大方廣佛華嚴經

Children of the Buddhas! Great bodhisattvas have ten unhindered functions:

The unhindered function concerning sentient beings.

The unhindered function concerning lands.

The unhindered function concerning dharmas.

The unhindered function concerning bodies.

The unhindered function concerning vows.

The unhindered function concerning realms.

The unhindered function concerning wisdom.

The unhindered function concerning spiritual powers.

The unhindered function concerning supernormal might.

The unhindered function concerning powers.

What is the great bodhisattva’s unhindered function concerning sentient beings?

Great bodhisattvas have ten unhindered functions concerning sentient beings:

Knowing that all sentient beings are devoid of sentient beings is an unhindered function.

Knowing that all sentient beings are sustained solely by conceptual attachment is an unhindered function.

Teaching the Dharma to all sentient beings without ever being untimely is an unhindered function.

Universally manifesting throughout all realms of sentient beings is an unhindered function.

Placing all sentient beings within a single pore without crowding them is an unhindered function.

Manifesting all worlds in other directions for all sentient beings, enabling them all to see those worlds, is an unhindered function.

Manifesting celestial bodies—Shakra, Brahma Kings, and the Four Heavenly Kings—for all sentient beings is an unhindered function.

Manifesting for all sentient beings the serene deportment of shravakas and pratyekabuddhas is an unhindered function.

Manifesting the practices of bodhisattvas for all sentient beings is an unhindered function.

Manifesting for all sentient beings the Buddhas—their physical bodies adorned with marks and characteristics, their power of omniscience, and their attainment of Perfect Enlightenment—is an unhindered function.

Great bodhisattvas have ten unhindered functions concerning lands:

Making all lands into one land is an unhindered function.

Bringing all lands into a single pore is an unhindered function.

Knowing that all lands are inexhaustible is an unhindered function.

Sitting cross-legged with one body that completely fills all lands is an unhindered function.

Manifesting all lands within one body is an unhindered function.

Causing all lands to quake without frightening sentient beings is an unhindered function.

Using the adornments of all lands to adorn one land is an unhindered function.

Using the adornments of one land to adorn all lands is an unhindered function.

Manifesting one Tathagata and one assembly throughout all Buddha lands for sentient beings is an unhindered function.

All lands—small lands, medium lands, great lands, vast lands, deep lands, upward-facing lands, downward-facing lands, inclined lands, and upright lands—have immeasurable distinctions throughout all directions. Universally manifesting these lands to all sentient beings is an unhindered function.

Great bodhisattvas have ten unhindered functions concerning dharmas:

Knowing that all dharmas enter one dharma and that one dharma enters all dharmas, without contradicting the understanding of sentient beings, is an unhindered function.

Bringing forth all dharmas from prajnaparamita and explaining them to others so that all attain awakening is an unhindered function.

Knowing that all dharmas are apart from written words while enabling all sentient beings to awaken and enter them is an unhindered function.

Knowing that all dharmas enter one characteristic while being able to expound the immeasurable characteristics of dharmas is an unhindered function.

Knowing that all dharmas are apart from verbal expression while being able to teach others boundless Dharma gates is an unhindered function.

Skillfully turning, within all dharmas, the wheel of syllables of the universal gate is an unhindered function.

Bringing all dharmas into one Dharma gate without mutual contradiction and expounding them for ineffable kalpas without exhausting them is an unhindered function.

Bringing all dharmas into the Buddha-Dharma and enabling all sentient beings to clearly awaken to them is an unhindered function.

Knowing that all dharmas have no boundary is an unhindered function.

Knowing that all dharmas have neither limits nor obstructions and are like an illusory net with immeasurable distinctions, and teaching them to sentient beings throughout immeasurable kalpas without ever exhausting them, is an unhindered function.

Great bodhisattvas have ten unhindered functions concerning bodies:

Bringing the bodies of all sentient beings into their own body is an unhindered function.

Bringing their own body into the bodies of all sentient beings is an unhindered function.

Bringing all Buddha-bodies into one Buddha-body is an unhindered function.

Bringing one Buddha-body into all Buddha-bodies is an unhindered function.

Bringing all lands into their own body is an unhindered function.

Manifesting for sentient beings one body that completely pervades all dharmas of the three times is an unhindered function.

Manifesting within one body boundless bodies entering samadhi is an unhindered function.

Manifesting within one body as many bodies attaining Perfect Enlightenment as there are sentient beings is an unhindered function.

Manifesting the body of one sentient being within the bodies of all sentient beings, and manifesting the bodies of all sentient beings within the body of one sentient being, is an unhindered function.

Manifesting the Dharma-body within the bodies of all sentient beings, and manifesting the bodies of all sentient beings within the Dharma-body, is an unhindered function.

Great bodhisattvas have ten unhindered functions concerning vows:

Taking the vows of all bodhisattvas as their own vows is an unhindered function.

Through the power of the vows by which all Buddhas attain bodhi, manifesting their own attainment of Perfect Enlightenment is an unhindered function.

In accordance with the sentient beings to be liberated, themselves attaining unsurpassed, complete, perfect enlightenment is an unhindered function.

Maintaining their great vows without interruption throughout all boundless kalpas is an unhindered function.

Remaining apart from the body of consciousness, not clinging to the body of wisdom, and freely manifesting all bodies through their vows is an unhindered function.

Relinquishing their own body to fulfill the vows of others is an unhindered function.

Universally teaching and transforming all sentient beings without abandoning their great vows is an unhindered function.

Practicing the bodhisattva conduct throughout all kalpas without interrupting their great vows is an unhindered function.

Manifesting the attainment of Perfect Enlightenment within a single pore and, through the power of vows, completely pervading all Buddha lands; and manifesting this in the same way for each sentient being throughout ineffable, ineffably many worlds, is an unhindered function.

