大方廣佛華嚴經

What is the bodhisattva practice of Good Manifestation?

Disciples of the Buddha! With a mind free from attachment, this bodhisattva enters countless worlds in every thought and adorns and purifies countless worlds, yet his mind does not cling to any of those worlds.

This bodhisattva goes into the presence of countless Tathagatas and reverently pays homage to their virtues. He makes offerings to the Tathagatas with countless flowers, garlands, incense, powdered incense, fragrant ointments, garments, precious treasures, banners, pennants, beautiful canopies, and all manner of adornments.

He makes such offerings in order to perfect the unconditioned Dharma and abide in the inconceivable Dharma. In every thought he beholds countless Buddhas, yet his mind does not cling to the Buddhas. Nor does he cling to the Buddha lands, the auspicious marks and characteristics of the Buddhas, the radiance of the Buddhas, or the Dharma taught by the Buddhas. Nor does he cling to the worlds throughout the ten directions or to the assemblies of Buddhas and bodhisattvas. Having heard the Buddhadharma, his heart rejoices and his resolve becomes vast. He is able to receive and uphold it and to practice the bodhisattva practices, yet he still does not cling to the Buddhadharma.

Throughout ineffable kalpas, this bodhisattva beholds ineffably many Buddhas appearing in the world. He reveres and makes offerings to each Buddha for a full ineffable number of kalpas, without ever becoming weary or satisfied. Yet he does not cling to seeing the Buddhas, hearing the Dharma, or beholding the magnificence of the bodhisattva assemblies. Nor does he feel aversion upon seeing defiled and turbid worlds. Why is this? Because this bodhisattva contemplates in accordance with the Buddhadharma. Within the Buddhadharma, there is neither defilement nor purity, neither darkness nor light, neither difference nor sameness, neither reality nor falsity, neither security nor danger, neither the right path nor a wrong path.

Having thus deeply entered the Dharma realm, the bodhisattva teaches and transforms sentient beings without becoming attached to them. He receives and upholds all dharmas without becoming attached to any dharma. He arouses the mind of bodhi and abides in the Buddha’s abiding, yet does not become attached to the Buddha’s abiding. Although he speaks, he does not cling to speech. He enters the paths of sentient beings without clinging to those paths. He fully understands samadhi and is able to enter and abide in samadhi, yet his mind does not cling to samadhi. He travels to immeasurable Buddha lands, entering, seeing, or dwelling in them, yet his mind does not cling to those Buddha lands, nor does he feel regret when departing from them.

Because this bodhisattva is thus able to remain unattached, his mind is unobstructed with respect to the Buddhadharma. He comprehends the Buddha’s bodhi, realizes the Dharma of the Vinaya, abides in the Buddha’s perfect enlightenment, accomplishes the bodhisattva practices, abides in the bodhisattva mind, and contemplates the bodhisattva’s Dharma of liberation. His mind is not defiled by attachment to the bodhisattva’s dwelling places, nor does he cling to the bodhisattva’s deeds.

He purifies the bodhisattva path and receives a bodhisattva’s prediction of enlightenment. Having received that prediction, he reflects: “Foolish ordinary beings neither know nor see, neither believe nor understand, and do not practice with clarity. Stubbornly craving and clinging, they revolve in birth and death without seeking to behold the Buddha.

They do not follow those who illuminate the Way and do not believe in the Tamer. Deluded, they enter dangerous paths. They do not revere the King of the Ten Powers and do not recognize the kindness of bodhisattvas.

They crave and cling to their dwelling places. When they hear the Dharma of emptiness, they become exceedingly afraid. They distance themselves from the true Dharma and draw near to false teachings.

They abandon the level road and enter perilous paths. They turn against the Buddha’s intent and follow the intent of Mara. They tenaciously cling to the conditioned realms and refuse to relinquish them.”

Contemplating sentient beings in this way, the bodhisattva increases his mind of great impartiality and brings forth roots of goodness without becoming attached to them.

The bodhisattva then further reflects: “For the sake of a single sentient being in each land throughout the worlds of the ten directions, I shall spend ineffable, ineffably many kalpas teaching, transforming, and bringing that being to maturity. As I do for one sentient being, so shall I do for all sentient beings. I shall never grow weary of this and abandon them to go elsewhere.

“Moreover, I shall measure the entire Dharma realm with the tips of hairs. At the place of each hair-tip, throughout ineffable, ineffably many kalpas, I shall teach, transform, tame, and subdue all sentient beings. As I do at one hair-tip, so shall I do at every hair-tip. I shall not cling to a self, nor give rise to notions of self or possessions of self. At every hair-tip I shall accomplish the bodhisattva practices until the end of future kalpas, without clinging to body, dharmas, thoughts, vows, samadhi, contemplation, serene concentration, objects of cognition, or the work of teaching, transforming, taming, and subduing sentient beings. Nor shall I cling to entering the Dharma realm.”

Why is this? Because this bodhisattva reflects: “I must contemplate all dharmas as illusions, the Buddhas as reflections, the bodhisattva practices as dreams, the Buddha’s teaching of the Dharma as an echo, and all worlds as magical transformations sustained through karmic retribution. The various kinds of bodies are like illusions, arising through the power of conditioned activity. All sentient beings are like the mind because of their manifold defilements. All dharmas accord with ultimate reality because they cannot be altered.”

