him;

Therefore he is called the Unsurpassed One.

That which all Buddhas have attained

Is uncreated and undifferentiated;

Coarse spiritual powers have no existence,

And subtle ones are likewise.

Within the sphere of the Buddhas’ activity,

There is no enumeration;

This is the true Dharma of the Buddha.

The Tathagata’s light shines universally,

Dispelling all darkness;

This light does not illuminate,

Nor does it fail to illuminate.

Regarding dharmas, there is no attachment,

No thought and no defilement;

There is no abiding and no location,

Yet the Dharma-nature is not destroyed.

Herein there are not two,

Nor is there one;

Those of great wisdom see correctly

And skillfully abide in ultimate truth.

Within emptiness there are not two;

Nonduality is likewise so.

All throughout the three realms is empty:

This is what the Buddhas perceive.

Ordinary beings do not know this;

The Buddha causes them to abide in the true Dharma.

All dharmas have nowhere to abide;

Awakening to this, one sees one’s own body.

It is not a body, yet is called a body;

It does not arise, yet manifests arising.

There is neither body nor seeing:

This is the unsurpassed body of the Buddha.

As Bodhisattva True Wisdom has said

Of the wondrous Dharma-nature of the Buddhas,

If anyone hears this Dharma,

They will attain the pure eye.

At that time, Bodhisattva Steadfast Wisdom, empowered by the Buddha’s awe-inspiring might, surveyed the ten directions and then spoke these verses:

Majestic! His great radiance,

The unsurpassed and valiant one,

For the benefit of all beings,

Appears within the world.

The Buddha, with a mind of great compassion,

Universally observes all beings

And sees them within the three realms,

Revolving in samsara and enduring manifold sufferings.

Apart from the Perfectly Awakened One alone,

The Guide who possesses the power,

Among all devas and humans,

There is none who can rescue and protect them.

If the Buddhas and bodhisattvas

Did not appear within the world,

Then not a single being

Could ever attain peace and happiness.

The Tathagatas, the Perfectly Awakened Ones,

And the assemblies of sages and saints

Appear within the world

To bring happiness to beings.

Whoever beholds the Tathagata

Thereby gains immense benefit;

Whoever hears the Buddha’s name and gives rise to faith

Is then a stupa for the world.

We have beheld the Tathagata

And thereby gained immense benefit;

Having heard such wondrous Dharma,

We all shall attain Buddhahood.

The bodhisattvas of the past,

Through the Buddha’s spiritual power,

Attained the pure wisdom-eye

And clearly understood the realm of the Buddhas.

Now, beholding Vairocana,

Their pure faith increases all the more;

The Buddha’s wisdom has no bounds,

And cannot be exhausted through exposition.

Even Bodhisattva Supreme Wisdom and the others,

Together with me, Steadfast Wisdom,

Throughout countless koṭis of kalpas,

Could not exhaust it through speech.

15. CHAPTER FIFTEEN: THE TEN ABODES

(Latter Section of the Chinese Canon, Scroll 16)

At that time, Bodhisattva Dharma Wisdom, empowered by the Buddha’s awe-inspiring might, entered the bodhisattva samadhi of Immeasurable Skillful Means. Through the power of this samadhi, beyond worlds as numerous as the dust motes in a thousand Buddha-lands in each of the ten directions, Buddhas as numerous as the dust motes in a thousand Buddha-lands, all alike named Dharma Wisdom, appeared together and said to Bodhisattva Dharma Wisdom:

“Excellent! Excellent, good man! You are able to enter this bodhisattva samadhi of Immeasurable Skillful Means.

Good man! In each of the ten directions, Buddhas as numerous as the dust motes in a thousand Buddha-lands all use their spiritual power together to bless and sustain you.

Moreover, through the power of the vows and spiritual might of this Tathagata Vairocana, together with the power of the roots of goodness you have cultivated, you enter this samadhi so that you may expound the Dharma: to increase the wisdom of the Buddha; to penetrate deeply into the Dharma-realm; to understand well the realm of beings; to enter without obstruction; to act without hindrance; to attain unequaled skillful means; to enter the nature of all-wisdom; to awaken to all dharmas; to know all faculties; and to be able to receive, retain, and expound all dharmas. This is precisely to initiate the Ten Abodes of the bodhisattva.

Good man! You should rely upon the Buddha’s spiritual power and expound the Dharma of the Ten Abodes!”