Uttering a single sentence of Dharma throughout the entire dharma-realm, raising great clouds of the true Dharma, flashing the lightning of liberation, sounding the thunder of true reality, and raining down the ambrosial flavor, thereby using the great power of vows to moisten all realms of sentient beings, is an unhindered function.

Great bodhisattvas have ten unhindered functions concerning realms:

Dwelling in the realm of the dharma-realm without abandoning the realm of sentient beings is an unhindered function.

Dwelling in the realm of the Buddhas without abandoning the realm of Mara is an unhindered function.

Dwelling in the realm of nirvana without abandoning the realm of birth and death is an unhindered function.

Entering the realm of omniscience without severing the realm of the bodhisattva lineage is an unhindered function.

Dwelling in the realm of serenity without abandoning the realm of distraction is an unhindered function.

Dwelling in a realm like empty space—neither departing nor arriving, devoid of conceptual proliferation, characteristics, intrinsic nature, and verbal expression—without abandoning the realm of conceptual proliferation of all sentient beings is an unhindered function.

Dwelling in the realm of the powers of wisdom and liberation without abandoning the realms of all places and directions is an unhindered function.

Entering the realm in which no boundary of sentient beings exists, without abandoning the teaching and transformation of all sentient beings, is an unhindered function.

Dwelling in the realm of serene meditation, concentration, liberation, spiritual powers, higher knowledge, and wisdom, while manifesting birth in all worlds, is an unhindered function.

Dwelling in the realm of the Tathagata, adorning all practices and attaining Perfect Enlightenment, while manifesting the serene deportment of all shravakas and pratyekabuddhas, is an unhindered function.

Great bodhisattvas have ten unhindered functions concerning wisdom:

Inexhaustible eloquence is an unhindered function.

Never forgetting any dharani is an unhindered function.

Being able to know with certainty and speak with certainty about the faculties and dispositions of all sentient beings is an unhindered function.

Knowing, within a single thought, the mental activities of all sentient beings through unhindered wisdom is an unhindered function.

Knowing the illnesses, inclinations, latent tendencies, habitual propensities, and afflictions of all sentient beings, and administering medicine according to what is appropriate for each, is an unhindered function.

Being able, within a single thought, to enter the Ten Powers of the Tathagata is an unhindered function.

Knowing through unhindered wisdom all kalpas of the three times and the sentient beings within them is an unhindered function.

Manifesting the attainment of Perfect Enlightenment in every thought, continuously displaying it to sentient beings without interruption, is an unhindered function.

Knowing the karma of all sentient beings through the perception of a single sentient being is an unhindered function.

In the speech of a single sentient being, they understand the speech of all sentient beings: unobstructed functioning.

Great bodhisattvas have ten kinds of unobstructed functioning of spiritual powers:

In a single body, they manifest the bodies of all worlds: unobstructed functioning.

In the assembly of a single Buddha, they hear and receive the Dharma teachings delivered in the assemblies of all Buddhas: unobstructed functioning.

Within a single thought of one sentient being, they accomplish ineffable supreme bodhi and awaken the minds of all sentient beings: unobstructed functioning.

With a single sound, they manifest the various forms of speech of all worlds, enabling all sentient beings to understand them clearly: unobstructed functioning.

In a single thought, they manifest all the manifold differences among the karmic results of all past kalpas, enabling all sentient beings to see and know them: unobstructed functioning.

From a single mote of dust, they reveal vast Buddha-lands adorned with immeasurable splendor: unobstructed functioning.

They cause all worlds to be perfectly adorned: unobstructed functioning.

They enter universally into the three times: unobstructed functioning.

They emit the radiant light of the great Dharma, revealing the bodhi of all Buddhas and the practices and vows of all sentient beings: unobstructed functioning.

They skillfully guard and protect all devas, nagas, the eight classes of beings, Shakra, Brahma kings, the Four Heavenly Kings, shravakas, pratyekabuddhas, bodhisattvas, all the Ten Powers of the Tathagata, and the roots of goodness of bodhisattvas: unobstructed functioning.

If bodhisattvas attain these unobstructed functions of spiritual powers, they can enter universally into all Buddha-Dharmas.

Great bodhisattvas have ten kinds of unobstructed functioning of spiritual might:

They place ineffable worlds within a single mote of dust: unobstructed functioning.

Within a single mote of dust, they universally manifest all Buddha-lands throughout the Dharma realm: unobstructed functioning.

They place the waters of all great oceans within a single pore and carry them throughout all worlds in the ten directions without troubling any sentient being: unobstructed functioning.

They contain ineffable worlds within their own bodies and manifest all deeds performed through the power of spiritual attainments: unobstructed functioning.

With a single hair, they bind together incalculable Vajra Mountains and Iron Encircling Mountains, carry them, and travel through all worlds without causing sentient beings to feel fear: unobstructed functioning.

They make ineffable kalpas into a single kalpa and a single kalpa into ineffable kalpas, manifesting therein the various distinctions of formation and destruction without causing sentient beings to feel fear: unobstructed functioning.

In all worlds, they manifest the disasters of water, fire, and wind and all such destruction and transformation without afflicting sentient beings: unobstructed functioning.

When all worlds are destroyed by the three calamities, they are able to preserve all the necessities of every sentient being, allowing none to be damaged, destroyed, or lacking: unobstructed functioning.

With one hand, they hold inconceivable worlds and cast them beyond ineffable worlds without causing sentient beings to conceive any fear: unobstructed functioning.

They declare that all lands are identical in nature to empty space, enabling all sentient beings to awaken and understand: unobstructed functioning.

Great bodhisattvas have ten kinds of unobstructed functioning of powers:

The unobstructed functioning of the power of sentient beings, because they teach, transform, tame, and never abandon them.

The unobstructed functioning of the power of lands, because they manifest ineffable adornments with which to adorn them.

The unobstructed functioning of the power of Dharma, because they cause all bodies to enter a single body.

