大方廣總持寶光明經

Thus have I heard. At one time, the Blessed One was dwelling on Vulture Peak Mountain near the city of Rajagriha, together with a hundred thousand bhikshus who had perfected all pure dharmas. Also present were those who uttered the lion’s roar, whose wisdom was complete and whose benefits were many, as well as bodhisattva-mahasattvas. Their names were:

Samantabhadra Bodhisattva-Mahasattva, Treasure Seal Hand Bodhisattva-Mahasattva, Ever Manifest Bodhisattva-Mahasattva, Adornment of Merit Bodhisattva-Mahasattva, Voice of Blessed Virtue Bodhisattva-Mahasattva, Great Wisdom Bodhisattva-Mahasattva, Majestic Virtue Bodhisattva-Mahasattva, Vajra Wisdom Bodhisattva-Mahasattva, Vajra Treasury Bodhisattva-Mahasattva, Vajra Light Bodhisattva-Mahasattva, Vajra Weapon Bodhisattva-Mahasattva, Wondrous Vajra Bodhisattva-Mahasattva, Earth-Bearing Bodhisattva-Mahasattva, Manifesting All Bodhisattva-Mahasattva, Avalokiteshvara Bodhisattva-Mahasattva, Mahasthamaprapta Bodhisattva-Mahasattva, Firm Wisdom Bodhisattva-Mahasattva, Vajra Auspicious Bodhisattva-Mahasattva, Destroyer of Evil Destinies Bodhisattva-Mahasattva,

Wisdom That Eliminates All Afflictions Bodhisattva-Mahasattva, Peaceful Conduct Bodhisattva-Mahasattva, Free from Grasping and Abandoning Bodhisattva-Mahasattva, Sandalwood Fragrance Bodhisattva-Mahasattva, Ocean Wisdom Bodhisattva-Mahasattva, Difficult to Conquer Bodhisattva-Mahasattva, True Victory Bodhisattva-Mahasattva, Wisdom Practice Bodhisattva-Mahasattva, Accumulation of Eloquence Bodhisattva-Mahasattva, Wondrous Fragrance Bodhisattva-Mahasattva, Maitreya Bodhisattva-Mahasattva, and very many other bodhisattva-mahasattvas such as these.

All abided at the gateway of the inconceivable samadhi of liberation. They had also realized the emptiness of immeasurable sounds. They perceived and heard, without fear, all the sounds of the lands in which Buddhas dwelt.

Their lives were exceedingly long, and they had attained great renown. They moved unobstructed through the three realms and could not be harmed. All the wise were their retinue.

They had accomplished vast wisdom and brought beings to fulfillment. All had reached the farther shore of awakening. They had also realized the emptiness of bodily, verbal, and mental karma.

They had attained all wisdom and knew a great many practices and vows. They had realized emptiness, signlessness, wishlessness, and the Dharma gateway of liberation. Such bodhisattvas had all assembled and taken their seats.

At that time, Samantabhadra Bodhisattva-Mahasattva rose from the assembly, bowed at the Buddha’s feet, and addressed the Buddha:

“World-Honored One, how should the dharmadhatu be understood?”

The Buddha said, “Good man, the dharmadhatu has no nature that can be known. Why is this? Good man, it is like empty space: it is apart from conceptual proliferation, yet it does not discard conceptual proliferation; it neither accepts nor rejects; it neither has a nature nor is it without a nature. Nor does it have any location. Good man, you should know that the dharmadhatu is thus.”

Samantabhadra Bodhisattva again addressed the Buddha: “World-Honored One, where does the dharmadhatu abide?”

“Good man, even a location does not exist, much less a place in which it might abide. Good man, this dharmadhatu cannot be known or conceived, has no intrinsic nature, and cannot be fully comprehended. Good man, the nature of the dharmadhatu cannot be known or seen.”

Samantabhadra Bodhisattva again addressed the Buddha: “World-Honored One, what does bodhi possess?”

The Buddha replied, “Good man, bodhi has immeasurable forms and characteristics that cannot be fathomed.”

Samantabhadra Bodhisattva again asked, “World-Honored One, how, then, is the dharmadhatu differentiated?”

The Buddha replied, “Good man, the dharmadhatu is originally without differentiation.”

Samantabhadra Bodhisattva again asked, “World-Honored One, if the dharmadhatu cannot be differentiated, how can ordinary beings understand it?”

The Buddha replied, “Good man, if there is differentiation, it is because those beings are deluded and therefore give rise to a discriminating mind concerning that which is without differentiation.”