At that time, the Buddhas immediately bestowed upon Bodhisattva Dharma Wisdom unobstructed wisdom, unattached wisdom, uninterrupted wisdom, wisdom free from delusion, undifferentiated wisdom, unerring wisdom, immeasurable wisdom, unsurpassed wisdom, unremitting wisdom, and wisdom that cannot be taken away. Why was this? Because the intrinsic nature of the power of this samadhi is thus.

The Buddhas all extended their right hands and stroked the crown of Bodhisattva Dharma Wisdom’s head.

Bodhisattva Dharma Wisdom then emerged from samadhi and said to the bodhisattvas:

“Children of the Buddhas! The dwelling place of bodhisattvas is vast and great, equal to the realm of space.

Children of the Buddhas! Bodhisattvas dwell in the house of the Buddhas of the three times.

I shall now speak about those abodes of bodhisattvas.

Children of the Buddhas! There are ten levels among the abodes of bodhisattvas, which the Buddhas of the three times have taught, will teach, and are now teaching.

These are the Ten Abodes:

The Abode of Initial Awakening of the Mind, the Abode of Preparing the Ground, the Abode of Cultivation, the Abode of Noble Birth, the Abode of Perfect Skillful Means, the Abode of the Right Mind, the Abode of Non-Retrogression, the Abode of the True Youth, the Abode of the Dharma Prince, and the Abode of Consecration.

Children of the Buddhas! What is the bodhisattva’s Abode of Initial Awakening of the Mind?

This bodhisattva beholds the Buddha’s majestic and beautiful form endowed with great awe-inspiring power; or beholds his spiritual manifestations; or hears a prediction of awakening; or hears teachings; or sees beings undergoing extremely grievous sufferings; or hears of the vast Buddhadharma of the Tathagata. Thereupon, the bodhisattva awakens the mind of bodhi and seeks all-wisdom.

This bodhisattva awakens the mind through contemplating ten difficult-to-attain dharmas. These are the ten difficult-to-attain dharmas:

Wisdom that clearly knows what is possible and what is impossible; wisdom that clearly knows the karmic retributions of good and evil deeds; wisdom that clearly knows the superiority and inferiority of faculties and dispositions; wisdom that clearly knows the distinctions among various kinds of understanding; wisdom that clearly knows the distinctions among various realms; wisdom that clearly knows all paths leading to their destinations; wisdom that clearly knows all dhyanas, liberations, and samadhis; unobstructed wisdom of past lives; unobstructed wisdom of the divine eye; and wisdom of the exhaustion of outflows throughout the three times.

Children of the Buddhas! This bodhisattva should be encouraged to study ten dharmas. These are the ten:

Diligently making offerings to the Buddhas; delighting in remaining within birth and death; undertaking to guide the world so that beings may eliminate evil karma; constantly instructing them with the supreme and wondrous Dharma; praising the unsurpassed Dharma; studying the virtues of the Buddha; being born in the presence of Buddhas and always receiving their care; skillfully expounding the samadhi of quiescence; praising freedom from the cycle of birth and death; and serving as a refuge for suffering beings.

Why should the bodhisattva be encouraged to study these ten dharmas? So that, within the Buddhadharma, the bodhisattva’s mind may become ever more vast and great, and so that upon hearing any Dharma, the bodhisattva may understand it directly without being taught by another.

Children of the Buddhas! What is the bodhisattva’s Abode of Preparing the Ground?

This bodhisattva brings forth ten kinds of mind toward beings:

A mind of benefiting them, a mind of great compassion, a mind of bringing peace and happiness, a mind of establishing them securely, a mind of sympathy, a mind of embracing and accepting them, a mind of guarding and protecting them, a mind that regards them as oneself, a mind that acts as their teacher, and a mind that serves as their guide.

Children of the Buddhas! This bodhisattva should be encouraged to study ten dharmas:

Reciting and studying extensively; dwelling at ease in solitude and quiescence; drawing near to good and wise friends; speaking harmonious and joyful words; always knowing the proper time to speak; possessing a fearless heart; thoroughly understanding all meanings; practicing in accordance with the Dharma; abandoning ignorance and delusion; and abiding securely and immovably.

By studying these ten dharmas, this bodhisattva’s great compassion toward beings grows ever greater, and upon hearing any Dharma, the bodhisattva understands it directly without being taught by another.

Children of the Buddhas! What is the bodhisattva’s Abode of Unhindered Practice?

This bodhisattva employs ten contemplations to observe all dharmas:

Contemplating that all dharmas are impermanent; that all dharmas are suffering; that all dharmas are empty; that all dharmas are without self; that all dharmas are uncreated; that all dharmas are without flavor; that all dharmas are not as their names suggest; that all dharmas have no location; that all dharmas are free from discrimination; and that all dharmas possess no solid reality.