The unobstructed functioning of the power of kalpas, because their cultivation and practice never cease.

The unobstructed functioning of the power of Buddhas, because they awaken those asleep.

The unobstructed functioning of the power of practice, because they embrace all bodhisattva practices.

The unobstructed functioning of the power of the Tathagata, because they liberate all sentient beings.

The unobstructed functioning of the power of having no teacher, because they awaken by themselves to all dharmas.

The unobstructed functioning of the power of omniscience, because through omniscience they attain perfect enlightenment.

The unobstructed functioning of the power of great compassion, because they never abandon any sentient being.

The foregoing are the ten kinds of unobstructed functioning of great bodhisattvas. If bodhisattvas attain these ten kinds of unobstructed functioning, then with regard to supreme, perfect enlightenment, whether they wish to attain it or do not wish to attain it, they may act freely and without obstruction. Although they attain perfect enlightenment, they still never cease the bodhisattva practices. Why is this? Because great bodhisattvas make great vows, enter boundless gateways of unobstructed functioning, and skillfully manifest them.

Children of the Buddhas! Great bodhisattvas have ten modes of spiritual play:

They make the bodies of sentient beings into bodies of lands without impairing the bodies of sentient beings. This is a mode of spiritual play of bodhisattvas.

They make the bodies of lands into bodies of sentient beings without impairing the bodies of lands. This is a mode of spiritual play of bodhisattvas.

Within a Buddha-body, they manifest the bodies of shravakas and pratyekabuddhas without diminishing the Buddha-body. This is a mode of spiritual play of bodhisattvas.

Within the bodies of shravakas and pratyekabuddhas, they manifest the Buddha-body without increasing the bodies of the shravakas or pratyekabuddhas. This is a mode of spiritual play of bodhisattvas.

Within a body practicing the bodhisattva path, they manifest a body attaining perfect enlightenment without cutting off the body practicing the bodhisattva path. This is a mode of spiritual play of bodhisattvas.

Within a body that has attained perfect enlightenment, they manifest a body cultivating bodhisattva practices without diminishing the body that has attained perfect enlightenment. This is a mode of spiritual play of bodhisattvas.

Within the realm of nirvana, they manifest a body undergoing birth and death without becoming attached to birth and death. This is a mode of spiritual play of bodhisattvas.

Within the realm of birth and death, they manifest nirvana without ultimately entering nirvana. This is a mode of spiritual play of bodhisattvas.

They enter samadhi while manifesting all activities of walking, standing, sitting, and lying down, yet never depart from the proper absorption of samadhi. This is a mode of spiritual play of bodhisattvas.

In the presence of a single Buddha, they hear, receive, and retain the Dharma. Without moving their bodies, through the power of samadhi they manifest bodies in ineffable assemblies of Buddhas. Without dividing their bodies or emerging from meditative absorption, they hear, receive, and retain the Dharma continuously and without interruption. Thus, thought after thought, from the samadhi-body of each body they produce ineffable upon ineffable samadhi-bodies. Proceeding successively in this way, all kalpas might come to an end, yet the samadhi-bodies of the bodhisattva could never be exhausted. This is a mode of spiritual play of bodhisattvas.

These are the ten modes of spiritual play. If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed spiritual play of great wisdom.

Children of the Buddhas! Great bodhisattvas have ten realms:

They reveal the gateway to the boundless Dharma realm and enable sentient beings to enter it. This is a realm of bodhisattvas.

They reveal the immeasurable wondrous adornments of all worlds and enable sentient beings to enter them. This is a realm of bodhisattvas.

They magically manifest the realms of all sentient beings and, through skillful means, awaken them all. This is a realm of bodhisattvas.

From the body of a Tathagata, they manifest a bodhisattva-body, and from a bodhisattva-body, they manifest the body of a Tathagata. This is a realm

of bodhisattvas.

Within empty space, they manifest worlds, and within worlds, they manifest empty space. This is a realm of bodhisattvas.

Within the realm of birth and death, they manifest the realm of nirvana, and within the realm of nirvana, they manifest the realm of birth and death. This is a realm of bodhisattvas. From the speech of a single sentient being, they produce the languages of all Buddha-Dharmas. This is a realm of bodhisattvas.

They manifest boundless bodies as a single body and manifest a single body as all the various distinct bodies. This is a realm of bodhisattvas.

With a single body, they pervade the entire Dharma realm. This is a realm of bodhisattvas.

In a single thought, they cause all sentient beings to arouse the aspiration for bodhi, and each manifests immeasurable bodies attaining perfect enlightenment. This is a realm of bodhisattvas.

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

Children of the Buddhas! Great bodhisattvas have ten powers:

The power of the profound mind, because it is unmixed with any worldly disposition.

The power of the increasingly supreme profound mind, because it never abandons any Buddha-Dharma.

The power of skillful means, because all practices are brought to perfection.

The power of wisdom, because it knows all activities of mind.

The power of vows, because it brings every aspiration to fulfillment.

The power of practice, because it never ceases throughout the reaches of the future.

The power of the vehicles, because it can produce all vehicles without abandoning the Great Vehicle.

The power of miraculous transformation, because within every pore they manifest all pure worlds and the appearance of all Tathagatas in the world.

The power of bodhi, because they cause all sentient beings to arouse the resolve to attain Buddhahood without interruption.

The power of turning the Dharma wheel, because in speaking even a single sentence of Dharma, they accord with the dispositions, inclinations, and delights of all sentient beings.

If bodhisattvas abide in this Dharma, they attain the unsurpassed ten powers and all-knowledge of the Buddhas.

Children of the Buddhas! Great bodhisattvas have ten kinds of fearlessness:

Great bodhisattvas are able to hear and retain all forms of speech. They think: “Suppose immeasurable and boundless numbers of sentient beings were to come from the ten directions and question me about hundreds of thousands of profound teachings. In all their questions, I would not find the slightest thing difficult to answer. Because I find nothing difficult, my mind attains fearlessness and ultimately reaches the other shore of great fearlessness. In accordance with whatever they ask, I can answer decisively, dispel their doubts, and remain entirely unafraid.” This is the first fearlessness of great bodhisattvas.