The bodhisattva further reflects: “I shall practice the bodhisattva practices in all lands throughout the ten directions. Thought after thought, I shall thoroughly comprehend all Buddhadharmas, maintaining right mindfulness before me without grasping.”

When the bodhisattva thus contemplates the body as devoid of self, he beholds the Buddhas without obstruction. In order to teach and transform sentient beings, he expounds all dharmas, causing them to bring forth immeasurable joy in the Buddhadharma and a mind of pure faith. He rescues and protects all sentient beings without weariness.

Because he is tireless, whenever there are sentient beings in any world who have not yet matured or been tamed, he immediately goes there and employs skillful means to teach and liberate them. Among these sentient beings are various languages, various karmic activities, various attachments, various modes of conduct, various combinations, various courses of transmigration, various deeds, various objects of cognition, various births, and various deaths.

Through his great vows, this bodhisattva teaches and transforms them amid all these circumstances, never allowing his mind to waver or retreat and never giving rise to even a single thought of defiled attachment.

Why is this? Because this bodhisattva has attained non-attachment and non-reliance, and has fully purified and perfected both benefit for himself and benefit for others.

This is called the seventh bodhisattva practice, the Practice of Non-Attachment.

What is the bodhisattva practice of the Difficult to Attain?

This bodhisattva accomplishes roots of goodness that are difficult to attain, difficult to subdue, supremely excellent, indestructible, unsurpassed, inconceivable, inexhaustible, endowed with sovereign power, possessed of great majestic virtue, and identical in nature with those of all Buddhas.

When this bodhisattva cultivates these practices, he attains supreme understanding of the Buddhadharma and vast understanding of the Buddha’s bodhi. He never ceases to be mindful of the bodhisattva vows. Throughout all kalpas, his mind never grows weary. He never becomes disheartened by any suffering and remains unmoved by all Maras. He is kept in mind and protected by all Buddhas. He completely fulfills all bodhisattva ascetic practices and diligently accomplishes the bodhisattva practices without indolence. His vows concerning the Mahayana never retreat.

Having become securely established in the Practice of the Difficult to Attain, this bodhisattva can, in every thought, pass through countless kalpas of birth and death without abandoning his great bodhisattva vows.

Any sentient beings who honor and make offerings to him, or even see or hear of him, attain non-retrogression from unsurpassed bodhi.

Although this bodhisattva knows that sentient beings have no inherent existence, he does not abandon the realm of any sentient being. He is like a shipmaster who does not remain on this shore, does not moor at the other shore, and does not stop in midstream, yet is able to ferry beings from this shore to the other shore because he journeys back and forth without rest.

This bodhisattva is likewise. He does not abide in birth and death, does not abide in nirvana, and does not abide in the midst of the stream of birth and death. Yet he is able to ferry sentient beings from this shore of birth and death and establish them upon the other shore of nirvana, in a place of peace and fearlessness, free from sorrow and affliction.

This bodhisattva neither clings to sentient beings nor abandons a single sentient being to go to the multitude, nor abandons the multitude to go to one. With regard to the realm of sentient beings, there is neither increase nor decrease, neither arising nor cessation, neither exhaustion nor growth, neither differentiation nor separateness.

Why is this? Because this bodhisattva deeply enters the realm of sentient beings as the dharmadhatu. The realm of sentient beings and the dharmadhatu are not two. In the nondual Dharma, there is neither increase nor decrease, neither arising nor cessation, neither existence nor nonexistence, neither grasping nor reliance; nor is there attachment even to nonduality. This is because the bodhisattva clearly knows that the dharmadhatu of all dharmas is nondual.

Through such skillful means, this bodhisattva deeply enters the dharmadhatu and abides in signlessness, adorning his own body with marks of purity. He understands that dharmas have no intrinsic nature, yet can distinguish all the characteristics of dharmas. He does not grasp sentient beings, yet can clearly know their numbers.

He does not cling to worlds, yet can manifest bodies throughout the Buddha lands. He does not discriminate among dharmas, yet skillfully enters the Buddha-Dharma. He deeply comprehends meanings and principles, yet extensively expounds verbal teachings.

He understands the true limit of all dharmas, free from desire, yet does not sever the bodhisattva path or retreat from bodhisattva practices. He constantly and diligently cultivates inexhaustible practices and freely enters the pure dharmadhatu.

It is like rubbing wood to obtain fire: the fire may burn immeasurably, yet it is not extinguished.

So too, the bodhisattva’s work of teaching and transforming sentient beings is endless, while he constantly abides in the world without passing away. It is neither ultimate nor non-ultimate, neither grasping nor non-grasping, neither having a basis of reliance nor lacking a basis of reliance, neither a worldly dharma nor the Buddha-Dharma, neither ordinary nor noble.

Having accomplished such a difficult-to-attain mind, when this bodhisattva cultivates bodhisattva practices, he does not teach the Dharma of the Two Vehicles, does not speak of the Buddha, does not speak of the world, does not speak of worldly dharmas, does not speak of sentient beings, does not speak of the absence of sentient beings, does not speak of defilement, and does not speak of purity.

Why is this? Because this bodhisattva knows that all dharmas are without contamination or appropriation, neither turning nor retreating.

When this bodhisattva cultivates within such profoundly quiescent, supreme, and subtle Dharma, he does not entertain the thought, “I am presently accomplishing, have already cultivated, or will cultivate these practices.” He does not cling to the skandhas, ayatanas, or dhatus; to the inner world, the outer world, or the inner-and-outer world. Nor does he cling to his great vows, paramitas, or any of his dharmas.