Children of the Buddhas! This bodhisattva should be encouraged to study ten dharmas:

Contemplating the realm of beings, the Dharma-realm, and the world-realm; contemplating the earth dhatu, water dhatu, fire dhatu, and wind dhatu; and contemplating the desire realm, the form realm, and the formless realm. This is so that the bodhisattva may attain luminous wisdom and, upon hearing any Dharma, understand it directly without being taught by another.

Children of the Buddhas! What is the bodhisattva’s Abode of Noble Birth?

This bodhisattva is born from the sacred teachings and accomplishes ten dharmas:

Never retreating from the path to Buddhahood, they give rise to profound and pure faith, skillfully contemplate phenomena, and clearly understand sentient beings, lands, worlds, karmic practices, their fruits and retributions, birth and death, and nirvana.

Children of the Buddhas! This bodhisattva should be encouraged to study ten dharmas:

Clearly understand all Buddhadharmas of the past, future, and present; cultivate all Buddhadharmas of the past, future, and present; perfect all Buddhadharmas of the past, future, and present; and clearly know the equality of all Buddhas. This is intended to enable this bodhisattva to advance, attain equanimity of mind throughout the three periods of time, and, upon hearing the Dharma, understand it directly without being taught by another.

Children of the Buddhas! What is the Bodhisattva’s Dwelling in the Perfection of Skillful Means?

This bodhisattva fully possesses ten dharmas:

All the roots of goodness they cultivate are for rescuing and protecting all sentient beings, benefiting all sentient beings, bringing peace and happiness to all sentient beings, showing compassion for all sentient beings, liberating all sentient beings, causing all sentient beings to leave calamities and perils behind, causing all sentient beings to escape the suffering of birth and death, causing all sentient beings to give rise to pure faith, causing all sentient beings to be disciplined, and causing all sentient beings to realize nirvana.

Children of the Buddhas! This bodhisattva should be encouraged to study ten dharmas:

Know that sentient beings are boundless, immeasurable, and innumerable; know that sentient beings are inconceivable, possess immeasurable forms, and cannot be measured; know that sentient beings are empty, without action, without existence, and without intrinsic nature.

This is intended to enable this bodhisattva’s mind to become increasingly excellent, free from attachment and defilement, and, upon hearing the Dharma, to understand it directly without being taught by another.

Children of the Buddhas! What is the Bodhisattva’s Dwelling in the Right Mind?

Upon hearing ten dharmas, this bodhisattva’s mind remains settled and unmoved:

Whether hearing the Buddha praised or disparaged, their mind remains settled and unmoved with respect to the Buddhadharma. Whether hearing the Dharma praised or disparaged, their mind remains settled and unmoved with respect to the Buddhadharma. Whether hearing bodhisattvas praised or disparaged, their mind remains settled and unmoved with respect to the Buddhadharma.

Whether hearing the practices of a bodhisattva praised or disparaged, their mind remains settled and unmoved with respect to the Buddhadharma. Whether hearing that sentient beings are finite or infinite, their mind remains settled and unmoved with respect to the Buddhadharma. Whether hearing that sentient beings are defiled or undefiled, their mind remains settled and unmoved with respect to the Buddhadharma.

Whether hearing that sentient beings are easy or difficult to liberate, their mind remains settled and unmoved with respect to the Buddhadharma. Whether hearing that the Dharma realm is finite or infinite, their mind remains settled and unmoved with respect to the Buddhadharma. Whether hearing that the Dharma realm undergoes formation or destruction, their mind remains settled and unmoved with respect to the Buddhadharma.

Whether hearing that the Buddhadharma exists or does not exist, their mind remains settled and unmoved with respect to the Buddhadharma.

Children of the Buddhas! This bodhisattva should be encouraged to study ten dharmas:

All phenomena are without characteristics; all phenomena are without substance; all phenomena have no independent mastery; all phenomena have no existence; all phenomena are not truly real; all phenomena are empty; all phenomena are without intrinsic nature; all phenomena are like illusions; all phenomena are like dreams; all phenomena are without discrimination.

This is intended to enable this bodhisattva’s mind to advance ever further and attain the irreversible Dharma-eye of non-arising. Upon hearing the Dharma, they understand it directly without being taught by another.

Children of the Buddhas! What is the Bodhisattva’s Dwelling of Irreversibility?

