大方廣佛華嚴經

Children of the Buddhas! A great bodhisattva has ten kinds of habitual tendencies:

The habitual tendency of the aspiration for bodhi.

The habitual tendency of roots of goodness.

The habitual tendency of teaching and transforming sentient beings.

The habitual tendency of seeing Buddhas.

The habitual tendency of taking birth in pure worlds.

The habitual tendency of practices.

The habitual tendency of vows.

The habitual tendency of the paramitas.

The habitual tendency of contemplating the equality of dharmas.

The habitual tendency of the various distinct realms.

If bodhisattvas abide in these dharmas, they forever leave behind all habitual tendencies of afflictions and attain the Tathagata’s great wisdom concerning habitual tendencies and non-habitual tendencies.

Children of the Buddhas! A great bodhisattva has ten things that are embraced, through which the practices of the bodhisattva are never discontinued:

Embracing the realm of all sentient beings, in order to teach and transform them ultimately.

Embracing all worlds, in order to adorn and purify them ultimately.

Embracing the Tathagatas, in order to cultivate bodhisattva practices and make offerings to them.

Embracing roots of goodness, in order to accumulate the meritorious qualities of the Buddhas’ marks and excellent characteristics.

Embracing great compassion, in order to extinguish the suffering of all sentient beings.

Embracing great loving-kindness, in order to bestow upon all sentient beings the bliss of wisdom.

Embracing the paramitas, in order to accumulate the adornments of bodhisattvas.

Embracing skillful means, in order to manifest everywhere.

Embracing bodhi, in order to attain unobstructed wisdom.

Embracing all dharmas, in order to reveal them clearly everywhere through illuminating wisdom.

If bodhisattvas abide in these ten things that are embraced, they can ensure that bodhisattva practices are never discontinued and attain the unsurpassed dharma of non-grasping of all Tathagatas.

Children of the Buddhas! A great bodhisattva has ten kinds of cultivation:

Cultivating the various gates of the paramitas. Cultivating learning. Cultivating wisdom. Cultivating meaning. Cultivating the Dharma. Cultivating emancipation. Cultivating manifestation. Cultivating diligent practice without indolence. Cultivating the attainment of Perfect Enlightenment. Cultivating the turning of the Wheel of the True Dharma.

If bodhisattvas abide herein, they attain the unsurpassed cultivation that cultivates all dharmas.

A great bodhisattva has ten ways of accomplishing the Buddha-Dharma:

Never parting from spiritual benefactors accomplishes the Buddha-Dharma.

Profoundly believing the words of the Buddhas accomplishes the Buddha-Dharma.

Not maligning the True Dharma accomplishes the Buddha-Dharma.

Dedicating immeasurable and inexhaustible roots of goodness accomplishes the Buddha-Dharma.

Believing in and understanding that the realm of the Tathagata is boundless accomplishes the Buddha-Dharma.

Knowing the realms of all worlds accomplishes the Buddha-Dharma.

Not abandoning the realm of the Dharma-dhatu accomplishes the Buddha-Dharma.

Keeping far away from the realms of demons accomplishes the Buddha-Dharma.

Rightly recollecting the realms of all Buddhas accomplishes the Buddha-Dharma.

Delighting in seeking the realm of the Tathagata’s Ten Powers accomplishes the Buddha-Dharma.

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

Children of the Buddhas! A great bodhisattva has ten things that cause the loss of the Buddha-Dharma and must be kept far away:

Disdaining spiritual benefactors causes the loss of the Buddha-Dharma.

Fearing the suffering of birth and death causes the loss of the Buddha-Dharma.

Growing weary of cultivating bodhisattva practices causes the loss of the Buddha-Dharma.

Not delighting in dwelling in the world causes the loss of the Buddha-Dharma.

Becoming intoxicated with samadhi causes the loss of the Buddha-Dharma.

Clinging to roots of goodness causes the loss of the Buddha-Dharma.

Maligning the True Dharma causes the loss of the Buddha-Dharma.

Cutting off bodhisattva practices causes the loss of the Buddha-Dharma.

Delighting in the paths of the Two Vehicles causes the loss of the Buddha-Dharma.

Resenting and harboring hatred toward bodhisattvas causes the loss of the Buddha-Dharma.

If bodhisattvas keep far away from these dharmas, they enter the bodhisattva’s path of freedom from conditioned birth.

Children of the Buddhas! A great bodhisattva has ten paths of freedom from conditioned birth:

Bringing forth prajnaparamita while constantly contemplating all sentient beings. This is the first path of freedom from conditioned birth.

Keeping far away from all views while liberating all sentient beings bound by views. This is the second path of freedom from conditioned birth.

Not conceiving of any marks while not abandoning any sentient beings who cling to marks. This is the third path of freedom from conditioned birth.

Transcending the three realms while constantly dwelling in all worlds. This is the fourth path of freedom from conditioned birth.

Forever leaving afflictions behind while dwelling together with all sentient beings. This is the fifth path of freedom from conditioned birth.

Attaining the dharma of freedom from desire while constantly showing great compassion for all sentient beings attached to sensual pleasures. This is the sixth path of freedom from conditioned birth.

Always delighting in tranquility while continually manifesting all kinds of retinues. This is the seventh path of freedom from conditioned birth.

Leaving worldly birth behind while dying here and being born there to undertake bodhisattva practices. This is the eighth path of freedom from conditioned birth.

Remaining undefiled by all worldly dharmas while never discontinuing any worldly undertaking. This is the ninth path of freedom from conditioned birth.

Although the bodhi of the Buddhas has already manifested before them, not abandoning any of the bodhisattva’s practices and vows. This is the tenth path of freedom from conditioned birth.

These are the bodhisattva’s ten paths of freedom from conditioned birth. They transcend the world and are not shared with the world, nor are they mixed with the practices of the Two Vehicles. If bodhisattvas abide in these dharmas, they attain the bodhisattva’s dharma of certainty.

Children of the Buddhas! A great bodhisattva has ten dharmas of certainty:

Certainly being born into the lineage of the Tathagata.

Certainly abiding in the realm of the Buddhas.

Certainly knowing clearly the deeds of bodhisattvas.

