大方廣佛華嚴經

18. CHAPTER EIGHTEEN: CLARIFYING THE DHARMA

(Complete Chinese Section, Fascicle 18)

At that time, the bodhisattva Diligent Wisdom said to the bodhisattva Dharma Wisdom: “O Buddha’s son! When great bodhisattvas first arouse the aspiration for bodhi, they accomplish such immeasurable merit, are endowed with great adornments, ascend the Buddha Vehicle, enter the proper position of bodhisattvas, relinquish worldly dharmas, attain the Buddha’s supramundane Dharma, are accepted and sustained by the Buddhas of the three times, and will certainly reach ultimate unsurpassed bodhi.

“How do these bodhisattvas cultivate within the Buddha’s teaching so that all Buddhas rejoice, they enter the dwelling places of bodhisattvas, all their great practices become pure, all their great vows are fulfilled, they attain the vast treasury of bodhisattvas, and, according to those who should be transformed, constantly teach the Dharma without ever abandoning the practice of the paramitas; so that they liberate beings in accordance with their thoughts, perpetuate the Buddha lineage without interruption, and ensure that all their roots of goodness and skillful means are never fruitless?

“O Buddha’s son! By what skillful means can these bodhisattvas perfect all such dharmas? Out of compassion, please explain this to the assembly, for everyone gathered here wishes to hear it.

“Please also explain the successive practices of great bodhisattvas: how they constantly cultivate diligently, dispel all the darkness of ignorance, subdue the hostile forces of Mara, restrain adherents of non-Buddhist paths, and forever cleanse every defiled mind of affliction; how they accomplish all roots of goodness, forever escape all evil destinies and adversities, cultivate every sphere of great wisdom, and accomplish all bodhisattva stages, the paramitas, dharanis, samadhis, six superknowledges, three insights, four fearlessnesses, and pure merits; how they adorn all Buddha lands and fully accomplish the excellent marks, bodily conduct, verbal conduct, and mental conduct;

how they skillfully know the powers, fearlessnesses, unique qualities, omniscience in all its modes, and the spheres of conduct of all Buddha-Tathagatas; how, wishing to mature all beings, they assume Buddha lands according to beings’ inclinations and, according to their faculties and the proper time, expound immeasurable teachings and perform vast Buddha-works; how they perfect immeasurable other meritorious dharmas, all practices, paths, and spheres, and quickly become equal to the Tathagatas in merit; how they can protect, reveal, and expound the Dharma treasury accumulated by the Tathagatas during hundreds of thousands of countless kalpas of bodhisattva practice; how neither Maras nor adherents of non-Buddhist paths can obstruct or corrupt them;

how they preserve the true Dharma inexhaustibly; how, when teaching throughout all worlds, they are protected by devas, nagas, the eight classes of beings, human kings, Brahma kings, and even the Tathagata, King of Dharma; how they are honored and supported by all the world, constantly kept in mind by the Buddhas, and loved and respected by all bodhisattvas; and how, having gained the power of roots of goodness to increase wholesome dharmas, they disclose the Tathagata’s extremely profound Dharma treasury and preserve the true Dharma as their own adornment.

I pray that you will explain all these successive practices of bodhisattvas.”

At that time, wishing to restate this meaning, the bodhisattva Diligent Wisdom spoke these verses:

Their pure vows and practices are all fulfilled,
And they attain the vast treasury of wisdom;
They constantly teach the Dharma to liberate beings,
While their minds rely on and cling to nothing.

The bodhisattva Dharma Wisdom then said to the bodhisattva Diligent Wisdom: “Excellent, O Buddha’s son! Seeking abundant benefit, peace, and blessings, and having compassion for the devas and humans of the world, you now ask about the bodhisattvas’ cultivation of such pure practices.

“O Buddha’s son! You abide in true Dharma, bring forth great diligence, increase in non-retrogression, and have attained liberation. You can therefore ask such questions, just as the Tathagata does.

“Listen attentively and reflect well. Relying upon the Buddha’s majestic power, I shall now explain a small part of this matter.

“O Buddha’s son! Great bodhisattvas who have aroused the aspiration for unsurpassed bodhi should leave delusion and darkness behind, advance diligently, remain vigilant, and avoid negligence.

“Great bodhisattvas who abide in the following ten dharmas are said to be vigilant:

“First, they carefully observe the precepts. Second, they leave foolishness far behind and purify their aspiration for bodhi. Third, they delight in honesty and abandon deception. Fourth, they diligently cultivate roots of goodness without retreating. Fifth, they continually reflect well upon the aspiration they have aroused. Sixth, they do not delight in associating with ordinary people, whether householders or monastics. Seventh, they cultivate wholesome karma without seeking worldly rewards. Eighth, they forever leave the Two Vehicles and practice the bodhisattva path. Ninth, they delight in cultivating goodness and never allow it to be interrupted. Tenth, they continually examine well the power of their own continuity.

“When great bodhisattvas abide in vigilance, they attain the following ten kinds of purity:

“First, they practice according to their words. Second, they accomplish mindfulness and wisdom. Third, they abide evenly in profound concentration, neither dull nor agitated.

Fourth, they delight in seeking the Buddha-Dharma without laziness or abandonment. Fifth, according to the Dharma they have heard, they contemplate in accordance with principle and produce wondrous wisdom. Sixth, entering profound meditative concentration, they attain the Buddha’s superknowledges.

Seventh, their minds are impartial, neither high nor low. Eighth, their minds are unobstructed toward beings of superior, middling, and inferior capacities, benefiting all equally like the great earth. Ninth, whenever they see a being who has aroused the aspiration for bodhi even once, they honor and serve that being as an upadhyaya.

Tenth, they always honor and serve the upadhyayas and acaryas from whom they received the precepts, as well as bodhisattvas, good spiritual friends, and Dharma masters.