Great bodhisattvas receive the Tathagata’s consecration and attain unobstructed eloquence. They ultimately reach the other shore of all written characters and sounds of speech and disclose what is hidden. They think: “Suppose immeasurable and boundless numbers of sentient beings were to come from the ten directions and ask me about immeasurable teachings. In all their questions, I would not find the slightest thing difficult to answer. Because I find nothing difficult, my mind attains fearlessness and ultimately reaches the other shore of great fearlessness. In accordance with whatever they ask, I can answer, resolve their doubts, and remain unafraid.” This is the second gateway of fearlessness of great bodhisattvas.

Great bodhisattvas know that all dharmas are empty, apart from self and possessions of self, without any act of creation, creator, knower, living being, nurturer, or pudgala. They are free from the skandhas, ayatanas, and dhatus and have forever escaped all attachment to views. Their minds are like empty space.

They think: “I do not perceive any sentient being bearing even the slightest characteristic capable of harming or afflicting my body, speech, or mind. Why is this? Because great bodhisattvas have become free from self and possessions of self, they do not perceive even the slightest nature or characteristic in any dharma.” Because they perceive nothing, their minds attain fearlessness and ultimately reach the other shore of great fearlessness.

They are steadfast and courageous, and no one can obstruct them. This is the third gateway of fearlessness of great bodhisattvas.

Great bodhisattvas receive the aid and protection of the Buddha’s power, are sustained by the Buddha’s power, and abide in the Buddha’s dignified conduct. Their deeds are true and never change. They think: “I do not perceive even the slightest aspect of my conduct that could cause sentient beings to conceive the thought of reproaching me.” Because they perceive nothing, their minds attain fearlessness, and they peacefully teach the Dharma amid the great assembly. This is the fourth gateway of fearlessness of great bodhisattvas.

The bodies, speech, and minds of great bodhisattvas are all pure, immaculate, gentle, and free from all evils. They think: “I do not perceive even the slightest aspect of the three karmas of body, speech, and mind that deserves reproach.” Because they perceive nothing, their minds attain fearlessness, and they can cause sentient beings to abide in the Buddhadharma. This is the fifth gateway of fearlessness of great bodhisattvas.

Great bodhisattvas are constantly guarded and attended by vajra-bearing warriors, devas, nagas, yakshas, gandharvas, asuras, Shakra, Brahma kings, the Four Heavenly Kings, and others. All Tathagatas constantly protect and remain mindful of them, never abandoning them. Great bodhisattvas think: “I do not perceive any mara, follower of an external path, or person holding wrong views who can come and obstruct my bodhisattva practices.” Because they perceive none, their minds attain fearlessness and ultimately reach the other shore of great fearlessness. With joyful resolve, they practice the bodhisattva conduct. This is the sixth gateway of fearlessness of great bodhisattvas.

Great bodhisattvas have already perfected the foremost faculty of mindfulness; their minds never forget, and they have received the Buddha’s approval. They think: “The Tathagata teaches the written characters, phrases, and doctrines through which the path to bodhi is realized. In these, I do not perceive even the slightest thing that I have forgotten.” Because they perceive nothing, their minds attain fearlessness. They receive and retain all the true Dharma of the Tathagata and practice the bodhisattva conduct. This is the seventh gateway of fearlessness of great bodhisattvas.

Great bodhisattvas have thoroughly mastered wisdom and skillful means and have brought all the powers of a bodhisattva to perfection. They constantly teach and transform all sentient beings. Out of compassion for sentient beings, they always bind their minds of aspiration firmly to the Buddha’s bodhi.

To bring sentient beings to maturity, they manifest birth in an age defiled by afflictions, within an honored family and surrounded by a perfect retinue. Whatever they desire is fulfilled according to their wishes, and they are joyful and happy. They think: “Although I gather together with this retinue, there is not the slightest thing to which I might become attached and thereby abandon the cultivation of meditation, liberation, the gateways of samadhi, dharani, eloquence, and the bodhisattva’s teachings of the path.

Why is this? Because great bodhisattvas have attained mastery of all dharmas and reached the other shore; they cultivate the bodhisattva conduct and vow never to interrupt it. They perceive no object in the world capable of confusing or disrupting the bodhisattva path.” Because they perceive none, their minds attain fearlessness and ultimately reach the other shore of great fearlessness.

Through the power of their great vows, they manifest birth in all worlds. This is the eighth gateway of fearlessness of great bodhisattvas.

Great bodhisattvas never forget the resolve for all-knowledge. They ride the Great Vehicle and practice the bodhisattva conduct. Through the mighty power of the great resolve for all-knowledge, they manifest all the peaceful and dignified conduct of shravakas and pratyekabuddhas. They think: “I do not perceive that I shall seek even the slightest measure of liberation in either of the Two Vehicles.” Because they perceive nothing, their minds attain fearlessness and reach the other shore of unsurpassed great fearlessness. They can universally manifest the paths of all vehicles and ultimately perfect the impartial Great Vehicle. This is the ninth gateway of fearlessness of great bodhisattvas.

Great bodhisattvas perfect all pure dharmas, fully possess roots of goodness, perfect spiritual powers, ultimately abide in the Buddha’s bodhi, and fulfill all bodhisattva practices. In the presence of the Buddhas, they receive the prediction of all-knowledge and consecration, while constantly exhorting and teaching sentient beings to practice the bodhisattva path. They think: “I do not perceive even one sentient being who should be brought to maturity for whom I am unable to manifest the Buddha’s mastery in order to bring that being to maturity.” Because they perceive none, their minds attain fearlessness and ultimately reach the other shore of great fearlessness.