Samantabhadra Bodhisattva again addressed the Buddha: “World-Honored One, the Tathagata’s awakening is truly profound, subtle, and difficult to explain.”

The Buddha said, “Good man, bodhi is precisely all dharmas. Because it is free from conceptual proliferation, there is nothing whatsoever to differentiate.”

Also within the assembly, the youth Manjushri rose from his seat, bowed at the Buddha’s feet, and addressed the Buddha: “World-Honored One, please expound for us this Dharma gateway of the ‘Treasure-Light Radiance Dharani.’”

The Buddha said, “Good man, I shall now direct you to Bodhisattva-Mahasattva Accumulation of Eloquence, who is an ocean of all dharmas. He will explain it to you.”

Then the youth Manjushri joined his palms before the Tathagata and addressed the Buddha: “World-Honored One, the Tathagata is omniscient and sees and knows all things. Why does he not speak?”

The Buddha said, “Good man, because bodhisattva-mahasattvas are present, the Tathagata does not explain this meaning.”

Manjushri said, “Nevertheless, World-Honored One, why does the Tathagata not teach the Dharma to us?”

The Buddha replied, “Good man, it is because I do not teach the Dharma to sentient beings here. Therefore, good man, I cause that bodhisattva to reveal and proclaim the inconceivable.”

The youth Manjushri then addressed the Buddha: “World-Honored One, I pray that the Tathagata, out of his immeasurable compassion, will expound for us the Dharma gateway of the ‘Treasure-Light Radiance Dharani.’”

The Buddha said, “Good man, I shall now ask Samantabhadra Bodhisattva-Mahasattva to expound this Dharma gateway in my stead. Good man, know that the wisdom of this bodhisattva-mahasattva is immeasurable.”

Manjushri said, “If the Tathagata instructs us to listen to Samantabhadra Bodhisattva-Mahasattva, I shall now question him.”

The Buddha said, “Manjushri, I have attained Dharma gateways of liberation as numerous as motes of dust. Why do you question the Tathagata?”

Manjushri replied, “World-Honored One, I have never heard any Dharma that was not spoken by a Buddha, and all the Tathagatas speak of suchness and true nature. Thus I can recollect, receive, and retain it without forgetting, as I do today.”

The Buddha said, “Excellent! Excellent, good man! I shall now speak.” The Buddha continued, “Manjushri, I shall now ask Samantabhadra Bodhisattva-Mahasattva about this Dharma gateway of dharani.”

The youth Manjushri then addressed the Buddha: “World-Honored One, has Samantabhadra Bodhisattva-Mahasattva deeply entered the true characteristic of the Mahayana?”

The Buddha said, “Good man, you should know that he is sovereign over all, like a Dharma King, and that what he has realized is no different. Good man, know that through merit too vast to enumerate, he has attained the emptiness of dharmas and realized the gateway of the inconceivable samadhi of liberation.”

Then, obeying the Buddha’s sacred command, the youth Manjushri approached Samantabhadra Bodhisattva-Mahasattva, joined his palms, bowed his head, and with single-minded reverence addressed him: “Venerable One, please explain for us the Dharma gateway of two words.”

Samantabhadra Bodhisattva replied, “Good man, which two words would you ask me about?”

The youth Manjushri addressed Samantabhadra Bodhisattva: “Venerable One, what are the characteristics of these two: awakening and the one who awakens?”

Samantabhadra Bodhisattva said, “Buddha’s son, awakening is originally without characteristics. It has no nature and is inconceivable; it is neither existent nor nonexistent, and so forth. It is free from all conceptual proliferation, yet it is not apart from conceptual proliferation. Since it has no definable meaning, it cannot be spoken of. Good man, such is the nature of the Buddhas’ awakening.”

Manjushri said, “Venerable One, if the Buddha-Dharma is without conceptual proliferation, why is the Buddha-Dharma said to be thus?”

Samantabhadra Bodhisattva said to Manjushri, “Buddha’s son, because it is apart from words, it is called ‘thus.’”

Manjushri asked, “Venerable One, how can one speak of being apart from language?”

Samantabhadra Bodhisattva replied, “Manjushri, wisdom is apart from words.”

Manjushri asked, “Venerable One, how is wisdom known?”

Samantabhadra Bodhisattva replied, “Manjushri, wisdom is apart from words.”

Manjushri asked, “Venerable One, how is wisdom known?”

Samantabhadra Bodhisattva replied, “Manjushri, it means knowing the absence of nature and knowing that it is not the absence of nature.”

Manjushri again asked, “Venerable One, what does it mean to know the absence of nature and to know that it is not the absence of nature? Why are the teachings of the Three Vehicles proclaimed?”