Certainly abiding in the various gates of the paramitas.

Certainly being able to join the assemblies of the Tathagatas.

Certainly being able to reveal the lineage of the Tathagata.

Certainly abiding in the wisdom-powers of the Tathagata.

Certainly penetrating deeply into the bodhi of the Buddhas.

Certainly sharing one body with all Buddhas.

Certainly sharing one dwelling place with all Buddhas.

Children of the Buddhas! A great bodhisattva has ten paths that give rise to the Buddha-Dharma:

Following spiritual friends is a path that gives rise to the Buddha-Dharma, because roots of goodness are planted together.

Profoundly believing and understanding is a path that gives rise to the Buddha-Dharma, because the mastery of the Buddhas is known.

Making great vows is a path that gives rise to the Buddha-Dharma, because the mind is vast and expansive.

Patiently accepting one’s own roots of goodness is a path that gives rise to the Buddha-Dharma, because one knows that karma is never lost.

Cultivating throughout all kalpas without weariness or satisfaction is a path that gives rise to the Buddha-Dharma, because it extends to the end of the future.

Manifesting throughout innumerable worlds is a path that gives rise to the Buddha-Dharma, because sentient beings are brought to maturity.

Never discontinuing bodhisattva practices is a path that gives rise to the Buddha-Dharma, because great compassion is increased.

An immeasurable mind is a path that gives rise to the Buddha-Dharma, because in a single thought it pervades the entire realm of space.

Supreme practice is a path that gives rise to the Buddha-Dharma, because the practices cultivated are never lost.

The lineage of the Tathagata is a path that gives rise to the Buddha-Dharma, because it causes all sentient beings to delight in arousing the aspiration for bodhi and uses all wholesome dharmas to assist, protect, and sustain them.

If bodhisattvas abide in these dharmas, they attain the titles of a great being:

They are called Bodhisattva because they are born from the wisdom of bodhi.

They are called Mahasattva because they abide in the Great Vehicle.

They are called Foremost Sattva because they realize the foremost dharma.

They are called Victorious Sattva because they awaken to the supreme dharma.

They are called Most Victorious Sattva because their wisdom is most supreme.

They are called Superior Sattva because they bring forth superior vigor.

They are called Unsurpassed Sattva because they reveal the unsurpassed Dharma.

They are called Powerful Sattva because they know the Ten Powers extensively.

They are called Incomparable Sattva because none in the world can equal them.

They are called Inconceivable Sattva because they attain Buddhahood in a single thought.

If bodhisattvas attain these titles, they accomplish the bodhisattva path.

Children of the Buddhas! A great bodhisattva has ten paths:

The onefold path is the bodhisattva path, because the single aspiration for bodhi is never abandoned.

The twofold path is the bodhisattva path, because it gives rise to wisdom and skillful means.

The threefold path is the bodhisattva path, because it practices emptiness, signlessness, and wishlessness, and remains unattached to the three realms.

The fourfold practice is the bodhisattva path, because one repents and eliminates karmic offenses and obstructions, rejoices in merit and virtue, reverently honors and earnestly requests the Tathagatas to teach, and skillfully dedicates merit without rest.

The five faculties are the bodhisattva path: abiding in pure faith, firm and unmoving; arousing great diligence and bringing all undertakings to completion; maintaining single-minded right mindfulness without pursuing extraneous objects; skillfully knowing the expedient means of entering and emerging from samadhi; and skillfully discerning the objects of wisdom.

The six superknowledges are the bodhisattva path. With the divine eye, bodhisattvas clearly see the forms throughout all worlds and know how sentient beings die here and are born elsewhere. With the divine ear, they clearly hear the Buddhas teach the Dharma, receive, retain, and remember it, and extensively expound it to sentient beings according to their capacities.

With knowledge of others’ minds, they know the minds of others freely and without obstruction. Through knowledge of former lives, they clearly remember and know all kalpas of the past and increase their roots of goodness. Through supernormal powers, they manifest various transformations for those sentient beings who should be liberated, causing them to delight in and cherish the true Dharma.

Through knowledge of the exhaustion of the outflows, they directly realize ultimate reality, yet continue to arouse bodhisattva practices without interruption.

The seven recollections are the bodhisattva path. In recollecting the Buddha, within a single pore they see immeasurable Buddhas awakening the minds of all sentient beings. In recollecting the Dharma, without leaving the assembly of a single Tathagata, they personally receive the sublime Dharma within the assemblies of all Tathagatas and expound it to sentient beings according to their faculties, dispositions, desires, and inclinations, enabling them to awaken and enter it.

In recollecting the Sangha, they continually and ceaselessly behold bodhisattvas throughout all worlds. In recollecting relinquishment, they clearly know that the relinquishing practices of all bodhisattvas increase and develop a vast mind of generosity. In recollecting moral discipline, they never abandon the mind of bodhi and dedicate all roots of goodness to sentient beings.

In recollecting the devas, they constantly remember the bodhisattva bound to one more birth who dwells in the palace of Tushita Heaven. In recollecting sentient beings, their wisdom and expedient means of teaching, transforming, taming, and subduing universally reach all beings without interruption.

The Noble Eightfold Path that accords with bodhi is the bodhisattva path. They practice right view and remain far removed from all wrong views. They arouse right intention, abandon deluded discrimination, and keep their minds constantly in accord with all-knowledge.

They constantly practice right speech, free themselves from the four faults of verbal karma, and accord with the speech of the noble ones. They perpetually cultivate right action, teaching and transforming sentient beings so that they may be tamed and subdued. They abide in right livelihood, practicing dhuta austerities and contentment, with dignified conduct that is deliberate and correct; in accord with bodhi, they practice the four traditions of the noble ones and forever abandon every fault.

They arouse right effort, diligently cultivate all the ascetic practices of bodhisattvas, and enter the Buddha’s Ten Powers without obstruction. Their minds constantly maintain right mindfulness, enabling them to remember all sounds of speech and eliminate worldly distraction. Their minds constantly abide in right concentration; they skillfully enter the gateways of the bodhisattvas’ inconceivable liberation and, from within one samadhi, produce all gateways of samadhi.