They do not interrupt the bodhisattva conduct or abandon the bodhisattva vows. According to all the sentient beings who should be taught and transformed, they manifest the Buddha’s realm in order to teach and transform them. This is the tenth gateway of fearlessness of great bodhisattvas.

If bodhisattvas abide in this Dharma, they attain the unsurpassed great fearlessness of the Buddhas, yet they do not abandon the fearlessness of bodhisattvas.

Children of the Buddhas! Great bodhisattvas have ten unique qualities:

Without being taught by others, great bodhisattvas naturally practice the six paramitas. They always delight in great giving and are never miserly. They constantly uphold the pure precepts and never violate them. They fully possess patience, and their minds remain unmoved. They possess great diligence and never regress. They skillfully enter all meditative concentrations and are never distracted. They skillfully cultivate wisdom and completely eliminate wrong views. This is the first unique quality: without being taught by others, they accord with the path of the paramitas and cultivate the Six Perfections.

Great bodhisattvas can universally embrace and care for all sentient beings, bestowing wealth and the true Dharma upon them. With right mindfulness present, pleasant countenances, and affectionate speech, they inwardly rejoice and teach the meaning in accordance with reality, enabling beings to awaken to the Buddha’s bodhi. Free from aversion, they impartially benefit everyone. This is the second unique quality: without being taught by others, they accord with the path of the Four Means of Embracing and diligently embrace and care for all sentient beings.

Great bodhisattvas are skillful in dedication: they dedicate merit without seeking reward; they dedicate it toward attaining the Buddha’s bodhi; they dedicate it without craving or clinging to any worldly meditative concentration or samadhi; they dedicate it for the benefit of all sentient beings; and they dedicate it so that the Tathagata’s wisdom will never be interrupted. This is the third unique quality: without being taught by others, they arouse roots of goodness for sentient beings and seek the Buddha’s wisdom.

The great bodhisattva reaches the ultimate far shore of skillful means. His mind constantly looks back upon all sentient beings. He does not weary of the mundane states of ordinary and deluded beings, does not delight in the paths of liberation of the Two Vehicles, and does not seek his own peace and happiness.

He applies himself solely to teaching and liberating beings. He can skillfully enter and emerge from meditative concentrations and liberations, and has mastery over all samadhis. He passes back and forth through birth and death as though strolling in a garden, never for even a moment giving rise to weariness or aversion.

He may dwell in a demon’s palace, or become Sakra, Lord of the Devas, Brahma King, or a world ruler. Wherever sentient beings exist, there is no place in which he does not manifest a body. He may leave home among followers of non-Buddhist paths, yet always remains entirely free from all wrong views.

He manifests mastery of all worldly forms of writing, incantations, seals, calculations, mathematics, singing, dancing, and amusements, without lacking expertise in any field. At times he manifests as a beautiful woman whose wisdom and abilities are foremost in the world. Concerning both worldly and supramundane dharmas, he is skilled in asking questions and giving teachings; in questions, answers, judgments, and the resolution of doubts, he is utterly consummate.

He also thoroughly comprehends all worldly and supramundane matters and reaches their far shore. All sentient beings constantly come to behold him. Although he manifests the deportment of a sravaka or pratyekabuddha, he never loses the Mahayana mind.

Although in every thought he manifests the attainment of perfect enlightenment, he never ceases the practices of a bodhisattva. This is the fourth unique quality: without being taught by another, he reaches the ultimate far shore of skillful means.

The great bodhisattva skillfully knows the path on which expedient means and ultimate truth are practiced together, and his sovereign wisdom reaches perfection. Thus, while abiding in nirvana, he manifests birth and death. Knowing that there are no sentient beings, he nevertheless diligently performs the work of teaching and transforming them.

Though ultimately quiescent and extinct, he manifests freedom from afflictions. While abiding in the firm and profound wisdom of the one Dharma-body, he universally manifests the immeasurable bodies of sentient beings. Though constantly entering profound meditative concentration, he manifests the enjoyment of sensual pleasures.

Though always far removed from the three realms, he does not abandon sentient beings. Though always delighting in the bliss of Dharma, he manifests as having maidens who sing and dance. Although adorning his body with the excellent marks and characteristics, he manifests taking birth in poor, lowly, and ugly bodies.

Though always accumulating wholesome qualities without any evil fault, he manifests birth in the hells, as an animal, or as a hungry ghost. Although he has reached the far shore of the Buddha’s wisdom, he still does not relinquish the wisdom-body of a bodhisattva. The great bodhisattva perfects immeasurable wisdom such as this.

Even sravakas and pratyekabuddhas cannot know it, much less all sentient beings of the same class. This is the fifth unique quality: without being taught by another, he practices expedient means and ultimate truth together.

The three kinds of karma of the great bodhisattva—body, speech, and mind—all follow wisdom and are entirely pure. Thus, endowed with great loving-kindness, he forever abandons the thought of killing, and so forth, up to being endowed with right understanding and having no wrong views. This is the sixth unique quality: without being taught by another, the three kinds of karma of his body, speech, and mind follow wisdom.

The great bodhisattva is endowed with great compassion and does not abandon sentient beings. He undergoes suffering in place of all sentient beings: the suffering of the hells, the suffering of animals, and the suffering of hungry ghosts. For the benefit of sentient beings, he never grows weary, but concentrates solely on liberating all sentient beings. Never becoming intoxicated by or attached to the objects of the five desires, he constantly and diligently eliminates every kind of suffering for sentient beings. This is the seventh unique quality: without being taught by another, he constantly possesses a mind of great compassion.

The great bodhisattva is always one whom sentient beings delight to behold. Brahma King, Sakra, the Four Heavenly Kings, and all other sentient beings never tire of seeing him. Why is this? Because throughout the distant past, the great bodhisattva has performed pure karma without fault; therefore, sentient beings delight to behold him without weariness. This is the eighth unique quality: without being taught by another, he is delighted in by all sentient beings who behold him.