Upon hearing ten dharmas, this bodhisattva remains steadfast and irreversible:

Whether hearing that a Buddha exists or that no Buddha exists; whether hearing that the Dharma exists or that no Dharma exists; whether hearing that bodhisattvas exist or that no bodhisattvas exist; whether hearing that bodhisattva practices exist or that no bodhisattva practices exist; whether hearing that a bodhisattva’s cultivation leads to deliverance or does not lead to deliverance; whether hearing that Buddhas existed in the past or that no Buddhas existed; whether hearing that Buddhas will exist in the future or that no Buddhas will exist; whether hearing that Buddhas exist in the present or that no Buddhas exist; whether hearing that the Buddha’s wisdom is finite or infinite;

or whether hearing that the three periods of time have a single characteristic or do not have a single characteristic—their minds never retreat from the Buddhadharma.

Children of the Buddhas! This bodhisattva should be encouraged to study ten vast dharmas:

To say that one is precisely many and that many are precisely one; words accord with meaning, and meaning accords with words; nonexistence is precisely existence, and existence is precisely nonexistence; the absence of characteristics is precisely characteristics, and characteristics are precisely the absence of characteristics; the absence of intrinsic nature is precisely intrinsic nature, and intrinsic nature is precisely the absence of intrinsic nature.

This is intended to enable this bodhisattva to advance, skillfully attain deliverance with respect to all phenomena, and, upon hearing the Dharma, understand it directly without being taught by another.

Children of the Buddhas! What is the Bodhisattva’s Dwelling of the Pure Youth?

This bodhisattva abides in ten courses of action:

Bodily conduct without fault, verbal conduct without fault, mental conduct without fault, taking birth according to their intention, knowing the various desires of sentient beings, knowing the various understandings of sentient beings, knowing the various realms of sentient beings, knowing the various karmas of sentient beings, knowing the formation and destruction of worlds, and possessing unrestricted mastery of miraculous powers.

Children of the Buddhas! This bodhisattva should be encouraged to study ten dharmas:

Know all Buddha-lands, shake all Buddha-lands, uphold all Buddha-lands, contemplate all Buddha-lands, travel to all Buddha-lands, journey through innumerable worlds, receive innumerable Buddhadharmas, freely manifest transformation bodies, utter a vast voice that pervades everywhere, and, in a single instant, attend upon and make offerings to innumerable Buddhas.

This is intended to enable this bodhisattva to advance, attain skillfulness regarding all phenomena, and, upon hearing the Dharma, understand it directly without being taught by another.

Children of the Buddhas! What is the Bodhisattva’s Dwelling of the Dharma Prince?

This bodhisattva skillfully knows ten dharmas:

They skillfully know the births taken by sentient beings; skillfully know the arising of afflictions; skillfully know the continuity of habitual tendencies; skillfully know the skillful means employed; skillfully know immeasurable dharmas; skillfully know the various modes of dignified conduct; skillfully know the distinctions among worlds; skillfully know the affairs of former and later worlds; and skillfully know how to expound the ultimate truth.

Children of the Buddhas! This bodhisattva should be encouraged to study ten dharmas:

Skillfulness concerning the station of the Dharma King, the regulations of the Dharma King’s station, the palace of the Dharma King’s station, the provisions of the Dharma King’s station, the observation of the Dharma King’s station, the consecration of the Dharma King’s station, the sustaining power of the Dharma King, the fearlessness of the Dharma King, the luminous chamber of the Dharma King, and the praises of the Dharma King.

This is intended to enable this bodhisattva to advance with an unobstructed mind and, upon hearing the Dharma, understand it directly without being taught by another.

Children of the Buddhas! What is the Bodhisattva’s Dwelling of Consecration?

This bodhisattva accomplishes ten kinds of wisdom:

Shaking innumerable worlds, illuminating innumerable worlds, sustaining innumerable worlds, traveling to innumerable worlds, adorning and purifying innumerable worlds, instructing innumerable sentient beings, contemplating innumerable sentient beings, knowing the faculties and dispositions of innumerable sentient beings, causing innumerable sentient beings to be gathered in, and causing innumerable sentient beings to be disciplined.

The body and bodily karma of this bodhisattva, their miraculous manifestations, their knowledge of the past, knowledge of the future, knowledge of the present, accomplishment of Buddha-lands, realm of mind, and realm of wisdom—all are unknowable; even a Bodhisattva Dharma Prince cannot know them.

This bodhisattva should be encouraged to study ten kinds of wisdom of the Tathagata:

Wisdom of the three periods of time, wisdom of the Buddhadharma, unobstructed wisdom of the Dharma realm, wisdom of the boundless realm of the Buddhas, wisdom that fills all worlds, wisdom that universally illuminates all worlds, wisdom that sustains all worlds, wisdom that knows all sentient beings, wisdom that knows all dharmas, and wisdom that knows the boundless Buddhas.