Entering the nine successive meditative attainments is the bodhisattva path. They abandon sensual defilement, anger, and harmfulness, yet use every form of verbal action to teach the Dharma without obstruction. They eliminate initial and sustained thought, yet use all forms of wise discernment to teach and transform sentient beings.

They relinquish attachment to rapture, yet behold all Buddhas with hearts filled with great joy. They leave behind worldly pleasure and accord with the supramundane bliss of the bodhisattva path, remaining henceforth unmoved. They enter the formless concentrations, yet do not abandon taking birth in the Desire Realm and the Form Realm.

Although they abide in the concentration of the cessation of perception and feeling, they do not discontinue bodhisattva practices.

Training in the Buddha’s Ten Powers is the bodhisattva path: the wisdom that skillfully knows what is possible and what is impossible; the wisdom that skillfully knows the karmic results and the causes and effects of all sentient beings throughout the past, future, and present; the wisdom that skillfully knows the differences among the superior, middling, and inferior faculties of all sentient beings and teaches the Dharma according to what is suitable for their capacities; the wisdom that skillfully knows the immeasurable dispositions of all sentient beings; the wisdom that skillfully knows the differences among the inferior, middling, and superior understandings of all sentient beings and enables them to enter the Dharma through expedient means;

the wisdom that universally knows all worlds, all lands, all three periods of time, and all kalpas, universally manifests the forms and dignified conduct of the Tathagata, yet does not abandon the work of a bodhisattva; the wisdom that skillfully knows all meditations, liberations, and samadhis—whether defiled or pure, timely or untimely—and expediently produces the bodhisattvas’ gateways of liberation; the wisdom that knows the differences among all sentient beings as they die here and are born elsewhere among the various classes of existence; the wisdom that, in a single thought, knows all kalpas throughout the three periods of time;

and the wisdom that skillfully knows when all sentient beings’ desires, afflictions, delusions, and habitual tendencies have been completely extinguished, yet does not abandon bodhisattva practice.

If bodhisattvas abide herein, they attain the unsurpassed path of skillful means of all Tathagatas.

Children of the Buddhas! Great bodhisattvas have immeasurable paths, immeasurable aids to the path, immeasurable cultivation of the path, and immeasurable adornments of the path.

Children of the Buddhas! Great bodhisattvas have ten immeasurable paths:

Because space is immeasurable, the bodhisattva path is likewise immeasurable.

Because the dharmadhatu is boundless, the bodhisattva path is likewise immeasurable.

Because the realm of sentient beings is inexhaustible, the bodhisattva path is likewise immeasurable.

Because worlds have no limit, the bodhisattva path is likewise immeasurable.

Because the number of kalpas is inexhaustible, the bodhisattva path is likewise immeasurable.

Because the languages and expressions of all sentient beings are immeasurable, the bodhisattva path is likewise immeasurable.

Because the bodies of the Tathagatas are immeasurable, the bodhisattva path is likewise immeasurable.

Because their voices are immeasurable, the bodhisattva path is likewise immeasurable.

Because the powers of the Tathagatas are immeasurable, the bodhisattva path is likewise immeasurable.

Because omniscient wisdom in all its modes is immeasurable, the bodhisattva path is likewise immeasurable.

Children of the Buddhas! Great bodhisattvas have ten immeasurable aids to the path:

Just as the realm of space is immeasurable, so too are the bodhisattvas’ accumulated aids to the path immeasurable.

Just as the dharmadhatu is boundless, so too are the bodhisattvas’ accumulated aids to the path boundless.

Just as the realm of sentient beings is inexhaustible, so too are the bodhisattvas’ accumulated aids to the path inexhaustible.

Just as worlds have no limit, so too are the bodhisattvas’ accumulated aids to the path limitless.

Just as the number of kalpas cannot be fully described, so too can the bodhisattvas’ accumulated aids to the path not be fully described by all the worlds.

Just as the languages and expressions of sentient beings are immeasurable, so too is the wisdom produced from the bodhisattvas’ accumulated aids to the path, which knows all languages and expressions of the Dharma, immeasurable.

Just as the bodies of the Tathagatas are immeasurable, so too are the bodhisattvas’ accumulated aids to the path, which universally encompass all sentient beings, all lands, all worlds, and all kalpas, immeasurable.

Just as the Buddha’s voices are immeasurable, when bodhisattvas utter a single sound it pervades the entire dharmadhatu, and there is no sentient being who does not hear and understand it; the aids to the path they have accumulated are likewise immeasurable.

Just as the Buddha’s powers are immeasurable, so too are the aids to the path that bodhisattvas accumulate by relying upon the Tathagata’s powers immeasurable.

Just as omniscient wisdom in all its modes is immeasurable, so too are the bodhisattvas’ accumulated aids to the path immeasurable.

If bodhisattvas abide in this Dharma, they attain the immeasurable wisdom of the Tathagata.

Children of the Buddhas! Great bodhisattvas have ten immeasurable practices for cultivating the path:

Neither coming nor going is a bodhisattva’s practice, because the three karmic activities of body, speech, and mind do not act or move.

Neither increasing nor diminishing is a bodhisattva’s practice, because things accord with their original nature.

Neither existent nor nonexistent is a bodhisattva’s practice, because things have no intrinsic nature.

Being like an illusion, a dream, a shadow, an echo, an image in a mirror, a mirage in the heat, or the moon in water is a bodhisattva’s practice, because bodhisattvas are free from all attachments.

Emptiness, signlessness, wishlessness, and nonactivity are a bodhisattva’s practice, because bodhisattvas clearly see the three realms yet never cease accumulating merit.

The inexpressible and freedom from verbal expression are a bodhisattva’s practice, because bodhisattvas remain far removed from conventionally designated and established dharmas.

Not destroying the dharmadhatu is a bodhisattva’s practice, because wisdom directly knows all dharmas.

Not destroying suchness and ultimate reality is a bodhisattva’s practice, because bodhisattvas universally enter suchness, ultimate reality, and the realm of space.

Vast wisdom is a bodhisattva’s practice, because the power underlying all their actions is inexhaustible.

Abiding in the Tathagata’s Ten Powers, four fearlessnesses, and the equality of omniscient wisdom in all its modes is a bodhisattva’s practice, because bodhisattvas directly behold all dharmas without doubt or error.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed skillful practice of omniscience.