Samantabhadra Bodhisattva said, “Manjushri, since the world is apart from defilement, how can it be said that anything is spoken?”

Manjushri asked, “Why, when all dharmas are themselves without nature, is it said that the Tathagata’s nature is uncontaminated and that the nature of the five skandhas also cannot be apprehended?”

Manjushri continued, “Why does bodhi involve conceptual proliferation?”

Samantabhadra Bodhisattva replied, “Buddha’s son, bodhi has no conceptual proliferation, yet it is not apart from conceptual proliferation. The nature of awakening has no conceptual proliferation, yet it is not without conceptual proliferation. Because it is wordless, it cannot be expressed.”

The Buddha then praised Samantabhadra Bodhisattva-Mahasattva, saying, “Excellent! Excellent, good man! As I have taught, this is an inconceivable Dharma gateway, lofty and profound. It may indeed be said that among gods and humans, throughout heaven and earth, it is difficult to explain.”

The youth Manjushri then addressed the Buddha: “World-Honored One, all dharmas cannot be known or seen, and there is no Dharma that can be spoken.”

The Buddha said, “Good man, so it is, so it is.”

Samantabhadra Bodhisattva-Mahasattva then again addressed the Buddha: “World-Honored One, this pure Dharma gateway is apart from exposition and apart from cognition.”

The Buddha said, “Good man, so it is, so it is.”

Ocean of Wisdom Bodhisattva then addressed the Buddha: “World-Honored One, Samantabhadra Bodhisattva has expounded a pure Dharma gateway.”

The Buddha said, “Good man, so it is, so it is. Furthermore, good man, because all dharmas are pure, this rain of Dharma is likewise so.”

At that moment, the brahmin youth Equality, Tranquility, and Paramita addressed the Buddha: “World-Honored One, this is inconceivable impartial awakening, apart from the characteristics of writing and words, difficult to see, and apart from all material forms.”

The Buddha said, “Good man, so it is, so it is. The nature of the dharmadhatu is apart from the characteristic of absoluteness.”

The youth Manjushri then addressed the Buddha: “World-Honored One, does the characteristic of nonexistence produce sound and color and therefore come to be called a characteristic?”

The Buddha replied, “Manjushri, nonexistence means being apart from sound, color, and words, yet also not apart from words. Good man, such is the nature of dharmas. Because nonexistence is apart from letters and meanings, it is called emptiness; because it is also apart from words, it is called emptiness. Good man, nonexistence is the intrinsic nature of all dharmas.”

The elder Shariputra then addressed the Buddha: “World-Honored One, does the Tathagata regard this realization as a great transformation of the inconceivable liberation of bodhi?”

The Buddha said to the elder Shariputra, “It is far beyond the wisdom of arhats and the wisdom of newly resolved bodhisattvas, much less can they speak of this bodhisattva. Why is this? A bodhisattva who has first generated the resolve will assuredly become a Buddha; the fruition of arhatship cannot reach this.”

Then Sovereign King over All Dharmas Bodhisattva addressed the Buddha: “World-Honored One, as the Buddha has spoken, I now understand: a shravaka cannot realize the Dharma of a shravaka.”

The Buddha said, “Good man, this shravaka cannot realize the Dharma of a shravaka. Furthermore, good man, if shravakas and bodhisattvas were to contend over the wisdom they had attained, nothing could be said of it here.”

Manjushri then addressed the Buddha: “World-Honored One, why does the Tathagata say that Shariputra has attained foremost wisdom?”

The Buddha said to Manjushri, “As I have taught, in truth there is nowhere and nothing attained.”

The youth Manjushri then asked Shariputra, “Elder, how did you realize the Dharma of a shravaka?”

Shariputra replied, “I abide in nonattachment.”

Manjushri asked, “Is that intended for those who are not ordinary beings?”

“No, good man.”

Manjushri said, “Then how can it be called the attainment of foremost wisdom?”

Shariputra replied, “You should know that I am neither an ordinary being nor one of foremost wisdom.”

“What kind of person, then, are you?”

Shariputra replied, “Good man, I do not know either! This wisdom is as abundant as the ocean. Therefore, I cannot now answer you.”

Manjushri asked, “Venerable elder Shariputra, do not say this. You know yourself to be one who has cultivated merit for many years; why are you so humble?”

Shariputra replied, “Good man, although I have practiced for many years, I possess no merit and have attained nothing. Furthermore, good man, consider all the distinctions among the myriad dharmas: they are like a single mote of dust from a lofty mountain that might move against a vajra. Good man, I am likewise so!