Why is this? Because within the dharmadhatu there is no dharma called progressing toward the Shravaka Vehicle, progressing toward the Pratyekabuddha Vehicle, progressing toward the Bodhisattva Vehicle, or progressing toward unsurpassed bodhi. There is no dharma called progressing toward the realm of ordinary beings, progressing toward defilement, progressing toward purity, progressing toward birth and death, or progressing toward nirvana. This is because all dharmas are fundamentally neither dual nor nondual.

It is like empty space: though sought throughout the ten directions and the three periods of time, it cannot be found; nevertheless, this does not mean that empty space does not exist.

So too, the bodhisattva contemplates: all dharmas are entirely unobtainable, yet this does not mean that all dharmas do not exist. He remains true and without deviation, does not neglect what must be done, and universally manifests the cultivation of bodhisattva practices. He does not abandon the great vow to tame sentient beings and turns the wheel of the true Dharma.

He does not destroy cause and effect, nor does he contradict the wondrous Dharma of equality. He accords universally with the Tathagatas of the three periods, does not sever the lineage of the Buddhas, and does not falsify the true characteristic of reality. He deeply enters the Dharma and possesses inexhaustible eloquence.

Hearing the Dharma, he does not cling to it; reaching its profound depths, he skillfully elucidates it without fear. He does not depart from the Buddha’s abiding, nor does he oppose worldly dharmas. He manifests universally throughout the world without being defiled by or attached to the world.

Having accomplished such a difficult-to-attain mind of wisdom, this bodhisattva cultivates all practices, rescues sentient beings from the three evil paths, teaches, transforms, and tames them, and establishes them immovably upon the path of the Buddhas of the three periods.

This bodhisattva further reflects: “Sentient beings in the world do not recognize or repay kindness; instead, they bear enmity toward one another. With erroneous views and attachments, they are deluded, inverted, foolish, and devoid of wisdom. They have no faith, follow evil companions and give rise to evil thoughts, and are filled with craving, ignorance, and all kinds of afflictions.

It is precisely among them that I shall accomplish bodhisattva practices. If everyone throughout this world were grateful and righteous, intelligent and wise, and a spiritual friend, then I would not practice bodhisattva practices among them. Why is this?

With regard to sentient beings, I ultimately expect and seek nothing whatsoever. Though I cultivate bodhisattva practices throughout all future kalpas, never for even a single thought have I acted for my own sake. I seek only to deliver and liberate sentient beings, enabling them to attain purity and everlasting liberation.

Since I am the discerning guide of sentient beings, in accordance with the Dharma I must neither grasp nor seek anything, but cultivate the bodhisattva path solely for their sake, enabling them to reach the other shore of peace and security and attain unsurpassed bodhi.”

This is called the bodhisattva’s eighth practice, the Difficult-to-Attain Practice.

What is the bodhisattva’s Practice of Good Dharma?

For all the worlds—for devas, humans, maras, Brahmas, shramanas, brahmins, gandharvas, and others—this bodhisattva becomes a cool and refreshing pool of Dharma, embracing and preserving the true Dharma and never severing the lineage of the Buddhas. Because he has attained the Dharani of Pure Radiance, his eloquence in teaching the Dharma and bestowing predictions is inexhaustible. Because he has attained the Dharani of Complete Meaning, his eloquence in meaning is inexhaustible.

Because he has attained the Dharani of Awakening to the True Dharma, his eloquence in Dharma is inexhaustible. Because he has attained the Dharani of Exposition through Words, his eloquence in phrasing is inexhaustible. Because he has attained the Dharani of the Unobstructed Gateway of Boundless Phrases and Inexhaustible Meanings, his unobstructed eloquence is inexhaustible.

Because he has attained the Dharani of the Buddha’s Consecration, his joy is inexhaustible. Because he has attained the Dharani Gateway of Awakening Without Reliance upon Another, his eloquence of illumination is inexhaustible. Because he has attained the Dharani Gateway of Shared Eloquence, his shared eloquence is inexhaustible.

Because he has attained the Dharani Gateway of Exposition through Various Bodies of Meaning, Bodies of Phrases, and Bodies of Syllables, his eloquence in exposition is inexhaustible. Because he has attained boundless dharanis, his boundless eloquence is inexhaustible.

This bodhisattva, with a firm mind of great compassion, universally embraces all sentient beings. Throughout a great trichiliocosm, he manifests a golden-colored body and performs the works of a Buddha. In accordance with the faculties, dispositions, and inclinations of sentient beings, he uses his broad and long tongue to manifest immeasurable voices within a single sound, teaching the Dharma in accord with the appropriate time and enabling all sentient beings to rejoice.

Suppose an indescribable number of sentient beings, each bearing karmic retribution, were to gather together in one place, and that vast assembly extended throughout indescribably many worlds. This bodhisattva would sit within that assembly. Every sentient being in that gathering would have innumerable mouths, and each mouth would utter hundreds of thousands of kotis of nayutas of sounds. They would all speak simultaneously, using different words. In a single thought, this bodhisattva would immediately understand them all and answer every one of them, completely dispelling all their doubts and delusions. As it is in this one great assembly, so too would it be throughout indescribably many assemblies.