The great bodhisattva adorns himself with the great vow for omniscience, and his aspiration is resolute. Even when dwelling among ordinary beings, sravakas, or solitary realizers, or amid dangers and hardships, he never loses the wondrous, precious, radiant, and pure mind of omniscience. It is like a precious jewel named Pure Adornment: even when placed in mire, its color and radiance remain unchanged, and it can cause all turbid water to become settled and clear.

So too, although the great bodhisattva dwells among ordinary, deluded, and defiled beings, he never loses the precious, pure mind that seeks omniscience. Moreover, he can cause those unwholesome beings to leave behind the defilements of afflictions and deluded views and attain the precious mind that seeks omniscience. This is the ninth unique quality: without being taught by another, he does not lose the precious jewel of omniscience while in dangerous and difficult places.

The great bodhisattva perfects wisdom that personally realizes its own sphere. Without a teacher, he awakens by himself, attains ultimate mastery, and reaches the far shore. He binds the stainless silk of Dharma upon his head, yet does not cease drawing near to spiritual friends and always delights in honoring the Tathagatas. This is the tenth unique quality: without being taught by another, he attains the supreme Dharma, never parts from spiritual friends, and never abandons reverence for the Buddhas.

The foregoing are the ten unique qualities of bodhisattvas. If bodhisattvas abide in these qualities, they attain the vast, unsurpassed unique qualities of the Tathagata.

Children of the Buddha! The great bodhisattva has ten kinds of karma:

The karma of all worlds, because he can adorn and purify them all.

The karma of all Buddhas, because he can make offerings to them all.

The karma of all bodhisattvas, because together with them he plants roots of goodness.

The karma of all sentient beings, because he can teach and transform them all.

The karma of the entire future, because he embraces and gathers it throughout the utmost reaches of the future.

The karma of all spiritual powers, because without leaving a single world, he reaches all worlds everywhere.

The karma of all radiance, because he emits boundless colors of light, and within each ray of light are lotus thrones, upon each of which a bodhisattva sits in the full lotus posture. Through this, he manifests them.

The karma of ensuring that the lineage of the Three Jewels is never severed, because after the Buddha enters parinirvana, he safeguards and preserves the Buddhadharma.

The karma of all transformations, because in all worlds he teaches the Dharma and instructs and transforms sentient beings.

The karma of all empowerments, because in a single thought, in accordance with the inclinations of sentient beings’ minds, he manifests for each of them and causes all their aspirations to be completely fulfilled.

If bodhisattvas abide in these qualities, they attain the vast, unsurpassed karma of the Tathagata.

Children of the Buddha! The great bodhisattva has ten bodies:

The non-coming body, because he does not take birth in any world.

The non-going body, because he cannot be found in any world.

The non-substantial body, because all worlds attain suchness as it truly is.

The non-false body, because he manifests in the world according to the principle of reality as it truly is.

The inexhaustible body, because it remains unbroken throughout the utmost reaches of the future.

The steadfast body, because none of the demons among sentient beings can destroy it.

The immovable body, because demons and followers of non-Buddhist paths cannot move it.

The body endowed with marks, because he manifests the pure marks produced by a hundred blessings.

The signless body, because the characteristics of all dharmas are ultimately signless.

The universally reaching body, because it is one body with the Buddhas of the three times.

If bodhisattvas abide in these qualities, they attain the unsurpassed and inexhaustible body of the Tathagata.

The great bodhisattva has ten kinds of bodily karma:

Bodily karma whereby a single body fills all worlds.

Bodily karma whereby he can manifest before all sentient beings.

Bodily karma whereby he can take birth among all classes of beings.

Bodily karma whereby he travels throughout all worlds.

Bodily karma whereby he reaches all assemblies of the Buddhas.

Bodily karma whereby he can cover all worlds with one hand.

Bodily karma whereby, with one hand, he can crush the adamantine encircling mountains of all worlds into particles of dust.

Bodily karma whereby, within his own body, he manifests the formation and destruction of all Buddha-lands and reveals them to sentient beings.

Bodily karma whereby a single body contains the realms of all sentient beings.

Bodily action manifests throughout all pure Buddha-lands within the body, purifies all sentient beings, and then manifests the attainment of the Way therein.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed Buddha-activity and are able to awaken all sentient beings.

Children of the Buddha! A great bodhisattva also has ten bodies:

The body of the paramitas, because all are rightly cultivated.

The body of the four means of gathering beings, because no sentient being is abandoned.

The body of great compassion, because it endures immeasurable suffering on behalf of all sentient beings without weariness.

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

The body of merit, because it benefits all sentient beings.

The body of wisdom, because it is of one nature with the bodies of all Buddhas.

The Dharma-body, because it forever transcends birth among the various classes of beings.

The body of skillful means, because it is present in all places.

The body of spiritual power, because it manifests all spiritual transformations.

The body of bodhi, because it attains Perfect Enlightenment whenever and wherever appropriate.

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

Children of the Buddha! A great bodhisattva has ten kinds of speech:

Gentle speech, because it brings peace and security to all sentient beings.

Ambrosial speech, because it brings cool refreshment to all sentient beings.

Undeceiving speech, because every word spoken is true.

Truthful speech, because there is no false speech even in dreams.

Vast speech, because all Sakra Devanam Indras, Brahma Kings, Four Heavenly Kings, and others honor and revere it.

Profound speech, because it reveals the nature of Dharma.

Steadfast speech, because it expounds the Dharma without exhaustion.

Direct and upright speech, because its words are easy to understand.

Varied speech, because it manifests in accordance with the occasion.

Speech that awakens all sentient beings, because it enables them to understand clearly according to their inclinations and aspirations.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed wondrous speech.

Children of the Buddha! A great bodhisattva has ten practices for purifying verbal karma:

Purifying verbal karma by delighting in listening to the voice of the Tathagata.