It is as though one compared a single hair’s worth of this wisdom with the number of many motes of dust. All beings are like me, without any difference. Good man, how much more so when I am but one person; therefore, I am not attached to it.

Good man, it is like a fierce elephant, enormous in body and possessing tremendous strength, yet a person can control it merely with a goad. I am likewise so. Good man, why is this?

Though there is now great power of wisdom, my own power is weak. Good man, your power is like that of a great dragon. How could my power contend with such power?”

The elder Shariputra addressed the Buddha: “World-Honored One, suppose a person born blind wished to travel elsewhere. While on the road, he certainly could not see the cities and towns. How could he make such a journey? Good man, this matter is likewise so. In relation to them, I am like a blind man. I now know that the Buddha Way is profound and that reaching its destination takes a very long time. It should be understood thus.”

The Buddha said to Shariputra, “Do not speak so! Through the majestic virtue of the Tathagata, all beings can be transformed in how they hear and thereby attain this Dharma. Shariputra, how much more so can they attain inconceivable liberation!” When the Blessed One had spoken this Dharma, ninety-two thousand beings among gods and humans all realized it.

Then, through the Buddha’s spiritual might, Dharma Wisdom Bodhisattva entered a samadhi called the Bodhisattva Samadhi of Treasure-Light Radiance Corresponding to Boundless Characteristics. Dharma Wisdom Bodhisattva immediately entered worlds as numerous as the motes of dust in ten thousand Buddha lands throughout the ten directions. In each direction there were Buddhas, Blessed Ones, as numerous as the motes of dust in ten thousand Buddha lands, and all appeared before him. The Buddhas then questioned Dharma Wisdom Bodhisattva, and what occurred in one direction occurred likewise throughout all ten directions.

He was also praised by all the Blessed Ones: “Excellent! Excellent, Dharma Wisdom! You should now enter the Bodhisattva Samadhi Corresponding to Boundless Characteristics. Furthermore, good man, at that time, in every place throughout the ten directions, there were ten thousand Buddhas amid lands as numerous as motes of dust. The Tathagatas who came and sat there were just like me now, and all the Tathagatas bore the same name. All were the World-Honored Vairochana Tathagata, endowed with sublime majestic virtue and fully perfected powers of aspiration. They bestowed great benefit, even to the turning of the great Dharma wheel.” Like other Buddhas, they together spoke this verse:

The wisdom of Buddhas is originally pure,

Pervading the entire dharmadhatu.

They further behold all beings

Entering and emerging from unobstructed wisdom.

Beyond comparison, their characteristics accord;

All their words are wholesome.

They immediately realize all wisdom,

Perfectly fulfilling all dharmas.

Their wisdom of the three times is complete;

Thus should the Dharma be spoken.

“Good man, through the awesome spiritual power of the Buddha, I shall now explain the Dharma gateway of the bodhisattvas’ Ten Abodes.”

The Blessed One, together with those of unobstructed wisdom, then caused Dharma Wisdom Bodhisattva to realize samadhis called Unobstructed, Uninterrupted, Dharmas Not in Vain, Wisdom Not in Vain, Uncontaminated and Boundless, Inexhaustible, No Coming, No Going, Boundless Intrinsic Nature, Nonattachment, and others such as these. The Blessed One then stroked Dharma Wisdom Bodhisattva’s head with his right hand. After the Buddha had stroked his head, Dharma Wisdom Bodhisattva immediately emerged from samadhi and said to the bodhisattvas, “Buddha’s sons, there are bodhisattvas whose retinues extend throughout the dharmadhatu and empty space.

Buddha’s sons, bodhisattva-mahasattvas of the past were born into the lineage of the Tathagata. Those of the present are likewise born into the lineage of the Tathagata, and those of the future will likewise be born into the lineage of the Tathagata.”

The bodhisattva-mahasattvas then asked Dharma Wisdom Bodhisattva, “Buddha’s son, hear our question. How have those bodhisattva-mahasattvas, from the past through the present and into the future, been born into the lineage of the Tathagata? How are they also called bodhisattvas and established in the position of bodhisattvas?” The bodhisattva-mahasattvas asked Dharma Wisdom Bodhisattva, “Buddha’s son, excellent indeed! Please explain to us the Dharma gateway of the bodhisattvas’ Ten Abodes, which Buddhas of the past have taught, Buddhas of the present are teaching, and Buddhas of the future will teach. Buddha’s son, what are called the Dharma practices of bodhisattvas in the Ten Abodes?”