Furthermore, suppose that at the tip of a single hair, in every thought, indescribably indescribable numbers of bodhimandas and assemblies appeared, and that the same occurred at indescribably indescribable numbers of hair tips throughout all future kalpas. Though the number of those kalpas could be exhausted, the assemblies would remain inexhaustible. In every thought, those assemblies would employ different words and pose different questions.

In a single thought, this bodhisattva would be able to comprehend them all, without fear or trepidation, without doubt or error. He would think: “Even if all sentient beings came simultaneously to question me, I would teach the Dharma for their sake without interruption or exhaustion, enabling them all to rejoice and abide in the good path, and further enabling them to skillfully understand every form of speech.”

This bodhisattva is able to expound the Dharma to sentient beings while making no distinctions among the five modes of speech. Even if ineffably ineffable varieties of expressions were simultaneously posed as questions, this bodhisattva would receive them all within a single thought and answer them all with a single utterance, causing everyone to awaken and understand without exception. This is because he has received the anointing of omniscience, because he has attained the treasury of unobstructed wisdom, because he has attained the perfect radiance of all dharmas, and because he is endowed with omniscience.

Having established himself in the Practice of Good Dharma, this bodhisattva is able to purify himself and is also able, through skillful means free from attachment, to benefit all sentient beings universally, without perceiving any sentient being who attains liberation.

Just as he does so in this great trichiliocosm, so too, throughout ineffably many great trichiliocosms, he manifests a golden-colored body, endowed with wondrous voice, and freely performs the work of the Buddhas without obstruction.

This bodhisattva accomplishes ten kinds of bodies: a body that does not belong to any class of beings, entering the boundless Dharma realm in order to extinguish all worlds; bodies belonging to all classes of beings, entering the boundless Dharma realm in order to bring forth all worlds; an unborn body, because it abides in the equality of the unborn nature of dharmas; an undying body, because when all things cease, language cannot apprehend them; a body that is not real, because it has attained suchness as it truly is; a body that is not false, because it appears in accordance with what is appropriate; a body that does not migrate, though it dies here and is born there; an indestructible body, because the nature of the Dharma realm is indestructible;

a body of one characteristic, because in the state of a bodhisattva all speech has ceased; and a characteristicless body, because it is well able to contemplate the characteristics of dharmas.

Having accomplished these ten kinds of bodies, this bodhisattva is a home for all sentient beings, because he increases their roots of goodness; a refuge for all sentient beings, because he enables them to attain supreme security; a place of return for all sentient beings, because he serves as their great reliance; a guiding home for all sentient beings, because he enables them to attain unsurpassed liberation; a teacher of all sentient beings, because he enables them to enter the true Dharma; a lamp for all sentient beings, because he enables them to see karmic retribution clearly; a radiance for all sentient beings, because he enables them to illuminate the wondrous and extremely profound Dharma;

a torch for all three periods of time, because he enables beings to understand and awaken to the true Dharma; an illumination for all worlds, because he enables beings to enter the stage of radiance; and a light for all classes of beings, because he reveals the Tathagata’s mastery.

This is called the bodhisattva’s ninth practice, the Practice of Good Dharma. A bodhisattva established in this practice becomes a cool Dharma pool for all sentient beings, because he is able to reach the ultimate source of all Buddha-Dharmas.

What is the bodhisattva’s Practice of Truthfulness?

This bodhisattva accomplishes foremost truthful speech: he is able to act precisely as he speaks and to speak precisely as he acts.

This bodhisattva learns the truthful speech of all Buddhas of the three periods of time, enters the lineage of all Buddhas of the three periods of time, shares the same roots of goodness as all Buddhas of the three periods of time, attains the nondual speech of all Buddhas of the three periods of time, and follows the Tathagatas in study, thereby perfecting wisdom.

This bodhisattva accomplishes the wisdom that knows what is possible and impossible for sentient beings; the wisdom that knows karmic retribution throughout the three periods of time; the wisdom that knows whether faculties and dispositions are sharp or dull; the wisdom that knows the various worlds; the wisdom that knows the various understandings; the wisdom that knows the destinations of all paths; the wisdom that knows the defilement and purity of all dhyanas, samadhis, and liberations, and whether their arising is timely or untimely; the wisdom that recollects former abodes throughout all worlds; the wisdom of the divine eye; and the wisdom of the exhaustion of outflows—all without abandoning any bodhisattva practice.

Why is this? Because he wishes to teach and transform all sentient beings and cause them all to become purified.

This bodhisattva further gives rise to this supreme resolve: “If I were to attain unsurpassed bodhi before establishing all sentient beings upon the path of unsurpassed liberation, I would violate my original vow. This must not be so. Therefore, I must first cause all sentient beings to attain unsurpassed bodhi and enter nirvana without remainder; only afterward shall I become a Buddha.

It was not because sentient beings asked me that I resolved to attain bodhi. Rather, for their sake, I voluntarily became their friend without waiting to be invited, wishing first to enable all sentient beings to perfect their roots of goodness and realize omniscience. Therefore, I am supremely victorious because I am not defiled by or attached to the world; I am supreme because I abide in the unsurpassed state of the Guide; I am free from blindness because I understand that sentient beings are boundless; my work is complete because I have fulfilled my original vow; I am a bodhisattva skilled in transformation because I am adorned with merit; and I have excellent refuge because I am embraced and sustained by all Buddhas of the three periods of time.”