Purifying verbal karma by delighting in hearing the virtues of bodhisattvas proclaimed.

Purifying verbal karma by not speaking words that sentient beings dislike hearing.

Purifying verbal karma by being truthful and remaining far removed from the four faults of speech.

Purifying verbal karma by joyfully and exuberantly praising the Tathagata.

Purifying verbal karma by loudly extolling at the stupas of the Tathagatas the true virtues of the Buddhas.

Purifying verbal karma by imparting the true Dharma to sentient beings with a profoundly pure mind.

Purifying verbal karma by praising and extolling the Tathagata with music and song.

Purifying verbal karma by listening to the true Dharma in the presence of the Buddhas without惜ing body or life.

Purifying verbal karma by relinquishing the body to serve all bodhisattvas and Dharma masters in order to receive the wondrous Dharma.

If a great bodhisattva purifies verbal karma through these ten practices, ten kinds of protection are attained:

The protection of all assemblies of devas, led by their Heavenly Kings.

The protection of all assemblies of nagas, led by their Naga Kings.

The protection of all assemblies of yakshas, led by their Yaksha Kings.

The protection of all assemblies of gandharvas, led by their Gandharva Kings.

The Asura Kings, Garuda Kings, Kinnara Kings, Mahoraga Kings, and Brahma Kings each lead their own assemblies in protecting this bodhisattva.

All Dharma masters, led by the Tathagata, the Dharma King, protect this bodhisattva.

Children of the Buddha! Having attained this protection, a great bodhisattva can accomplish ten great works:

Causing all sentient beings to rejoice.

Being able to travel to all worlds.

Being able to understand clearly all faculties and dispositions.

Purifying all resolute understandings.

Eliminating all afflictions.

Casting off all habitual tendencies.

Rendering all inclinations and aspirations luminous and pure.

Causing all profound intentions to grow.

Pervading the entire Dharma-realm.

Causing all nirvana to be universally and clearly seen.

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

A mind like the great earth, because it can sustain and nurture the roots of goodness of all sentient beings.

A mind like the great ocean, because the immeasurable and boundless waters of the Buddhas’ Dharma of great wisdom all flow into it.

A mind like Mount Sumeru, king of mountains, because it establishes all sentient beings in immeasurable supramundane roots of goodness.

A mind like the king of mani jewels, because its aspirations are pure and undefiled.

A mind like vajra, because it resolutely penetrates all dharmas.

A mind like a vajra-encompassing mountain, because neither maras nor non-Buddhist practitioners can shake it.

A mind like a lotus, because no worldly dharma can defile it.

A mind like an udumbara flower, because it is difficult to encounter throughout all kalpas.

A mind like the pure sun, because it can dispel the obstructions of darkness.

A mind like empty space, because it is immeasurable.

If bodhisattvas abide in these, they attain the Tathagata’s unsurpassed mind of great purity.

Children of the Buddha! A great bodhisattva makes ten resolutions:

The resolution: I shall liberate all sentient beings.

The resolution: I shall cause all sentient beings to eliminate their afflictions.

The resolution: I shall cause all sentient beings to eradicate their habitual tendencies.

The resolution: I shall eliminate all minds of doubt and uncertainty.

The resolution: I shall remove the suffering and distress of all sentient beings.

The resolution: I shall eliminate all evil destinies and calamities.

The resolution: I shall reverently accord with all Tathagatas.

The resolution: I shall skillfully learn everything that bodhisattvas must learn.

The resolution: At the tip of every hair throughout all worlds, I shall manifest all Buddhas attaining Perfect Enlightenment.

The resolution: In all worlds, I shall beat the great Dharma drum, enabling sentient beings to awaken and understand according to their faculties and aspirations.

If bodhisattvas abide in these, they attain the Tathagata’s unsurpassed mind that initiates great and mighty deeds.

Children of the Buddha! A great bodhisattva has ten all-pervading minds:

A mind pervading all empty space, because it brings forth a vast resolve.

A mind pervading the entire Dharma-realm, because it penetrates the boundless depths.

A mind pervading all three periods of time, because it clearly knows them all in a single thought.

A mind pervading every appearance of a Buddha, because it clearly knows each Buddha’s entry into the womb, birth, renunciation, attainment of the Way, turning of the Dharma wheel, and entrance into nirvana.

A mind pervading all sentient beings, because it clearly knows their faculties, aspirations, and habitual tendencies.

A mind pervading all wisdom, because it accords with and clearly knows the Dharma-realm.

A mind pervading all that is boundless, because it knows the distinctions among illusory and delusive phenomena.

A mind pervading all that is unborn, because the intrinsic nature of dharmas cannot be apprehended.

A mind pervading all that is unobstructed, because it abides neither in its own mind nor in the minds of others.

A mind pervading all mastery, because in a single thought it universally manifests the attainment of Buddhahood.

If bodhisattvas abide in these, they attain the unsurpassed, all-pervading adornment of immeasurable Buddha-dharmas.

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

The faculty of joy, because upon seeing any Buddha, one’s faith remains indestructible.

The faculty of aspiration, because all Buddha-dharmas that one has heard are fully awakened to and understood.

The faculty of non-retrogression, because every undertaking is brought to completion.

The faculty of steadfast abiding, because all bodhisattva practices are continued without interruption.

The subtle faculty, because it penetrates the wondrous principle of prajnaparamita.

The faculty of tirelessness, because it brings the affairs of all sentient beings to completion.

The vajra-like faculty, because it realizes and knows the nature of all dharmas.

The faculty of vajra’s radiant flames, because it universally illuminates all realms of the Buddhas.

The faculty free from differentiation, because all Tathagatas share one body.

The subtle, unobstructed faculty, because it deeply penetrates the Tathagata’s ten powers of wisdom.

If bodhisattvas abide in these, they attain the Tathagata’s unsurpassed faculty of perfect and complete great wisdom.