“The first is the Abode of Generating the Resolve; the second, the Abode of Maintaining the Ground; the third, the Abode of Correspondence; the fourth, the Abode of Noble Birth; the fifth, the Abode of Perfected Skillful Means; the sixth, the Abode of the Right Mind; the seventh, the Abode of Nonretrogression; the eighth, the Abode of the True Youth; the ninth, the Abode of the Dharma Prince; and the tenth, the Abode of Anointment. Buddha’s sons, these are the Dharma practices of bodhisattvas in the Ten Abodes.

“The Buddhas, the World-Honored Ones, of the three times—past, present, and future—have taught and will teach this. Buddha’s sons, what is called a bodhisattva in the Abode of Generating the Resolve? Such a bodhisattva perceives the magnificent, beautiful, excellent, and vast forms and characteristics of the Buddhas; their incomparable exposition of Dharma; and their great awakening and transformation of beings.

Having seen all such vast manifestations, the bodhisattva also hears other profound teachings and attains unprecedented dharmas. Seeing beings afflicted by suffering, the bodhisattva therefore generates the resolve for anuttara-samyak-sambodhi. Because the bodhisattva seeks the Tathagata’s omniscience and wisdom of all aspects, this is called the initial Abode of Generating the Resolve.

The bodhisattva also trains in the ten powers. What are the ten?

“The first is the power of knowing what is possible and impossible; the second, the power of knowing the karmic recompenses of blessings in the past, present, and future; the third, the power of knowing dhyana, liberation, and samadhi; the fourth, the power of knowing paths leading everywhere; the fifth, the power of knowing innumerable worlds; the sixth, the power of knowing innumerable kinds of superior aspirations; the seventh, the power of knowing whether faculties are superior or inferior; the eighth, the power of recollecting former abodes; the ninth, the power of the divine eye; and the tenth, the power of knowing the exhaustion of the contaminants.

“Buddha’s sons, bodhisattvas who have first generated the resolve must train in these ten powers. At all times, bodhisattvas who have first generated the resolve must reverently make offerings to the Tathagatas.

“Those bodhisattvas abide in and praise this, for the Buddha is the foremost lord of the world. They seek the immeasurable wisdom of the Buddhas. They seek the samadhi characterized by tranquil quiescence, leave samsara far behind, and turn the Dharma wheel. They seek to deliver all beings from suffering. Why is this? Because they generate the resolve for the sake of the true Dharma. They hear, receive, and draw near to it, leaving distraction far behind and maintaining uninterrupted continuity. Buddha’s sons, for this reason it is called the bodhisattva’s initial Abode of Generating the Resolve. Buddha’s sons, furthermore, what is called the bodhisattva’s Abode of Maintaining the Ground?

“Buddha’s sons, the bodhisattva in the Abode of Maintaining the Ground first generates ten kinds of mind for the sake of beings. What are the ten?

“They are the mind of faith, the mind of mindfulness, the mind of diligence, the mind of wisdom, the mind of aspiration, the mind of morality, the mind of protecting the Dharma, the mind of relinquishment, the mind of concentration, and the mind of dedication. Buddha’s sons, the bodhisattva in the Abode of Maintaining the Ground generates these ten kinds of mind. Buddha’s sons, the bodhisattva in the Abode of Maintaining the Ground constantly recollects extensive learning, maintaining uninterrupted continuity, and always delights in serving spiritual friends, making offerings to and drawing near to all awakened ones, and speaking humbly and reverently.

The bodhisattva seeks steadfast, fearless wisdom, advances toward the wisdom of awakening, and even seeks courageous wisdom of tranquil quiescence. The bodhisattva also seeks the wondrous Dharma, free from falsehood, with an undeluded mind. Why is this?

Such sincere minds are generated in order to seek all Buddha-Dharmas. Wherever the noble Dharma is found, the bodhisattva personally goes there to hear, receive, retain, and draw near to it, leaving distraction behind, continuing without interruption, and never abandoning it. Buddha’s sons, it is therefore called the bodhisattva’s Abode of Maintaining the Ground.

Buddha’s sons, furthermore, what is called the bodhisattva’s Abode of Correspondence?

“Buddha’s sons, a bodhisattva in the Abode of Correspondence has ten matters through which all dharmas are sought. What are the ten? They are seeking all unsurpassed dharmas; remaining far from all distress; knowing all dharmas to be incalculable; being free from all doubts; being unchangeable; being neither existent nor nonexistent; and neither grasping nor rejecting. Buddha’s sons, this is the bodhisattva’s Abode of Correspondence. Such a bodhisattva also sees the realm of all beings as equal, the dharmadhatu as equal, worlds as equal, the earth dhatu as equal, and the water dhatu, fire dhatu, wind dhatu, space dhatu, desire realm, form realm, and formless realm—all such worlds—as equal.