Children of the Buddha! A great bodhisattva has ten adornments of the path:

Without leaving the Desire Realm, a great bodhisattva enters the Form Realm and the Formless Realm, the meditative concentrations, liberations, and samadhis, yet does not thereby take birth in them. This is the first adornment of the path.

With wisdom manifest before him, he enters the path of the shravakas, yet does not attain the fruit of liberation through this path. This is the second adornment of the path.

With wisdom manifest before him, he enters the path of a pratyekabuddha, yet arouses great compassion without ever ceasing. This is the third adornment of the path.

Although surrounded by retinues of humans and devas and attended by hundreds of thousands of women singing and dancing, he never abandons, even temporarily, the meditative concentrations, liberations, and samadhis. This is the fourth adornment of the path.

He shares the pleasures of desire with all sentient beings and joins them in enjoyment and amusement, yet never, even for a single thought-moment, abandons the bodhisattva’s samadhi of equality. This is the fifth adornment of the path.

Having reached the other shore, he is unattached to the entire world and to all worldly dharmas, yet he does not abandon the practice of liberating sentient beings. This is the sixth adornment of the path.

Abiding in the right path, right wisdom, and right view, he is nevertheless able to manifest entry into every wrong path. He neither regards them as real nor clings to them as pure, but causes those sentient beings to forsake false teachings. This is the seventh adornment of the path.

He always skillfully safeguards the Tathagata’s pure precepts, and his three karmic activities of body, speech, and mind are free from error. Yet, wishing to teach and transform sentient beings who violate the precepts, he manifests all the practices of foolish ordinary beings. Although endowed with pure merit and abiding on the bodhisattva stages, he manifests birth in all the hells and among animals and hungry ghosts, as well as in perilous, impoverished places, causing all those sentient beings to attain liberation. In truth, however, the bodhisattva is not born among those classes of beings. This is the eighth adornment of the path.

Without instruction from others, he attains unobstructed eloquence. The radiance of his wisdom can illuminate and clearly reveal all Buddhadharmas. Sustained by the spiritual power of all Tathagatas, he shares one Dharma-body with all Buddhas.

He accomplishes all the steadfast, secret, luminous, and pure dharmas of a great being and abides in the complete equality of all vehicles. The realms of the Buddhas all appear before him. Endowed with all the radiance of worldly wisdom, he perceives the realms of all sentient beings and can serve them as a Dharma master who knows the teachings.

He manifests the unceasing quest for the true Dharma. Although he is in truth the Unsurpassed Teacher of sentient beings, he manifests reverence for the Upadhyaya and Acharya. Why is this?

Because the great bodhisattva abides on the bodhisattva path through skillful means and manifests for sentient beings whatever accords with their needs. This is the ninth adornment of the path.

His roots of goodness are complete and his practices have reached perfection. All Tathagatas together anoint his crown. He reaches the other shore of mastery of all dharmas, and the silken crown of unobstructed Dharma is placed upon his head.

His body extends throughout all worlds, universally manifesting the Tathagata’s unobstructed body. He attains ultimate and supreme mastery of the Dharma, turns the unobstructed Dharma wheel, and has fully accomplished the bodhisattva’s pure and unobstructed mastery of all dharmas. Yet, for the sake of sentient beings, he manifests birth in all lands.

He shares a single realm with all Buddhas of the three periods, but still does not relinquish bodhisattva practices, abandon bodhisattva dharmas, neglect bodhisattva work, depart from the bodhisattva path, relax the bodhisattva’s deportment, interrupt the bodhisattva stages, cease the bodhisattva’s skillful means, discontinue the bodhisattva’s deeds, grow weary of generating the bodhisattva’s functions, or halt the bodhisattva’s power of sustaining and preserving the Dharma.

Why is this? Because the bodhisattva wishes swiftly to realize unsurpassed bodhi, contemplates the gateway of omniscience, and cultivates bodhisattva practices without ever ceasing or resting. This is the tenth adornment of the path.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed, greatly adorned path, while never abandoning the bodhisattva path.

Children of the Buddha! A great bodhisattva has ten feet:

The foot of upholding the precepts, because his supreme great vows are all brought to perfect fulfillment.

The foot of diligence, because he accumulates all the dharmas belonging to the factors of bodhi without retreating.

The foot of spiritual powers, because he accords with the inclinations and delights of sentient beings and causes them to rejoice.

The foot of spiritual might, because without leaving a single Buddha-land, he travels to all Buddha-lands.

The foot of body and mind, because he aspires to all supreme dharmas.

The foot of steadfast vows, because everything he undertakes reaches completion.

The foot of accord, because he does not disobey the teachings of venerable elders.

The foot of delight in the Dharma, because he hears and retains all the teachings spoken by the Buddhas without weariness or indolence.

The foot of the rain of Dharma, because he expounds the Dharma before great assemblies without timidity.

The foot of cultivation, because he completely forsakes all evils.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed and supremely excellent feet. Whenever they raise a foot and take a single step, they can reach all worlds everywhere.

Children of the Buddha! A great bodhisattva has ten hands:

The hand of profound faith, because he deeply believes, patiently accepts, and ultimately retains all the Buddha’s words.

The hand of generosity, because when anyone comes seeking something, he fulfills their wishes according to what they desire.

The hand of being the first to offer greetings, because he raises his right hand to welcome others.

The hand of making offerings to the Buddhas, because he accumulates merit and virtue without weariness or dissatisfaction.

The hand of skillful great learning, because he completely dispels all the doubts of sentient beings.

The hand that enables transcendence of the three realms, because he reaches out to sentient beings and draws them from the mire of craving and desire.

The hand that places beings on the other shore, because he rescues sentient beings submerged in the four raging currents.

The hand that does not begrudge the true Dharma, because he reveals and explains every sublime teaching he possesses.

The hand skillful in employing treatises and debate, because with the medicine of wisdom he cures diseases deep within the mind.

The hand that constantly holds the jewel of wisdom, because he reveals the radiance of the Dharma and dispels the darkness of afflictions.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed hands, which cover all worlds throughout the ten directions.