Children of the Buddha! A great bodhisattva has ten profound intentions:

The profound mind is undefiled by any worldly dharma.

The profound mind is unmixed with any path of the Two Vehicles.

The profound mind thoroughly comprehends the Buddha’s bodhi.

The profound mind accords with the path of the wisdom of all modes.

The profound mind is unmoved by any demons or followers of non-Buddhist paths.

The profound mind purely cultivates the perfect wisdom of all Tathagatas.

The profound mind receives and retains all Dharma that has been heard.

The profound mind is unattached to any place of rebirth.

The profound mind is fully endowed with all subtle wisdom.

The profound mind cultivates all Buddha-Dharmas.

If bodhisattvas abide in these, they attain the unsurpassed purity of the profound mind of omniscience.

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

The increasingly supreme profound mind of non-retrogression, because it accumulates all roots of goodness.

The increasingly supreme profound mind free from doubt and uncertainty, because it understands the secret words of all Tathagatas.

The increasingly supreme profound mind of right retention, because great vows and great practices flow forth from it.

The increasingly supreme and most excellent profound mind, because it deeply enters all Buddha-Dharmas.

The increasingly supreme profound mind of mastery, because it is sovereign over all Buddha-Dharmas.

The increasingly supreme and vast profound mind, because it universally enters all Dharma gates.

The increasingly supreme and foremost profound mind, because all its undertakings are accomplished.

The increasingly supreme and sovereign profound mind, because it is adorned with all samadhis, spiritual powers, and transformations.

The increasingly supreme and steadfast profound mind, because it embraces and upholds the original vows.

The increasingly supreme and unceasing profound mind, because it brings all sentient beings to maturity.

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

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

Diligently cultivating generosity, because they give away everything without seeking recompense.

Diligently cultivating moral discipline, because they practice dhutanga austerities, have few desires, know contentment, and are free from deceit.

Diligently cultivating patience, because they relinquish notions of self and other, patiently endure all suffering and distress, and never give rise to anger or thoughts of harm.

Diligently cultivating vigor, because their three karmic activities of body, speech, and mind are never scattered, and in all their undertakings they never regress until reaching the ultimate end.

Diligently cultivating meditative concentration, because through liberating samadhis they manifest spiritual powers and completely leave behind all entanglements, sensual pleasures, afflictions, disputes, and contention.

Diligently cultivating wisdom, because they cultivate and accumulate all merit and virtue without weariness or aversion.

Diligently cultivating great loving-kindness, because they know that sentient beings have no intrinsic nature.

Diligently cultivating great compassion, because they know that all dharmas are empty and universally undergo suffering in place of all sentient beings without weariness or aversion.

Diligently cultivating awakening to the Tathagata’s Ten Powers, because they comprehend them without obstruction and reveal them to sentient beings.

Diligently cultivating the irreversible Dharma wheel, because they turn it within the minds of all sentient beings.

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

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

The supreme decisive understanding, because it plants revered roots of goodness.

The adorned decisive understanding, because it produces all kinds of adornments.

The vast decisive understanding, because the mind is never inferior or fainthearted.

The quiescent decisive understanding, because it can enter the exceedingly profound Dharma-nature.

The universally pervasive decisive understanding, because the aspiration it gives rise to reaches everywhere.

The capable decisive understanding, because it can receive the empowering support of the Buddhas.

The steadfast decisive understanding, because it subdues and destroys all demonic karma.

The clear and discerning decisive understanding, because it clearly knows all karmic retribution.

The immediately present decisive understanding, because it can manifest spiritual powers at will.

The decisive understanding that perpetuates and causes the Dharma to flourish, because it receives predictions of buddhahood in the presence of all Buddhas.

The sovereign decisive understanding, because it becomes a Buddha at will and at the appropriate time.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed decisive understanding.

Children of the Buddhas! A great bodhisattva has ten kinds of decisive understanding by which all worlds are known:

Knowing that all worlds enter one world.

Knowing that one world enters all worlds.

Knowing that all worlds, the single body of a Tathagata, and a single lotus throne each universally pervade all.

Knowing that all worlds are like empty space.

Knowing that all worlds are endowed with the adornments of the Buddhas.

Knowing that all worlds are filled with bodhisattvas.

Knowing that all worlds enter a single pore.

Knowing that all worlds enter the body of a single sentient being.

Knowing that all worlds, a single bodhi tree of a Buddha, and a single bodhimanda of a Buddha each universally pervade all.

Knowing that a single sound pervades all worlds, enabling each sentient being to understand it individually and give rise to joy.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed decisive understanding of vast Buddha-lands.

Children of the Buddhas! A great bodhisattva has ten kinds of decisive understanding by which the realm of sentient beings is known:

Knowing that the original nature of the entire realm of sentient beings is unreal.

Knowing that the entire realm of sentient beings enters the body of a single sentient being.

Knowing that the entire realm of sentient beings enters the body of a bodhisattva.

Knowing that the entire realm of sentient beings enters the tathagatagarbha.

Knowing that the body of a single sentient being universally enters the entire realm of sentient beings.

Knowing that all within the realm of sentient beings are capable of becoming vessels for the Dharma of the Buddhas.

Knowing that, in accordance with the inclinations of all within the realm of sentient beings, one manifests for them in the bodies of Shakra, Brahma King, or one of the Four Heavenly Kings.

Knowing that, in accordance with the inclinations of all within the realm of sentient beings, one manifests the tranquil deportment of a shravaka or pratyekabuddha.

Knowing that, for all within the realm of sentient beings, one manifests the bodhisattva body adorned with merit and virtue.

Knowing that, for all within the realm of sentient beings, one manifests the Tathagata’s body, endowed with excellent marks and tranquil deportment, in order to awaken and enlighten them.

If bodhisattvas abide in this Dharma, they attain the Tathagata’s unsurpassed decisive understanding of great awe-inspiring power.