Because this bodhisattva never abandons his original vow, he enters the unsurpassed state adorned with wisdom and brings benefit to sentient beings to complete fulfillment. In accordance with his original vow, all things reach their ultimate consummation. He attains mastery of wisdom with respect to all dharmas and causes all sentient beings everywhere to become purified. Thought after thought, he travels throughout the worlds of the ten directions; thought after thought, he reaches ineffably ineffable Buddha lands; thought after thought, he beholds ineffably ineffable Buddhas and the pure adornments of their Buddha lands; and throughout the Dharma realm and the realm of space, he universally reveals the Tathagatas’ sovereign spiritual powers.

This bodhisattva manifests immeasurable bodies and enters all worlds universally, yet has no dependence. Within his own body he manifests all lands, all sentient beings, all dharmas, and all Buddhas.

This bodhisattva knows sentient beings’ various thoughts, various inclinations and desires, various understandings, various karmic retributions, and various roots of goodness. In accordance with their capacities and needs, he manifests bodies to tame and guide them.

This bodhisattva contemplates all bodhisattvas as illusions, all dharmas as magical transformations, the Buddhas’ appearance in the world as reflections, and all worlds as dreams. He attains inexhaustible treasuries of the meaning-body and the text-body, mastery of right mindfulness, and supreme wisdom that decisively and clearly knows all dharmas. He enters the true nature of all samadhis and abides in the single, nondual nature.

Because sentient beings are all attached to duality, this bodhisattva abides in great equality and accomplishes such practices of the quiescence of dharmas. He attains the ten powers of a Buddha, enters the Indra’s net of the Dharma realm, accomplishes the Tathagata’s unobstructed liberation, becomes valiant among humankind, and utters the great lion’s roar. He attains fearlessness and turns the unobstructed, pure Dharma wheel.

He attains the liberating wisdom that clearly knows all realms of the world, cuts off the stream of birth and death, and enters the great ocean of wisdom. For the sake of all sentient beings, he preserves and protects the true Dharma of the Buddhas of the three periods of time, and reaches the very bottom of the source of the true characteristics of the great ocean of all dharmas.

After the bodhisattva has established himself in this Practice of Truthfulness, whoever in all worlds—devas, humans, Maras, Brahmas, sramanas, brahmins, gandharvas, asuras, and others—draws near to him is enabled to awaken, rejoice, and become purified.

This is called the bodhisattva’s tenth practice, the Practice of Truthfulness.

At that time, through the Buddha’s spiritual power, worlds as numerous as the dust motes in Buddha lands throughout the ten directions quaked in six ways. Everywhere, the devas rained down celestial flowers, celestial fragrances, celestial flower garlands, celestial garments, celestial jewels, and celestial ornaments; played celestial music; emitted celestial radiance; and displayed penetrating spiritual transformations. It was the same throughout the worlds of the ten directions.

Furthermore, through the Buddha’s spiritual power, beyond worlds as numerous as the dust motes in one hundred thousand Buddha lands in each of the ten directions, bodhisattvas as numerous as the dust motes in one hundred thousand Buddha lands assembled together and said in unison to the bodhisattva Forest of Merit: “Excellent, Buddha’s disciple! You have skillfully expounded the practices of bodhisattvas. We are all likewise named Forest of Merit; the worlds in which we dwell are all likewise named Banner of Merit; and the Tathagatas in our lands are all likewise named Universal Merit. They too expound this Dharma. The assemblies, retinues, expressions, meanings, and principles are also all exactly as they are here, without increase or decrease.

“O Buddha’s disciple! Relying upon the Buddha’s awesome power, we have come here to bear witness for you.”

Bodhisattva Forest of Merits, empowered by the Buddha’s spiritual might, universally surveyed all the assemblies throughout the ten directions, extending to the utmost reaches of the Dharma-realm. Wishing to ensure that the lineage of the Buddhas would never be severed, that the bodhisattva lineage would be purified, that the lineage of vows would never regress, that the lineage of practices would remain forever continuous, that the lineages of the three times would all be equal, that all Buddha lineages of the three times would be gathered in, that the wholesome roots he himself had cultivated would be revealed and expounded, that all faculties and dispositions would be examined, that afflictions, habitual tendencies, mental activities, and deeds would be understood,

and that the Buddha’s bodhi would be clearly illumined, he spoke these verses:

Single-mindedly I reverently bow to the One of the Ten Powers,

Stainless and pure, whose vision is unobstructed;

His realm is profound and beyond compare,

Abiding like empty space, present throughout the Path.

The Supreme Ones among humans of the past,

Of immeasurable merit and free from attachment,

Foremost in courage, without equal—

Those who have transcended the dust practiced this Path.

Those now present in the lands of the ten directions,

Who skillfully expound the ultimate truth,

Free from every evil fault and utterly pure—

Those who rely on nothing practice this Path.

All the future Teachers of Humans,

Who journey everywhere throughout the Dharma-realm,

Having brought forth the Buddhas’ mind of great compassion—

Those who benefit beings practice this Path.

All the incomparable ones of the three times,

Who naturally dispel the darkness of delusion

And are equal toward all dharmas—

Those of great power practice this Path.

They universally behold immeasurable, boundless lands,

All those lands and all classes of beings;

Having seen them, their minds make no distinctions—

Those who are unmoving practice this Path.

All those lands and all classes of beings;

Having seen them, their minds make no distinctions—

Those who are unmoving practice this Path.