Children of the Buddha! A great bodhisattva has ten bellies:

The belly free from flattery and crookedness, because his mind is pure.

The belly free from deception and hypocrisy, because his nature is honest and upright.

The belly free from falsity, because it harbors no treachery or deceit.

The belly free from usurpation, because he has no greed for anything whatsoever.

The belly that has ended the afflictions, because he is endowed with wisdom.

The belly of a purified mind, because he has forsaken all evils.

The belly that contemplates food and drink, because he recollects dharmas as they truly are.

The belly that contemplates non-action, because he awakens to dependent origination.

The belly that realizes all paths of liberation, because he skillfully matures the depths of the mind.

The belly far removed from every defilement of extreme views, because he causes all sentient beings to enter the Buddha’s belly.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed, vast belly, which can contain and receive all sentient beings.

Children of the Buddha! A great bodhisattva has ten treasuries:

The uninterrupted lineage of the Buddhas is the bodhisattva treasury, because it reveals the immeasurable awe-inspiring virtue of the Buddhadharma.

The growth of the lineage of the Dharma is the bodhisattva treasury, because it gives rise to the vast radiance of wisdom.

The sustaining and fostering of growth is the bodhisattva treasury, because it enables beings to enter the irreversible Dharma wheel.

The awakening of sentient beings in right concentration is the bodhisattva treasury, because it skillfully accords with the appropriate time without missing a single thought-moment.

The ultimate maturation of sentient beings whose destiny is uncertain is the bodhisattva treasury, because it causes their causal continuum to remain uninterrupted.

The arising of great compassion for sentient beings fixed in wrong concentration is the bodhisattva treasury, because it causes their future causes to be fully accomplished.

The perfect fulfillment of indestructible causes for the Buddha’s ten powers is the bodhisattva treasury, because it is endowed with incomparable roots of goodness that subdue the armies of Mara.

The supreme and fearless great lion’s roar is the bodhisattva treasury, because it causes all sentient beings to rejoice.

Attaining the Buddha’s eighteen distinctive qualities is the bodhisattva treasury, because wisdom penetrates everywhere.

To comprehend universally all sentient beings, all lands, all dharmas, and all Buddhas is the treasury of the bodhisattva, for within a single thought-moment they see them all clearly.

If bodhisattvas abide in this Dharma, they attain the supreme roots of goodness and the Tathagata’s indestructible treasury of great wisdom.

Children of the Buddhas! A great bodhisattva has ten kinds of mind:

A diligent mind, because all that is undertaken is brought to consummation.

A mind free from indolence, because it accumulates practices that produce the auspicious marks and the blessings and virtues.

A mind of great courage and vigor, because it vanquishes all armies of Mara.

A mind that practices in accord with principle, because it eradicates all afflictions.

A mind of non-retrogression, because it never ceases until the fruit of bodhi is attained.

A mind whose nature is pure, because it knows the mind to be unmoving and unattached.

A mind that understands sentient beings, because, in accordance with their understanding and inclinations, it enables them to attain liberation.

A mind abiding in the great Brahma conduct that leads beings into the Buddha-Dharma, because it understands the knowledge and inclinations of sentient beings and does not use other vehicles to liberate them.

A mind of emptiness, signlessness, wishlessness, and non-action, because it sees the characteristics of the three realms without attachment.

A mind bearing the mark of the character “wan,” a supreme treasury of adornments as firm as vajra, because even if Maras equal in number to all sentient beings were to come, they could not move a single hair of the bodhisattva.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s supreme mind, the treasury of the light of great wisdom.

Children of the Buddhas! A great bodhisattva dons ten kinds of armor:

The armor of great loving-kindness, because it rescues and protects all sentient beings.

The armor of great compassion, because it can endure every kind of suffering.

The armor of great vows, because all that is undertaken is brought to consummation.

The armor of dedication, because it establishes all the adornments of a Buddha.

The armor of merit and virtue, because it benefits all sentient beings.

The armor of the paramitas, because it delivers all sentient beings to liberation.

The armor of wisdom, because it dispels the darkness of affliction in all sentient beings.

The armor of skillful means, because it produces roots of goodness through the universal gateway.

The armor of a firm and undistracted mind of all-wisdom, because it takes no delight in the other vehicles.

The armor of single-minded determination, because it is free from doubt regarding all dharmas.

If bodhisattvas abide in this Dharma, they don the Tathagata’s supreme helmet and armor and are able to vanquish all armies of Mara. Children of the Buddhas! A great bodhisattva has ten kinds of weapons:

Giving is the bodhisattva’s weapon, because it destroys all stinginess.

Moral discipline is the bodhisattva’s weapon, because it casts aside all transgressions.

Equanimity is the bodhisattva’s weapon, because it eliminates all discrimination.

Wisdom is the bodhisattva’s weapon, because it extinguishes all afflictions.

Right livelihood is the bodhisattva’s weapon, because it keeps far away from all wrong livelihood.

Skillful means are the bodhisattva’s weapon, because they enable manifestations in all places.

In brief, greed, anger, delusion, and all afflictions are the bodhisattva’s weapons, because the gateways of affliction are used to liberate sentient beings.

Birth and death are the bodhisattva’s weapon, because, without ceasing the bodhisattva practices, the bodhisattva constantly teaches and transforms sentient beings.

Speaking the Dharma as it truly is is the bodhisattva’s weapon, because it can destroy all attachments.

All-wisdom is the bodhisattva’s weapon, because the gateways of bodhisattva practice are never abandoned.

If bodhisattvas abide in this Dharma, they can eradicate the afflictions and fetters that all sentient beings have accumulated over a long time.

Children of the Buddhas! A great bodhisattva has ten kinds of head:

The head of nirvana, because no one can behold its crown.

The head worthy of reverence, because all humans and devas pay homage to it.

The head of vast and supreme understanding, because it is foremost within the great trichiliocosm.

The head of the foremost roots of goodness, because sentient beings throughout the three realms make offerings to it.

The head that bears sentient beings, because it perfects the ushnisha at its crown.

The head that never disparages others, because in every place it is always honored as supreme.

The head of prajnaparamita, because it nurtures all dharmas of merit and virtue.