“Why is this? It is because the intrinsic nature of all dharmas is equal. Seeking the supreme Dharma, the bodhisattva travels throughout the ten directions, draws near to the Buddhas, listens, and retains what is heard.

Free from distraction, thought after thought continues without interruption. Buddha’s sons, it is therefore called the bodhisattva’s Abode of Correspondence. Buddha’s sons, furthermore, what is called the bodhisattva’s Abode of Noble Birth?

The bodhisattva brings forth ten kinds of perfectly pure karma expressed in the words of the noble ones. What are the ten? When hearing a bodhisattva teach the Dharma, one reverently receives it, gradually grows without retrogression, comprehends all dharmas, contemplates all worlds as indestructible, contemplates the nature of all karma as free from deluded thought, contemplates all karmic results as neither retained nor rejected, contemplates samsara as neither coming nor going, and contemplates nirvana as peaceful, blissful, tranquil, and quiescent.

“Buddha’s sons, this is the bodhisattva’s Abode of Noble Birth. Such a bodhisattva attains ten kinds of perfectly pure karma and liberated expression. Furthermore, Buddha’s sons, a bodhisattva in the Abode of Noble Birth contemplates the equality of the Buddha-Dharma of the past and recollects it continuously without interruption; contemplates the equality of the Buddha-Dharma of the future and vows to train in it; contemplates the equality of the Buddha-Dharma of the present and diligently cultivates it; and contemplates all Buddha-Dharmas as equal.

The bodhisattva thus attains the past, present, and future, directly realizing these three periods. Cultivating in this way and recollecting without forgetting, the bodhisattva esteems and reveres all Buddha-Dharmas. The bodhisattva also contemplates the Buddha-Dharma of the past and trains in the growth of equality, and contemplates the Buddha-Dharma of the present and likewise trains in the growth of equality.

“Buddha’s sons, this is the bodhisattva’s Abode of Noble Birth. Contemplating in this way, the bodhisattva turns toward all Buddha-Dharmas, regarding all as equal and increasing in cultivation. Why is this?

It is because the supreme truth of the equality of the three times abides without falsity. Wherever the bodhisattva hears that such a Dharma exists, the bodhisattva must personally go there or diligently encourage others, the mind undistracted and each thought continuing without interruption. Buddha’s sons, it is therefore called the bodhisattva’s Abode of Noble Birth.

Buddha’s sons, furthermore, what is called the bodhisattva’s Abode of Perfected Skillful Means? Buddha’s sons, a bodhisattva in the Abode of Perfected Skillful Means contemplates the realm of beings as immeasurable, boundless, innumerable, asamkhya, inconceivable, and incomparable. Because empty space neither arises nor ceases, is pure in intrinsic nature, and is identical to the true limit and true nature, the bodhisattva contemplates all beings in this same way.

It is therefore called the bodhisattva’s Abode of Perfected Skillful Means. Buddha’s sons, a bodhisattva in the Abode of Perfected Skillful Means has ten undertakings. Through cultivating wholesome karma, the bodhisattva uses skillful means to benefit all beings: causing all beings to generate the irreversible resolve for the unsurpassed path; compassionately regarding all beings without ever abandoning them; assisting all beings in attaining peace and happiness; cherishing all beings with loving-kindness and compassion; wishing all beings to realize the inconceivable path of liberation; enabling all beings to cleanse their defiled karma; gathering and subduing all beings; wishing all beings to rejoice without aversion; serving as a skillful guide for all beings;

and wishing all beings to attain ultimate nirvana, quiescence, peace, and bliss.

“Buddha’s sons, these are the perfected skillful means in which such a bodhisattva abides. Upon hearing these teachings, the bodhisattva carries them elsewhere and teaches them, personally encouraging others to cultivate, the mind undistracted and thought after thought continuing without interruption. Buddha’s sons, this is called the bodhisattva’s Abode of Perfected Skillful Means. Buddha’s sons, there is also what is called the bodhisattva’s Abode of the Right Mind. Buddha’s sons, a bodhisattva in the Abode of the Right Mind has ten distinct dharmas. The bodhisattva should delight in hearing them, encourage the aspiration, and abide with a right mind within the Buddha-Dharma. Buddha’s sons, what are the ten?