The entire Dharma-realm is clearly illumined;

In the ultimate truth they are utterly pure,

Having forever destroyed anger, arrogance, and delusion—

Those of merit practice this Path.

They skillfully discern among all sentient beings

And enter the true nature of the Dharma-realm;

Naturally awakened, not through another—

Those equal to empty space practice this Path.

To all the lands throughout empty space

They go and expound the Dharma, extensively revealing its meaning;

Their speech is pure and indestructible—

Those supreme munis practice this Path.

Perfect, steadfast, and never regressing,

They accomplish and honor the supreme Dharma;

Through inexhaustible power of vows, they reach the other shore—

Those well cultivated practice this Path.

All the immeasurable and boundless states,

Vast in scope and exceedingly profound and subtle,

They see and know without omission—

Those Teachers of Humans practice this Path.

Far removed from all the faults and calamities of the world,

They bestow peace and happiness upon all sentient beings

And can serve as unequaled great guides—

Those of supreme virtue practice this Path.

They always bestow fearlessness upon sentient beings,

Causing everyone everywhere to rejoice;

Their minds are pure and free from defilement—

Those without equal practice this Path.

Their mental karma is pure and thoroughly disciplined;

Free from frivolous discourse, their speech is faultless;

Their majestic radiance is perfect, and the assembly reveres them—

Those supreme ones practice this Path.

Entering the true meaning, they reach the other shore;

Abiding in merit, their minds are quiescent;

Ever remembered and protected by the Buddhas, never forgotten—

Those who have extinguished existence practice this Path.

Far removed from selfhood, they harm and afflict no one;

They always proclaim the true Dharma with a mighty voice

That pervades all lands throughout the ten directions—

Those beyond all analogy practice this Path.

Having perfected the dana paramita,

They are adorned with the marks and characteristics born of a hundred merits;

All sentient beings who behold them rejoice—

Those of supreme wisdom practice this Path.

The ground of wisdom is exceedingly profound and difficult to enter;

Yet with wondrous wisdom they skillfully abide therein.

Their minds ultimately never waver—

Those steadfast in practice follow this Path.

They can enter the entire Dharma-realm,

And wherever they enter, they reach consummation;

Their sovereign spiritual powers encompass all things—

Those who are the light of Dharma practice this Path.

The unequaled among equals, the Great Muni,

Diligently cultivates samadhi free from dual characteristics;

His mind constantly rests in concentration, delighting in quiescence—

Those who see universally practice this Path.

Lands minute and vast

Interpenetrate one another, each remaining distinct;

They clearly know all such realms—

Those whose wisdom is like the king of mountains practice this Path.

Their minds are always bright and pure, free from stains;

Within the three realms they have no craving or attachment;

Upholding pure conduct, they reach the other shore—

Those of pure mind practice this Path.

Their boundless wisdom cannot be expressed,

Pervading the Dharma-realm and the realm of empty space;

They skillfully cultivate, learn, and abide therein—

Those of vajra wisdom practice this Path.

The realms of all Buddhas throughout the three times

Their wisdom skillfully enters and universally pervades;

Never for even a moment do they grow weary—

Those supreme ones practice this Path.

They skillfully discern the Dharma of the Ten Powers

And clearly know every destination of the Path;

Their bodily karma is unobstructed and sovereign—

Those whose bodies are endowed with merit practice this Path.

In the immeasurable, boundless lands of the ten directions,

All sentient beings wherever they may be—

I shall rescue and protect them all, abandoning none;

Those who are fearless practice this Path.

They diligently cultivate and study the Buddha-Dharma,

Their minds always vigorous, never indolent or weary;

They set all worlds in order—

Those great dragon kings practice this Path.

They clearly know that sentient beings’ faculties differ,

And that their desires and understandings vary immeasurably;

They thoroughly comprehend all classes and all realms—

Those who enter universally practice this Path.

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

They go everywhere to take birth in countless numbers;

Never for a single thought do they become weary—

Those who rejoice practice this Path.

They universally emit immeasurable nets of light,

Illuminating immeasurable worlds;

Wherever that radiance shines, beings enter the Dharma-nature—

Those of excellent wisdom practice this Path.

They cause the lands throughout the ten directions to quake,

Immeasurable billions of nayutas in number,

Yet they never allow sentient beings to become frightened—

Those who benefit the world practice this Path.

They skillfully understand every language;

In questions, challenges, and replies, they attain consummation;

They know all eloquence, discernment, and wisdom—

Those who are fearless practice this Path.

They skillfully know which lands face upward or downward;

Their discernment and contemplation are wholly consummate;

They cause all beings to abide in the inexhaustible state—

Those of supreme wisdom practice this Path.

Immeasurable nayutas of merits

They cultivate in seeking the Buddha Path;

In all of them they reach the other shore—

Those of inexhaustible practice follow this Path.

Surpassing the great worldly masters of discourse,

With foremost eloquence they utter the lion’s roar,

Causing all beings everywhere to reach the other shore—

Those of pure mind practice this Path.

The Buddhas’ Dharma of anointment is supreme;

Having received this Dharma poured upon their crowns,

Their minds forever abide in the gateway of true Dharma—

Those of vast voice practice this Path.

Though all sentient beings differ immeasurably,

They fully comprehend and universally know their minds;

Resolutely guarding and upholding the treasury of the Buddha-Dharma—

Those who are like Mount Sumeru practice this Path.