The head of wisdom united with skillful means, because it universally manifests bodies of every corresponding kind.

The head that teaches and transforms all sentient beings, because it takes all sentient beings as disciples.

The head that safeguards the Dharma-eye of all Buddhas, because it ensures that the lineage of the Three Jewels is never severed.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s supreme head of great wisdom.

Children of the Buddhas! A great bodhisattva has ten kinds of eye:

The fleshly eye, because it sees all forms.

The heavenly eye, because it sees the thoughts of all sentient beings.

The wisdom eye, because it sees the faculties and spheres of all sentient beings.

The Dharma-eye, because it sees the true characteristics of all dharmas.

The Buddha-eye, because it sees the Tathagata’s Ten Powers.

The eye of knowledge, because it sees and knows all dharmas.

The eye of light, because it sees the Buddha’s light.

The eye that transcends birth and death, because it sees nirvana.

The unobstructed eye, because its vision encounters no obstruction.

The eye of all-wisdom, because it sees the universal gateway of the Dharma-realm.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s supreme eye of great wisdom.

Children of the Buddhas! A great bodhisattva has ten kinds of ear:

Upon hearing praise, the bodhisattva eliminates the mind of craving and attachment.

Upon hearing slander, the bodhisattva eliminates the mind of anger.

Upon hearing teachings of the Two Vehicles, the bodhisattva neither delights in nor seeks them.

Upon hearing the bodhisattva path, the bodhisattva rejoices with delight.

Upon hearing of the hells, the animal realm, the realm of hungry ghosts, and other places of suffering and hardship, the bodhisattva brings forth great compassion and establishes vast vows.

Upon hearing of the sublime excellences of devas and humans, the bodhisattva knows that they are all impermanent dharmas.

Upon hearing the virtues of the Buddhas praised, the bodhisattva diligently cultivates with vigor so as to perfect them swiftly.

Upon hearing the dharmas of the six paramitas and the four means of attraction, the bodhisattva brings forth the resolve to cultivate and vows to reach the other shore.

Upon hearing all sounds throughout the worlds of the ten directions, the bodhisattva knows them all to be like echoes and enters the ineffable, wondrous, and extremely profound meaning.

From the first arousal of the resolve until reaching the bodhimanda, a great bodhisattva constantly hears the true Dharma without ever resting even briefly, while never abandoning the work of teaching and transforming sentient beings.

If bodhisattvas perfect this Dharma, they attain the Tathagata’s supreme ear of great wisdom.

Children of the Buddhas! A great bodhisattva has ten kinds of nose:

Upon smelling foul things, the bodhisattva does not regard them as foul.

Upon smelling fragrant scents, the bodhisattva does not regard them as fragrant.

Whether smelling fragrance or stench, the bodhisattva’s mind remains impartial.

When there is neither fragrance nor stench, the bodhisattva abides in equanimity.

Upon smelling fragrant or foul odors from the clothing, bedding, or bodies of sentient beings, the bodhisattva knows whether they have given rise to greed, anger, delusion, or an equal measure of these.

Upon smelling the odors of grasses, trees, mines, and so forth, the bodhisattva clearly knows their contents as though they were present before the eyes.

Upon smelling the odors of sentient beings, from the Heaven of the Summit of Existence above down to the Avici Hell below, the bodhisattva knows all the karmic deeds they created in the past.

Upon smelling the fragrance of giving, moral discipline, extensive learning, and wisdom possessed by shravakas, the bodhisattva abides in the mind of all-wisdom and does not allow it to become scattered or disturbed.

Upon smelling the fragrance of all bodhisattva practices, the bodhisattva enters the Buddha-ground through impartial wisdom.

Upon smelling the fragrance of the wisdom-realms of all Buddhas, the bodhisattva still does not relinquish the bodhisattva practices.

If bodhisattvas perfect this Dharma, they attain the Tathagata’s immeasurable, boundless, and pure nose.

Children of the Buddhas! A great bodhisattva has ten kinds of tongue:

A tongue that reveals and expounds the endless practices of sentient beings.

A tongue that reveals and expounds endless Dharma-gates.

A tongue that praises the endless virtues of the Buddhas.

A tongue that proclaims inexhaustible eloquence arising from loving-kindness and compassion.

A tongue that elucidates the practices that aid the path of the Mahayana.

A tongue that universally covers the space throughout the ten directions.

A tongue that universally illumines all Buddha-lands.

A tongue that enables all sentient beings to awaken and understand.

A tongue that causes all Buddhas to rejoice.

A tongue that subdues all Maras and adherents of non-Buddhist paths, extinguishes all the afflictions of birth and death, and leads beings to nirvana.

If bodhisattvas accomplish this Dharma, they attain the Tathagata’s unsurpassed tongue, which extends throughout all Buddha-lands.

Children of the Buddhas! Great Bodhisattvas have ten bodies:

The human body, in order to teach and transform all human beings.

The nonhuman body, in order to teach and transform beings in the hells, animals, and hungry ghosts.

The celestial body, in order to teach and transform beings in the Desire Realm, Form Realm, and Formless Realm.

The body of one in training, in order to manifest the stage of those in training.

The body of one beyond training, in order to manifest the stage of an arhat.

The body of a pratyekabuddha, in order to teach and transform beings so that they may enter the stage of a pratyekabuddha.

The body of a bodhisattva, in order to enable beings to accomplish the Great Vehicle.

The body of a Tathagata, in order to receive the anointing with the water of wisdom.

The mind-born body, in order to arise through skillful means.

The uncontaminated Dharma-body, in order to manifest the bodies of all sentient beings without deliberate effort.

If bodhisattvas accomplish this Dharma, they attain the unsurpassed body of the Tathagata.

Children of the Buddhas! Great Bodhisattvas have ten kinds of mind:

The foremost mind, because it initiates all roots of goodness.

The abiding mind, because its profound faith is firm and unmoving.

The deeply penetrating mind, because it understands in accordance with the Buddha-Dharma.

The mind that clearly knows within, because it clearly knows the inclinations of sentient beings.

The undistracted mind, because it is unmixed with any affliction.

The luminous and pure mind, because adventitious defilements cannot stain or cling to it.