“They are: whether the Buddha has form or is formless, the bodhisattva realizes and abides in the right mind therein; whether the teaching of Dharma has form or is formless, the bodhisattva maintains a right mind within the Buddha-Dharma; and when speaking of bodhisattva practices as having form or being formless, the bodhisattva maintains a right mind within the Buddha-Dharma. Thus the bodhisattva speaks of this to all beings here or elsewhere: beings within the realm of afflictions or free from afflictions; beings easy to deliver or difficult to deliver; and even greater worlds beyond a world—worlds with form and worlds without form, worlds possessing Dharma and worlds without Dharma.

Buddha’s sons, these are the ways in which a bodhisattva abides with a right mind. Thus, all who hear these teachings within the Buddha-Dharma are called bodhisattvas who have realized the right mind. Buddha’s sons, a bodhisattva in the Abode of the Right Mind also hears ten distinct dharmas, enters the true principle, encourages and requests their teaching, and trains in all unsurpassed dharmas that are heard.

What are the ten?

“They are signlessness, absence of nature, unreality, nondefilement, remoteness, nonattachment, absence of intrinsic nature, being like an illusion, being like a dream, and freedom from doubt. Having heard that all dharmas are thus, the bodhisattva should generate the resolve and encourage cultivation. Why is this?

It is because with this right mind, the bodhisattva enters the Dharma gateway of truth. Upon hearing it, the bodhisattva teaches it to others and travels elsewhere to proclaim it in the same way. The bodhisattva must personally encourage cultivation, the mind undistracted and each thought continuing without interruption.

Buddha’s sons, this is called the bodhisattva’s Abode of the Right Mind. Buddha’s sons, there is also what is called the bodhisattva’s Abode of Nonretrogression.

“Buddha’s sons, a bodhisattva in the Abode of Nonretrogression hears ten dharmas of nonattachment and does not retreat in mind from the Buddha-Dharma. What are the ten? Upon hearing that a Buddha exists and yet that it is not the case that no Buddha exists, these bodhisattvas do not retreat in mind from the Buddha-Dharma.

No dharma exists, yet neither is there any dharma that does not exist; they do not retreat in mind from the Buddha-Dharma. There is no bodhisattva, yet neither is there no bodhisattva; they do not retreat in mind from the Buddha-Dharma. They do not grasp a bodhisattva, yet neither do they fail to grasp a bodhisattva.

They are not apart from bodhisattva conduct, yet neither are they not apart from bodhisattva conduct. A bodhisattva does not appear in the world, yet neither does a bodhisattva not appear in the world; from the Buddha-Dharma they generate a mind of nonretrogression. The Buddhas of the past did not come, yet neither did they not come.

The Buddhas of the future do not come, yet neither do they not come. The Buddhas of the present do not abide, yet neither do they not abide. Thus the Buddhas of the three times are all equal, possessing only the single characteristic of no characteristic.

There is no end, yet neither is there no end; they are apart from all obstructions. Bodhisattvas hear such dharmas and do not retreat in mind from the Buddha-Dharma.

“Buddha’s sons, this is called the bodhisattva’s Abode of Nonretrogression. Buddha’s sons, bodhisattvas in the Abode of Nonretrogression also hear ten distinct dharmas and diligently cultivate them. What are the ten?

They hear of all beings and diligently cultivate for the sake of all dharmas. This ultimate truth is established as ultimate truth through arising from many causes and conditions. Nature itself is absence of nature; characteristics themselves are absence of characteristics; form itself is formlessness.

Free from all characteristics, they direct the mind single-mindedly toward cultivation. Why is this? Having heard all such dharmas concerning cause and effect, they thoroughly and without doubt understand those true dharmas and explain them maturely.

After hearing them, they carry this Dharma elsewhere and proclaim it. They personally encourage others to cultivate, the mind undistracted and each thought continuing without interruption. Buddha’s sons, it is therefore called the bodhisattva’s Abode of Nonretrogression.

“Buddha’s sons, furthermore, what is called the bodhisattva’s Abode of the True Youth? Buddha’s sons, a bodhisattva in the Abode of the True Youth realizes ten dharmas. What are the ten? They are realizing purity of bodily karma, purity of verbal karma, and purity of mental karma; knowing the thoughts that arise in the minds of all beings; clearly understanding when all beings practice giving; being able to explain matters to beings accordingly; clearly knowing and explaining the many different kinds of beings in different worlds, including the earth dhatu, fire dhatu, wind dhatu, space dhatu, desire realm, form realm, and formless realm; and, through swift spiritual powers, arriving wherever one recollects. Buddha’s sons, it is therefore called the bodhisattva’s Abode of the True Youth.