This is intended to enable this bodhisattva to increase wisdom of all modes and, upon hearing the Dharma, understand it directly without being taught by another.

At that time, through the spiritual power of the Buddhas of the ten directions, worlds as numerous as the dust motes in ten thousand Buddha-lands in each direction quaked in six ways. Celestial flowers, flower garlands, powdered incense, various kinds of incense, precious celestial garments, precious celestial clouds, and celestial adornments rained down. Celestial music sounded spontaneously in harmony. Celestial lights shone forth, accompanied by wondrous sounds.

Just as in this world, so too throughout the worlds of the ten directions, in the palaces of Shakra, Lord of the Devas, the Dharma of the Ten Abodes was taught and spiritual transformations were manifested in the same way.

Moreover, through the spiritual power of the Buddha, bodhisattvas as numerous as the dust motes in ten thousand Buddha-lands came from each of the ten directions to this place and said together: “Excellent! Excellent, disciple of the Buddha! You have skillfully taught this Dharma.

“We are all named Dharma Wisdom, our lands are all called Dharma Cloud, and the Tathagatas in those lands are all named Wondrous Dharma. In the Dharma assemblies of our World-Honored Ones, we also teach the Ten Abodes. The wording, meaning, principles, assemblies, and retinues are all identical to those here, without increase or decrease.

“We have come to this Dharma assembly through the spiritual power of the Buddha to bear witness to this teaching.”

Then the Bodhisattva Dharma Wisdom, empowered by the Buddha’s awesome might, contemplated the ten directions throughout the Dharma realm and spoke these verses:

Beholding the wondrous body of the Supreme in Wisdom,

Whose marks and excellences are dignified and complete—

One so honored as this is exceedingly difficult to encounter;

Thus the courageous bodhisattva first arouses the aspiration.

Beholding great spiritual powers unequaled by any,

And hearing predictions and words of instruction,

Seeing that beings undergo immeasurable suffering—

Thus the bodhisattva first arouses the aspiration.

Hearing that the Tathagatas, the Universally Supreme,

Have perfected every virtue,

And, like empty space, make no distinctions—

Thus the bodhisattva first arouses the aspiration.

Causes and effects throughout the three times are called possible;

A self-existent nature is called impossible.

Wishing to know fully their true meaning—

Thus the bodhisattva first arouses the aspiration.

All conditioned practices and paths

Each have their respective destinations.

Wishing to know fully their essential nature—

Thus the bodhisattva first arouses the aspiration.

All beings in all worlds

Revolve according to karma without a moment’s rest.

Wishing to attain the divine eye and see them all clearly—

Thus the bodhisattva first arouses the aspiration.

All that has existed in the past,

With such essential nature and such characteristics—

Wishing to know fully those former lives—

Thus the bodhisattva first arouses the aspiration.

All the afflictions of every being,

Their continuities, present arising, and habitual tendencies—

Wishing to know them all completely and exhaustively—

Thus the bodhisattva first arouses the aspiration.

According to the circumstances in which beings are established,

Their modes of discourse and paths of language,

And all such conventional truths, wishing to know them—

Thus the bodhisattva first arouses the aspiration.

All dharmas transcend verbal expression;

Their nature is empty and quiescent, originally uncreated.

Wishing to comprehend fully this true meaning—

Thus the bodhisattva first arouses the aspiration.

Wishing to make the lands of the ten directions quake,

And overturn all the great oceans,

Perfecting the great spiritual powers of all Buddhas—

Thus the bodhisattva first arouses the aspiration.

Wishing to emit light from a single pore,

Illuminating immeasurable lands throughout the ten directions,

And within each ray awakening all beings—

Thus the bodhisattva first arouses the aspiration.

Wishing to place inconceivably countless lands

Within the palm of the hand without disturbing them,

Clearly knowing that all are like magical illusions—

Thus the bodhisattva first arouses the aspiration.

Wishing, with a single hair dipped into the ocean’s waters,

To drain all the great oceans dry,

Yet discern and know the number of their drops—

Thus the bodhisattva first arouses the aspiration.

Throughout immeasurable kalpas of past and future,

All the signs of formation and destruction in every world—

Wishing to comprehend them fully to their utmost bounds—

Thus the bodhisattva first arouses the aspiration.

All the Tathagatas throughout the three times,

All pratyekabuddhas and shravakas—

Wishing to know all their teachings completely—

Thus the bodhisattva first arouses the aspiration.

Boundless and immeasurable worlds—

Wishing to weigh them all upon a single hair,

And clearly know their forms and characteristics—

Thus the bodhisattva first arouses the aspiration.