The mind skilled in observing sentient beings, because not a single thought occurs at an inappropriate time.

The mind skilled in choosing what should be done, because it never gives rise to error in any situation.

The mind that carefully guards the faculties, because it disciplines them and prevents heedlessness and distraction.

The mind skilled in entering samadhi, because it deeply enters the Buddha’s samadhi, wherein there is neither self nor what belongs to a self.

If bodhisattvas abide in this Dharma, they attain the unsurpassed mind of all Buddhas.

Children of the Buddhas! Great Bodhisattvas have ten practices:

The practice of hearing the true Dharma, because they delight in the true Dharma.

The practice of teaching the Dharma, because they benefit sentient beings.

The practice of abandoning greed, anger, delusion, and fear, because they discipline their own minds.

The practice of the Desire Realm, because they teach and transform beings in the Desire Realm.

The practice of right concentration in the Form Realm and Formless Realm, because they cause those beings swiftly to turn back.

The practice of proceeding toward the meaning of the Dharma, because they swiftly attain wisdom.

The practice of taking birth in all places, because they freely teach and transform sentient beings.

The practice of journeying through all Buddha-lands, because they bow to and make offerings to all Buddhas.

The practice of nirvana, because they do not sever the continuity of birth and death.

The practice of completely perfecting all Buddha-Dharmas, because they do not abandon the Dharma-practices of bodhisattvas.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s practice that neither comes nor goes.

Children of the Buddhas! Great Bodhisattvas have ten abodes:

Abiding in the mind of bodhi, because they never forget or lose it.

Abiding in the paramitas, because they never weary of the practices that assist the path.

Abiding in teaching the Dharma, because they increase wisdom.

Abiding in aranya, because they realize great meditative concentration.

Abiding in the dhutanga practices, contentment, and the four noble lineages that accord with omniscience, because they have few desires and few affairs.

Abiding in profound faith, because they shoulder the true Dharma.

Abiding in close attendance upon the Tathagata, because they learn the Buddha’s dignified deportment.

Abiding in the manifestation of spiritual powers, because they perfect great wisdom.

Abiding in the attainment of acceptance, because they fully perfect the prediction of buddhahood.

Abiding at the seat of awakening, because they fully possess the Ten Powers, fearlessnesses, and all Buddha-Dharmas.

If bodhisattvas abide in this Dharma, they attain the unsurpassed abode of omniscience.

Children of the Buddhas! Great Bodhisattvas have ten seats:

The seat of a Wheel-Turning King, because they initiate the ten wholesome paths.

The seat of the Four Heavenly Kings, because they freely establish the Buddha-Dharma throughout all worlds.

The seat of Shakra, because they become supreme leaders of all sentient beings.

The seat of a Brahma King, because their own minds and the minds of others both attain mastery.

The lion seat, because they are able to teach the Dharma.

The seat of the true Dharma, because they reveal and explain it through the power of dharani and eloquence.

The steadfast seat, because their vows are carried through to completion.

The seat of great loving-kindness, because they cause even evil sentient beings to rejoice.

The seat of great compassion, because they patiently endure all suffering without weariness.

The vajra seat, because they subdue the armies of Mara and adherents of non-Buddhist paths.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed seat of perfect awakening.

Children of the Buddhas! Great Bodhisattvas have ten resting places:

The resting place of tranquility, because body and mind are serene.

The resting place of meditative concentration, because they cultivate in accordance with principle.

The resting place of samadhi, because body and mind are gentle and pliant.

The resting place of Brahma Heaven, because they neither afflict nor harm themselves or others.

The resting place of wholesome karma, because they cannot be shaken.

The resting place of the right path, because spiritual friends awaken them.

The resting place of wondrous vows, because they skillfully dedicate merit.

The resting place where all tasks are accomplished, because all that they undertake is brought to completion.

The resting place where deliberate effort is relinquished, because they have become thoroughly proficient in everything.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed resting place of the great Dharma, from which they can awaken all sentient beings.

Children of the Buddhas! Great Bodhisattvas have ten dwelling places:

They take great loving-kindness as their dwelling place, because their minds are impartial toward all sentient beings.

They take great compassion as their dwelling place, because they do not disdain those who have not yet learned.

They take great joy as their dwelling place, because they are free from all sorrow and affliction.

They take great equanimity as their dwelling place, because they are impartial toward both the conditioned and the unconditioned.

They take all the paramitas as their dwelling place, because the mind of bodhi is foremost.

They take the emptiness of all things as their dwelling place, because they observe skillfully.

They take signlessness as their dwelling place, because they do not depart from the right position.

They take wishlessness as their dwelling place, because they contemplate taking birth.

They take mindfulness and wisdom as their dwelling place, because acceptance of dharmas is fully perfected.

They take the equality of all dharmas as their dwelling place, because they receive the prediction of buddhahood.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed, unobstructed dwelling place.

Children of the Buddhas! Great Bodhisattvas have ten spheres of conduct:

They take right mindfulness as their sphere of conduct, because they fully possess the foundations of mindfulness.

They take all aspirations as their sphere of conduct, because they proceed toward the Dharma of perfect awakening.

They take wisdom as their sphere of conduct, because they bring joy to the Buddhas.

They take the paramitas as their sphere of conduct, because they fully possess the wisdom of all modes.

They take the four means of attraction as their sphere of conduct, because they teach and transform sentient beings.

They take birth and death as their sphere of conduct, because they accumulate roots of goodness.

They take mingling in the varied talk and jesting of sentient beings as their sphere of conduct, because they teach and transform them according to what is appropriate, enabling them to leave such conduct far behind forever.

They take spiritual powers as their sphere of conduct, because they know the capacities and domains of the faculties of all sentient beings.

They take skillful means as their sphere of conduct, because these accord with prajnaparamita.

They take the seat of awakening as their sphere of conduct, because they attain omniscience without ceasing the practices of bodhisattvas.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed sphere of great wisdom.

Children of the Buddhas! Great Bodhisattvas have ten kinds of contemplation:

The contemplation that knows all karma, because they perceive even its subtlest aspects.

The contemplation that knows all classes of beings, because they do not cling to the notion of sentient beings.