Within each and every language,

They can universally manifest immeasurable voices,

Enabling beings of every kind to understand—

Those of unobstructed vision practice this Path.

All dharmas expressed through written words and speech

Their wisdom skillfully enters without discrimination;

They abide within all realms of truth—

Those who behold the nature practice this Path.

Abiding securely in the vast and profound ocean of Dharma,

They skillfully confirm and seal all dharmas;

They understand the signless gateway of the true Dharma—

Those who see reality practice this Path.

They journey to each and every Buddha-land

Throughout immeasurable, boundless kalpas;

Observing and contemplating without ever pausing—

Those who are never indolent practice this Path.

Immeasurable and countless Tathagatas,

Each bearing various and distinct names,

They clearly behold upon the tip of a single hair—

Those of pure merit practice this Path.

Upon the tip of a single hair they behold Buddhas

Immeasurable and ineffable in number;

Throughout the entire Dharma-realm it is likewise so—

Those disciples of the Buddhas practice this Path.

Immeasurable, boundless, and countless kalpas

They clearly behold within a single thought;

They know that the characteristics of long and short duration are unfixed—

Those who practice liberation follow this Path.

They ensure that whoever beholds them does not do so in vain,

For all thereby plant causes and conditions within the Buddha-Dharma;

Yet their minds do not cling to anything they accomplish—

Those supreme ones practice this Path.

For nayutas of kalpas they constantly encounter Buddhas,

Yet never for a single thought do they grow weary.

That joyful mind grows ever greater;

The one of unfailing transformation practices this path.

Throughout measureless, boundless kalpas,

He observes all realms of sentient beings,

Yet has never perceived a single sentient being;

This steadfast one practices this path.

Cultivating boundless stores of merit and wisdom,

He universally forms a cool, refreshing pool of virtue,

Benefiting all living beings;

That foremost one practices this path.

All the various categories within the Dharma realm,

Pervading space, are countless and immeasurable;

He clearly knows that they all exist dependent upon words;

The one who roars the lion’s roar practices this path.

Within each and every samadhi,

He can universally enter countless samadhis,

Reaching every subtle and secret Dharma gateway;

This moon among debaters practices this path.

Diligently cultivating the power of patience, he reaches the other shore,

Able to patiently realize the supreme Dharma of quiescent cessation;

His mind is impartial and never disturbed;

The one of boundless wisdom practices this path.

Seated in a single place within a single world,

The Buddha’s distinct bodies remain ever tranquil,

Yet manifest everywhere;

The one of boundless bodies practices this path.

Measureless and boundless lands

He causes all to enter alike into a single mote of dust,

Universally contained without obstruction;

The one of boundless contemplation practices this path.

He thoroughly understands what is possible and what is impossible,

And can universally enter all domains of the powers,

Accomplishing the supreme powers of the Tathagata;

The one of foremost power practices this path.

The past, future, and present,

And the measureless, boundless fruits of karma—

Through wisdom he always clearly knows them all;

That comprehending one practices this path.

He thoroughly understands the proper and improper times in the world,

And disciplines sentient beings according to what is fitting;

Always accordant with their capacities, he never errs;

That one of excellent understanding practices this path.

Skillfully guarding the karma of body, speech, and mind,

He always causes practice to accord with the Dharma;

Free from attachments, he subdues the hosts of maras;

That wise-minded one practices this path.

He attains skillful mastery of all dharmas

And can enter the equality of true thusness;

His eloquent exposition is inexhaustible;

This one who performs the deeds of a Buddha practices this path.

Having perfected the gateways of dharani,

He skillfully abides in the treasury of non-obstruction

And comprehends every Dharma realm;

That deeply penetrating one practices this path.

All Buddhas throughout the three times

Are equal in mind and share the same wisdom,

One in nature and one in characteristic, without difference;

The one of unobstructed lineage practices this path.

Having torn away every veil of delusion,

He deeply enters the vast ocean of wisdom

And universally bestows pure vision upon sentient beings;

That clear-sighted one practices this path.

Having fully attained the qualities of all guiding masters,

The impartial spiritual powers and nondual conduct,

He gains the sovereign power of the Tathagata;

This one of excellent accomplishment practices this path.

Traveling throughout all worlds,

He universally showers down the boundless rain of wondrous Dharma,

Causing all to gain firm understanding of its meaning;

That Dharma-cloud one practices this path.

Having attained the Buddha’s wisdom and liberation,

His profound and pure faith never retreats;

From faith he can bring forth the roots of wisdom;

This excellent student practices this path.

Within a single thought, he can clearly know

All sentient beings without exception,

And understands the intrinsic nature of their minds;

The one who realizes non-nature practices this path.

Throughout all lands in the Dharma realm,

He manifests countless bodies and travels to them all;

His bodies are supremely wondrous and beyond compare;

The one of incomparable conduct practices this path.

In boundless Buddha-fields beyond all measure,

Measureless Buddhas abide;

The bodhisattva appears before them all,

Drawing near, making offerings, and showing reverence.

With only a single body, the bodhisattva

Enters samadhi and rests in quiescent concentration,

Yet causes limitless bodies of himself to be seen,

Each one emerging from samadhi.

The bodhisattva’s abiding place is exceedingly sublime;

His conduct and deeds transcend conceptual proliferation.

With a pure mind, he is always joyful

And can cause all sentient beings to rejoice.