Immeasurable and innumerable ring-shaped mountains—

Wishing to cause them all to enter a single pore,

And clearly know each one’s size—

Thus the bodhisattva first arouses the aspiration.

Wishing, with a single wondrous and quiescent voice,

To respond everywhere in the ten directions, teaching according to each kind,

And thereby cause all to understand with luminous purity—

Thus the bodhisattva first arouses the aspiration.

The languages of all beings—

Wishing to express them all in a single utterance,

And clearly know each one’s inherent nature—

Thus the bodhisattva first arouses the aspiration.

Speaking in every language and sound of the world,

Causing all to understand and realize quiescence,

Wishing to attain such a wondrous faculty of speech—

Thus the bodhisattva first arouses the aspiration.

Wishing to cause all the worlds of the ten directions,

With their marks of formation and destruction, to be seen,

And to know that they arise from discrimination—

Thus the bodhisattva first arouses the aspiration.

All the worlds throughout the ten directions

Are filled with immeasurable Tathagatas.

Wishing to know fully the Dharma of those Buddhas—

Thus the bodhisattva first arouses the aspiration.

The countless kinds of magically transformed bodies,

As numerous as all the dust motes in every world—

Wishing to comprehend that they arise from mind—

Thus the bodhisattva first arouses the aspiration.

Throughout the past, future, and present,

There are immeasurable and innumerable Tathagatas.

Wishing to know them all clearly in a single thought—

Thus the bodhisattva first arouses the aspiration.

Wishing to expound a single sentence of Dharma fully

For asamkhya kalpas without ever exhausting it,

While causing its wording and meaning never to be the same—

Thus the bodhisattva first arouses the aspiration.

All beings throughout the ten directions

Flow through birth and death according to their characteristics.

Wishing to comprehend them all in a single thought—

Thus the bodhisattva first arouses the aspiration.

Wishing, through bodily, verbal, and mental karma,

To reach everywhere in the ten directions without obstruction,

Clearly knowing that the three times are all empty and quiescent—

Thus the bodhisattva first arouses the aspiration.

Once bodhisattvas have aroused the aspiration in this way,

They should be caused to journey to the lands of the ten directions,

Reverently making offerings to all Tathagatas;

Through this they are enabled to attain non-retrogression.

Courageous bodhisattvas seeking the path to Buddhahood

Never grow weary of birth and death.

Praise them so that they may accord with goodness;

In this way they are enabled not to regress.

Throughout the immeasurable lands of the worlds of the ten directions,

They dwell among them all as honored leaders.

Teach this to all bodhisattvas;

Through this they are enabled not to regress.

The most excellent, the highest, and the foremost,

The exceedingly profound, wondrous, and pure Dharma—

Encourage bodhisattvas to teach it to others;

Instruct them thus, enabling them to leave the afflictions behind.

Unequaled throughout all worlds,

They subdue what cannot be shaken or conquered.

Always praise those bodhisattvas;

Instruct them thus, enabling them not to regress.

The Buddha is the Great Lord of Power in the world,

Perfectly endowed with every virtue.

Cause all bodhisattvas to abide therein;

Through this instruction, make them supreme persons.

They are able to go before and draw near

To immeasurable and boundless Buddhas,

And are always gathered in and accepted by the Buddhas;

Instruct them thus, enabling them not to regress.

All the quiescent samadhis there may be

Are expounded completely, with nothing omitted.

Teach this to those bodhisattvas;

Through this they are enabled not to regress.

They destroy the cycle of birth and death throughout all realms

And turn the wondrous, pure Dharma wheel,

With no attachment anywhere in all worlds;

Teach this to all bodhisattvas.

All beings who have fallen into the lower realms

Are oppressed by immeasurable, grievous suffering.

Become their refuge, rescue them, and protect them;

Teach this to all bodhisattvas.

This is the “Bodhisattva’s Abode of Arousing the Aspiration,”

Single-mindedly resolved to seek the unsurpassed path.

The Dharma of instruction that I have taught

Is taught in the same way by all Buddhas.

Second: the “Bodhisattva’s Abode of Preparing the Ground.”

They should arouse a mind such as this:

May all beings throughout the ten directions

Follow the teachings of the Buddha.

A mind of great compassion, benefit, and peace;

A mind that abides securely, cherishes, and gathers beings in;

A mind that protects beings as oneself;

The mind of a teacher and the mind of a spiritual guide.

Having established such a supreme and wondrous mind,

They should next be encouraged to recite, study, and seek broad learning,

Always delighting in quiescence and right contemplation,

And drawing near to all spiritual friends.