The contemplation that knows all faculties, because they thoroughly comprehend every faculty.

The contemplation that knows all dharmas, because they do not disrupt the Dharma-realm.

The contemplation that sees the Buddha-Dharma, because they diligently cultivate the Buddha-eye.

The contemplation that attains wisdom, because they teach the Dharma in accordance with principle.

The contemplation of acceptance of the non-arising of dharmas, because they decisively understand the Buddha-Dharma.

The contemplation of the ground of non-retrogression, because they extinguish afflictions and transcend the three realms and the grounds of the Two Vehicles.

The contemplation of the ground of anointment, because they attain unmoving mastery over all Buddha-Dharmas.

The contemplation of the samadhi of wisdom that skillfully awakens, because they universally perform the work of the Buddhas throughout the ten directions.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed wisdom of great contemplation.

Children of the Buddhas! Great Bodhisattvas have ten gates of universal contemplation:

They universally contemplate all who come seeking alms, because, with a mind free from opposition, they fulfill their wishes.

They universally contemplate all sentient beings who violate the precepts, because they establish them in the pure precepts of the Tathagata.

Universally contemplating all beings who harbor harmful intentions, in order to establish them in the Tathagata’s power of patience.

Universally contemplating all indolent beings, in order to exhort them to diligence, never relinquishing the bearing of the burden of the Mahayana.

Universally contemplating all distracted beings, in order to establish them upon the Tathagata’s unmoving ground of omniscience.

Universally contemplating all beings of misguided wisdom, in order to dispel their doubts and delusions and destroy their outflow-tainted views and attachments.

Universally contemplating all spiritual friends with impartiality, in order to follow their instructions and abide in the Buddhadharma.

Universally contemplating all Dharma teachings they have heard, in order swiftly to realize and behold the supreme meaning.

Universally contemplating all boundlessly numerous beings, in order never to abandon the power of great compassion.

Universally contemplating all Buddhadharmas, in order swiftly to attain omniscience.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed great wisdom of universal contemplation.

O disciples of the Buddha! A great bodhisattva has ten kinds of vigorous advancement:

The vigorous advancement of the King of Oxen, because it outshines the entire great assembly of devas, nagas, and the eight classes of beings.

The vigorous advancement of the King of Elephants, because the mind is well-tamed and gentle, capable of bearing the burden of all beings.

The vigorous advancement of the Dragon King, because it raises dense clouds of the Great Dharma, flashes the lightning of liberation, sounds the thunder of meaning as it truly is, and showers down the ambrosial rain of the faculties, powers, factors of awakening, meditative concentration, liberation, and samadhi.

The vigorous advancement of the Great Golden-Winged Garuda King, because it dries up the waters of craving, breaks the shell of ignorance, seizes the evil and venomous dragons of affliction, and brings beings forth from the great sea of suffering of birth and death.

The vigorous advancement of the Great Lion King, because it abides in great and fearless wisdom, takes impartiality as its weapon, and subdues the hosts of maras and followers of non-Buddhist paths.

The vigorous advancement of the valiant warrior, because amid the great battle of birth and death it can vanquish and destroy all enemy afflictions.

The vigorous advancement of Great Wisdom, because it knows the skandhas, ayatanas, dhatus, and all dependent arising, and freely reveals all dharmas.

The vigorous advancement of dharani, because through the power of mindfulness and wisdom it receives and upholds the true Dharma without forgetting it and expounds it to beings according to their faculties.

The vigorous advancement of eloquence, because it swiftly and unobstructedly distinguishes all things, enabling everyone to gain benefit and rejoice in mind.

The vigorous advancement of the Tathagata, because omniscience in all its modes and all dharmas that assist the Path are brought to complete fulfillment; through wisdom corresponding to a single thought, everything that ought to be attained is attained and everything that ought to be awakened to is awakened to; seated upon the lion throne, one subdues the hostile maras and attains unsurpassed, complete, perfect enlightenment.

If bodhisattvas abide in this Dharma, they attain the Buddhas’ unsurpassed mastery of vigorous advancement in all dharmas.

O disciples of the Buddha! A great bodhisattva has ten lion’s roars:

The great bodhisattva proclaims:

“I shall certainly attain complete, perfect enlightenment.” This is the great lion’s roar of the great bodhi-mind.

“I shall cause all beings who have not yet crossed over to cross over, those who have not yet been liberated to attain liberation, those who have not yet found peace to find peace, and those who have not yet attained nirvana to realize nirvana.” This is the great lion’s roar of great compassion.

“I shall ensure that the lineage of the Three Jewels—the Buddha, Dharma, and Sangha—is never severed.” This is the great lion’s roar of repaying the Tathagata’s kindness.

“I shall adorn and purify all Buddha-lands.” This is the great lion’s roar of an ultimately steadfast vow.

“I shall eradicate all evil destinies and all states of adversity.” This is the great lion’s roar of personally upholding the pure precepts.

“I shall fully possess the bodies, speech, minds, marks, and excellent characteristics that adorn all Buddhas.” This is the great lion’s roar of tirelessly seeking merit.

“I shall bring to complete fulfillment the wisdom of all Buddhas.” This is the great lion’s roar of tirelessly seeking wisdom.

“I shall eradicate all maras and all deeds of mara.” This is the great lion’s roar of cultivating right conduct and ending all afflictions.

“I shall clearly know that all dharmas are without self, without a being, without a life span, and without a pudgala; that they are empty, signless, wishless, and pure like empty space.” This is the great lion’s roar of patience regarding the non-arising of dharmas.

A bodhisattva in the final birth causes all Buddha-lands to quake and makes them adorned and pure. At that time, all Sakras, Brahma Kings, and Four Heavenly Kings come to praise and entreat the bodhisattva, saying, “We reverently beseech the bodhisattva to manifest birth by means of the Dharma of non-arising.” The bodhisattva then uses the unobstructed wisdom-eye to contemplate universally all beings throughout the world and sees that none is equal to him. He then manifests birth in a royal palace, walks seven steps unaided, and utters the great lion’s roar: “I am supreme and foremost in the world. I shall bring the bounds of birth and death entirely to an end.” This is the great lion’s roar of acting in accordance with one’s words.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s great lion’s roar.