“Buddha’s sons, a bodhisattva in the Abode of the True Youth also hears ten dharmas and is able to cultivate them. What are the ten? They are hearing of the Buddha’s wisdom; causing all Buddha lands to quake; contemplating all Buddhas; seeking the places of the Buddhas; traveling to the Buddhas’ abodes; journeying through asamkhya worlds; hearing asamkhya meanings and purports; leaving far behind many distinctions of intrinsic nature; and, in a single thought, radiating throughout asamkhya Buddha lands—hearing and knowing all this in order to cultivate it.

Why is this? It is because the bodhisattva hears such true dharmas and maturely explains such a meaning. After hearing them, the bodhisattva carries them to another region and teaches the Dharma.

The bodhisattva personally encourages cultivation, the mind undistracted and each thought continuing without interruption. Buddha’s sons, it is therefore called the bodhisattva’s Abode of the True Youth.

“Buddha’s sons, furthermore, what is called the bodhisattva’s Abode of the Dharma Prince?

“Buddha’s sons, a bodhisattva in the Abode of the Dharma Prince can clearly understand ten kinds of dharmas. What are the ten? The bodhisattva can know all the places in which beings are born; know all the afflictions of beings; know all the attachments and cravings of beings; know every place of beings; know all the wondrous dharmas of the Buddhas; know the true nature of all Buddhas; know the many distinctions among the dharmas of worlds; know the wisdom of the Buddhas of the three times—past, future, and present; know the vast world and that all dharmas are uncertain; and know true nature as suchness, ever quiescent. Buddha’s sons, it is therefore called the bodhisattva’s Abode of the Dharma Prince.

“Buddha’s sons, a bodhisattva in the Abode of the Dharma Prince also has ten kinds of dharmas that encourage cultivation. What are the ten?

“They are diligently studying all functions of every royal city; delighting in all rites and music of royal cities; delighting in every dwelling within royal cities; rejoicing upon entering every royal city; rejoicing in being able to travel freely through every royal city; abiding in the anointment of the Dharma King; abiding in the contemplation of the Dharma King; attaining the sovereign power of the Dharma King; succeeding to the position of the Dharma King; and realizing the speech of the Dharma King.

Why is this? It is because the bodhisattva cultivates all true dharmas without obstruction. After hearing them, the bodhisattva goes elsewhere to teach the Dharma, draws near to it, and personally encourages cultivation, the mind undistracted and each thought continuing without interruption.

Buddha’s sons, this is called the bodhisattva’s Abode of the Dharma Prince.

“Buddha’s sons, furthermore, what is called the bodhisattva’s Abode of Anointment?

“Such a bodhisattva attains ten kinds of spiritual power. What are the ten?

“They are being able to cause asamkhya worlds to quake in many different ways; illuminate many different asamkhya worlds; contemplate different asamkhya worlds; apply the mind to cultivation together with asamkhya worlds; accomplish the different wholesome karmas of asamkhya worlds; know the different minds of beings in different asamkhya worlds; act simultaneously for every single being in asamkhya worlds; comprehend the faculties and dispositions of every being in asamkhya worlds; teach and transform beings in asamkhya worlds; and know the functions of the minds of beings in asamkhya worlds.

Furthermore, good man, the deeds of a bodhisattva in the Abode of Anointment are exceedingly subtle and continuous, and these Buddha-works are difficult for anyone to understand completely. Why is this? The bodhisattva’s bodily karma cannot be known; verbal karma cannot be known; mental karma cannot be known; manifestations cannot be known; contemplation of the transformations of all kinds of beings cannot be known; contemplation of deeds performed in the past cannot be known; what is done or not done in a single instant cannot be known; the contemplation of wisdom cannot be known; the mind and intention cannot be known; and all applications of wisdom cannot be known.

“Buddha’s sons, this is the bodhisattva’s Ground of the Abode of Anointment. The bodhisattva also hears of the World-Honored One’s ten kinds of wisdom. What are the ten? They are wisdom of the three times, Buddha-wisdom, Dharma-wisdom, wisdom that differentiates the dharmadhatu, wisdom of transformations within worlds, wisdom that compares all worlds with the dharmadhatu, wisdom that illuminates all worlds, wisdom that brings all beings to fulfillment, wisdom of all dharmas, and boundless Buddha-wisdom. All these bodhisattvas abide entirely in the wisdom of the Buddhas. Why is this? It is because, having heard such teachings, all become equal in wisdom. Buddha’s sons, this is called the bodhisattva’s Abode of Anointment.”