Speaking words that are harmonious and pleasing, free from harshness,

Speaking always at the proper time and without fear,

Comprehending meanings and principles and acting in accordance with the Dharma,

They leave delusion far behind, their minds unmoved:

This is the initial training in bodhi practice.

One who can perform this practice is a true child of the Buddha.

I shall now explain what should be done there;

Thus should the Buddha’s children diligently train.

Third: “The Bodhisattva’s Abode of Practice”

Always relying upon the Buddha’s teachings, diligently contemplate

That all dharmas are impermanent, suffering, and empty;

They are also without self or person, and without activity.

None of the dharmas is worthy of attachment;

They accord with neither names nor locations,

Have no basis for discrimination and no true reality—

One who contemplates thus is called a bodhisattva.

Next, they are caused to contemplate the realm of sentient beings

And also to contemplate the Dharma realm;

The distinctions among worlds are comprehended without remainder—

They should be exhorted to contemplate them all.

The worlds of the ten directions and empty space,

All earth, water, fire, and wind,

The desire realm, form realm, and formless realm—

They are exhorted to contemplate them completely.

They contemplate that those realms are all distinct,

And thoroughly comprehend their essential nature;

Those who are taught to practice diligently in this way

Are called true children of the Buddha.

Fourth: “The Bodhisattva’s Abode of Noble Birth”

They are born from the sacred teachings,

Fully understanding that all realms have no existence,

And, transcending those dharmas, are born into the Dharma realm.

Their faith in the Buddha is firm and indestructible;

Contemplating the quiescence of dharmas, their minds abide in peace.

They clearly understand every kind of sentient being,

Whose essential nature is illusory and without true reality.

The world, lands, karma and its results,

Samsara and nirvana are all likewise;

The Buddha’s children who contemplate dharmas in this way

Are born from the Buddha’s body and are called children of the Buddha.

Whatever Buddhadharmas exist

In the past, future, and present,

They understand their accumulation and perfection,

And train in this way until reaching consummation.

All Tathagatas of the three periods

May be contemplated as equally such;

Their various distinctions cannot be apprehended—

One who contemplates thus comprehends the three periods.

What I have praised and extolled

Are the merits of the fourth abode;

Those who diligently practice in accordance with the Dharma

Will swiftly attain the Buddha’s unsurpassed bodhi.

Next comes the Bodhisattva’s fifth abode,

Called “The Abode of Perfected Skillful Means.”

They deeply enter immeasurable skillful means

And bring meritorious deeds to consummation.

All the merit cultivated by bodhisattvas

Is for rescuing and protecting sentient beings;

Single-mindedly they bring benefit and peace,

Compassionately seeking only to lead them to liberation.

They remove every calamity from all worlds,

Lead beings out of samsara, and cause them to rejoice;

They tame each one without exception

And cause them all, replete with virtue, to advance toward nirvana.

Sentient beings are boundless and immeasurable,

Measureless, countless, and inconceivable,

Even inexpressible and beyond reckoning;

They hear and receive the Tathagata’s Dharma in this way.

This is the Buddha’s child in the fifth abode,

Accomplishing skillful means to liberate sentient beings;

The One of Great Wisdom, perfect in merit,

Reveals and teaches them such Dharma.

Sixth: “The Abode of the Perfected Right Mind”

They are not deluded regarding the intrinsic nature of dharmas;

With right mindfulness they contemplate, free from discrimination,

And cannot be shaken by any deva or human.

Hearing the Buddha and the Buddhadharma praised or disparaged,

Or hearing of bodhisattvas and bodhisattva practices;

Of sentient beings as finite or infinite,

Defiled or undefiled, difficult or easy to liberate;

Of the Dharma realm as great or small, arising or perishing,

Existing or not existing—their minds remain unmoved.

Regarding the past, future, and present,

They recollect and contemplate them, always resolute.

All dharmas are without characteristics,

Without substance, without nature, empty, and unreal;

Like illusions and dreams, beyond discrimination—

They always delight in hearing such meaning.

Seventh: “The Non-retrogressing Bodhisattva”

Regarding the Buddha, the Buddhadharma, and bodhisattva practices,

Whether they exist or do not exist, appear or do not appear,

Even upon hearing such teachings, they do not retrogress.

Regarding the past, future, and present,

Whether all Buddhas exist or do not exist;

Whether the Buddha’s wisdom is finite or infinite;

Whether the three periods have one characteristic or various characteristics;

Whether one is many or many are one;

Whether words accord with meaning or meaning accords with words—

All such things mutually arise in succession;

Those on the stage of non-retrogression should explain this to beings.