Their faculties, dispositions, and skillful means are all distinct;

Through wisdom, he can clearly perceive them all,

Yet knows that faculties and dispositions have no basis;

The one who disciplines those difficult to discipline practices this path.

Through skillful means he can discern well,

Attaining sovereignty over all dharmas;

Though the worlds of the ten directions are all different,

Within them all he performs the work of a Buddha.

Their subtle faculties and dispositions, as well as their practices,

He knows, and can extensively teach the Dharma to sentient beings;

Who among those hearing it would not rejoice?

The one equal to empty space practices this path.

His pure wisdom-eye is without equal;

He clearly perceives all dharmas.

Such wisdom transcends discrimination;

This peerless one practices this path.

Possessing vast, inexhaustible merit,

He brings every practice to ultimate completion

And causes all sentient beings to become pure;

This incomparable one practices this path.

He universally exhorts all to cultivate and accomplish the auxiliary Dharmas of the path,

Causing them all to abide in skillful means;

He liberates limitless sentient beings,

Yet never for an instant gives rise to the perception of sentient beings.

He observes all capacities and conditions,

First safeguarding their minds so they remain free from contention;

He universally teaches sentient beings the place of peace and security;

This one of skillful means practices this path.

Accomplishing the foremost, supreme wisdom

And fully possessing measureless, boundless wisdom,

He is fearless among the fourfold assembly;

This one of skillful means practices this path.

He can universally enter all worlds and all dharmas,

Attaining sovereignty therein;

He also enters every assembly

And liberates limitless sentient beings.

Throughout all lands in the ten directions,

He beats the great Dharma drum to awaken living beings;

As the unsurpassed lord of Dharma giving,

This indestructible one practices this path.

One body sits upright in full lotus posture,

Filling measureless realms throughout the ten directions,

Yet that body causes no crowding or constriction;

This embodiment of the Dharma practices this path.

Within a single meaning or a single word,

He can expound measureless and boundless Dharmas,

Yet their limits are never exhausted;

The one of boundless wisdom practices this path.

Skillfully cultivating and learning the Buddha’s liberation,

He attains the Buddha’s unobstructed wisdom;

Accomplishing fearlessness, he becomes a hero of the world;

This one of skillful means practices this path.

He clearly knows the oceans of worlds throughout the ten directions

And also knows all oceans of Buddha-fields;

He clearly knows the ocean of wisdom and the ocean of Dharma;

All sentient beings who behold him rejoice.

He may manifest entering the womb and being newly born,

Or manifest at the place of enlightenment attaining perfect awakening;

In this way, he causes the world to witness them all;

This boundless one practices this path.

Throughout measureless hundreds of millions of lands,

He manifests his own body entering nirvana,

Yet in truth he never abandons his vows to enter quiescent cessation;

This hero among debaters practices this path.

His single wondrous body is steadfast, subtle, and secret,

Equal to the Buddha and without difference;

Yet according to each sentient being, it appears distinct;

The one whose single body is true practices this path.

The Dharma realm is equal and without distinction,

Fully endowed with measureless, boundless meanings;

Delighting in contemplating its single characteristic, his mind never wavers;

The one possessing wisdom of the three times practices this path.

For sentient beings and the Buddha-Dharma,

He establishes sustaining empowerment to ultimate completion;

His powers of sustaining empowerment equal those of the Buddha;

The one of supreme sustaining power practices this path.

His unobstructed spiritual powers are supremely pure;

With purified faculty of hearing, he listens skillfully;

The one of unobstructed mind practices this path.

All spiritual powers he fully possesses,

And according to his wisdom, he brings them to complete accomplishment;

His excellent knowledge of all things is unsurpassed;

This worthy and wise one practices this path.

His mind remains unmoved in right concentration,

And his vast wisdom has no bounds;

He thoroughly comprehends every sphere of experience;

The all-seeing one practices this path.

Having reached the other shore of all virtues,

He can liberate sentient beings in proper sequence;

In his resolve he is ultimately never weary or content;

The ever-diligent one practices this path.

All Buddha-Dharmas throughout the three times

He knows and perceives entirely here;

Born from the Buddha-nature,

Those disciples of the Buddha practice this path.

Having mastered language in accordance with beings,

He skillfully subdues the various schools of heterodox debate

And can always advance toward the Buddha’s bodhi;

The one of boundless wisdom practices this path.

Emitting a single ray of light that shines without end,

He pervades all lands throughout the ten directions,

Causing the entire world to become brilliantly illuminated;

This dispeller of darkness practices this path.

According to what they are fit to see and venerate,

He manifests for them the pure body of the Tathagata,

Teaching and transforming sentient beings by the hundreds of thousands of millions.

The adornment of Buddha-fields is likewise so.

In order to lead sentient beings beyond the mundane world,

They cultivate every wondrous practice.

These practices are vast and boundless—

How could anyone fully comprehend them?

Even if they manifested bodies beyond description,

Equal in extent to the Dharma-realm and to empty space,

And all alike extolled those merits,

They could not exhaust them in hundreds of thousands of myriads of kalpas.

The merits of bodhisattvas are measureless and boundless;

All their practices are perfectly fulfilled.

Even if measureless and boundless Buddhas

Spoke throughout measureless kalpas, they could not exhaust them.

How much less could the devas and humans of the world,

Together with all shravakas and pratyekabuddhas,

Throughout measureless and boundless kalpas,

Ever fully praise and proclaim them!