Whether dharmas possess characteristics or lack characteristics,

Whether dharmas possess nature or lack nature,

Their various distinctions mutually subsume one another;

Upon hearing this, such a person reaches consummation.

Eighth: “The Bodhisattva’s Abode of Spiritual Youth”

Their bodily, verbal, and mental conduct is complete,

Entirely pure and free from faults;

They freely take birth according to their wishes.

They know the inclinations of sentient beings’ minds,

And the various differences in their ideas and understandings;

They know all the dharmas found there,

And the characteristics of the formation and destruction of lands throughout the ten directions.

They swiftly attain wondrous spiritual powers

And travel wherever they wish in every place;

In the presence of all Buddhas, they hear the wondrous Dharma,

Praise it, and practice without weariness.

They clearly know all Buddha lands,

Their quaking, empowerment, and contemplation;

They pass beyond immeasurably many Buddha lands

And journey through boundlessly many worlds.

They inquire into countless wondrous dharmas,

Freely assume bodies wherever they wish,

Are fully endowed with skillful speech and sounds,

And honor countless Buddhas.

Ninth: “The Bodhisattva’s Abode of the Dharma Prince”

They can perceive the different births of sentient beings,

And know all the manifestation and habituation of afflictions;

They skillfully understand every expedient deed.

They know the differences among all dharmas and modes of conduct,

The dissimilarities among worlds, and what comes before and after;

Both conventional truth and ultimate truth

They skillfully understand without remainder.

They know the skillful establishments of the Dharma King,

And whatever wondrous Dharma is found there;

They observe and perceive the Dharma King’s palace,

Whether entering or withdrawing from it.

They know the Dharma King’s anointment rite,

His spiritual power, empowerment, and fearlessness,

His repose within the palace, and the praises offered there;

Through these, the Dharma Prince is instructed.

All these things are fully explained to them,

Yet their minds are caused to remain unattached;

Here they clearly understand and cultivate right mindfulness,

And all Buddhas appear before them.

Tenth: “The Anointed True Child of the Buddha”

They perfect the foremost and supreme Dharma;

Throughout countless worlds in the ten directions,

They can cause quaking and radiate light everywhere.

Their sustaining and traveling reach everywhere without remainder;

Their pure adornments are all complete.

They reveal and teach boundlessly many sentient beings,

Contemplating and knowing all their faculties and natures.

The minds they resolve to tame are likewise boundless;

They cause them all to advance toward great bodhi.

They contemplate the entire Dharma realm

And cause all lands of the ten directions to be reached.

Their bodies and bodily activities there,

And their manifestations of spiritual powers, are difficult to fathom;

Even Dharma Princes cannot comprehend

The realms of the Buddha lands throughout the three periods.

Wisdom unobstructed throughout the boundless Dharma realm,

Wisdom pervading all worlds,

Wisdom illuminating worlds and sustaining them,

Wisdom clearly knowing sentient beings and all dharmas,

And boundless wisdom knowing perfect awakening—

The Tathagata explains them all completely.

All bodhisattvas of the Ten Abodes such as these

Are born through transformation from the Tathagata’s Dharma;

Whatever meritorious practices they possess

Cannot be fathomed by any deva or human.

Throughout the past, future, and present,

Those who resolve to seek Buddhahood are boundless in number;

They fill all lands throughout the ten directions

And will all attain omniscience.

All lands are without bounds;

The worlds, sentient beings, and dharmas are likewise.

Their delusions, karma, and inclinations all differ;

Based upon these, they arouse the mind of bodhi.

The very first thought that seeks the path to Buddhahood

Cannot be known even through the utmost contemplation

Of worldly sentient beings and those of the Two Vehicles—

How much less all the other merits!

If all the worlds throughout the ten directions

Could be weighed using a single hair,

Then such a person might know how this Buddha’s child

Practices and advances toward the Buddha’s great wisdom.

If all the great oceans throughout the ten directions

Could be dipped dry with a single hair,

Then such a person might know the merit cultivated

By this Buddha’s child in a single thought.

If all worlds were ground into dust

And one could distinguish and clearly know the number of particles,

Only such a person might be able to perceive

This bodhisattva’s path of practice.

All Buddhas of the three periods throughout the ten directions,

Together with all pratyekabuddhas and shravakas,

Could employ all their wondrous eloquence

To reveal the initial arousal of the mind of bodhi.

Yet the merit of arousing that mind cannot be measured;

It pervades all realms of sentient beings.

Even if all the wise explained it together, they could not exhaust it—

How much less all the other wondrous practices!