“Bodhisattvas who abide in vigilance bring forth great diligence, establish right mindfulness, produce supreme vows, and practice without interruption. Their minds rely on no dharma. They diligently cultivate extremely profound Dharma, enter the gate of non-contention with a vast mind, and can accord with and comprehend boundless Buddha-Dharmas, thereby causing all Buddhas to rejoice.

“Bodhisattvas further possess ten dharmas that can cause all Buddhas to rejoice:

“First, diligence without retreat. Second, no attachment to body or life. Third, no pursuit of gain or support. Fourth, knowing that all dharmas are like empty space. Fifth, skillfully contemplating and universally entering the dharmadhatu. Sixth, knowing the seals of all dharmas without mental dependence or attachment. Seventh, continually making great vows. Eighth, accomplishing the wisdom of patience. Ninth, contemplating their own wholesome dharmas with a mind that neither increases nor diminishes. Tenth, cultivating pure practices in reliance upon the gate of non-action.

“There are ten further dharmas that can cause all Buddhas to rejoice:

“Abiding in vigilance; abiding in the patience regarding the non-arising of dharmas; abiding in great loving-kindness; abiding in great compassion; abiding in the complete gates of the paramitas; abiding in great practices; abiding in great vows; abiding in skillful means; abiding in courageous strength; and abiding in wisdom, contemplating all dharmas as having no abiding place, like empty space.

“There are ten dharmas that cause bodhisattvas swiftly to enter the stages:

“First, skillfully perfecting the two practices of merit and wisdom. Second, being able to adorn the path of the paramitas. Third, possessing luminous wisdom and not merely following others’ words. Fourth, honoring and serving good friends without ever abandoning them. Fifth, constantly practicing diligently without indolence. Sixth, skillfully abiding in the Tathagata’s spiritual power. Seventh, cultivating roots of goodness without weariness. Eighth, with a profound mind and keen wisdom, adorning themselves with the Mahayana Dharma. Ninth, not allowing the mind to abide in the Dharma gates of the stages. Tenth, sharing one essential nature with the roots of goodness and skillful means of the Buddhas of the three times.

“When bodhisattvas first abide upon a stage, they should skillfully contemplate, according to their own position, all Dharma gates, extremely profound wisdom, the causes they have cultivated, the fruits they have attained, their own spheres, their powers and functions, their manifestations, their discriminations, and their attainments. They skillfully contemplate them all and know that every dharma is only mind, without attaching to anything. Knowing this, they enter and skillfully abide upon the stage of bodhi.

“Those bodhisattvas think: ‘We should swiftly enter all the stages. By abiding upon the stages, we shall accomplish such vast merits. Having perfected these merits, we shall progressively enter the Buddha stage. Once abiding on the Buddha stage, we shall be able to perform boundless and vast Buddha-works.’ Therefore, they must constantly cultivate diligently without rest or weariness and adorn themselves with great merit to enter the bodhisattva stages.

“There are ten dharmas that purify the practices of bodhisattvas:

“First, relinquishing all possessions to satisfy beings. Second, purely observing the precepts without violation. Third, practicing gentle and inexhaustible patience. Fourth, diligently cultivating every practice without ever retreating. Fifth, remaining free from confusion through right mindfulness. Sixth, clearly discerning and knowing immeasurable dharmas. Seventh, cultivating all practices without attachment. Eighth, keeping the mind unmoved like Mount Sumeru. Ninth, broadly ferrying beings across like a bridge or boat. Tenth, knowing that all beings and all Buddhas share one essential nature.

“Having attained pure practices, bodhisattvas further attain the following ten superior dharmas:

“First, Buddhas in other directions keep them in mind and protect them. Second, their roots of goodness increase greatly and transcend ordinary levels. Third, they skillfully receive the Buddha’s empowering strength. Fourth, they constantly have good people as their refuge. Fifth, they abide in diligence and remain perpetually vigilant. Sixth, they know all dharmas to be equal and undifferentiated. Seventh, their minds always abide in unsurpassed great compassion. Eighth, by contemplating dharmas according to reality, they produce wondrous wisdom. Ninth, they skillfully practice skillful means. Tenth, they can know the Tathagata’s power of skillful means.

“Bodhisattvas have the following ten pure vows:

“First, they vow to mature beings without weariness. Second, they vow to practice every goodness and purify and adorn worlds. Third, they vow always to serve and honor the Tathagata. Fourth, they vow to protect the true Dharma without sparing body or life. Fifth, they vow to contemplate and enter all Buddha lands with wisdom. Sixth, they vow to share one essential nature with all bodhisattvas. Seventh, they vow to enter the Tathagata’s gate and understand all dharmas. Eighth, they vow that those who see them and give rise to faith will all receive benefit. Ninth, they vow that their spiritual powers will remain in the world until the end of future kalpas. Tenth, they vow to perfect the practices of Samantabhadra and cultivate the gate of omniscience in all its modes.

“Bodhisattvas who abide in the following ten dharmas cause all their great vows to be fulfilled:

“First, their minds never become weary. Second, they possess great adornments. Third, they recollect the supreme power of the vows of all bodhisattvas. Fourth, upon hearing of any Buddha land, they vow to be born there. Fifth, their profound resolve endures until the end of future kalpas. Sixth, they vow ultimately to mature all beings. Seventh, though abiding throughout all kalpas, they do not regard it as burdensome. Eighth, though undergoing every suffering, they never become weary or seek to escape. Ninth, amid every pleasure, their minds remain free from craving and attachment. Tenth, they constantly and diligently preserve the unsurpassed Dharma gates.

“When bodhisattvas perfect such vows, they immediately attain the following ten inexhaustible treasuries:

“The inexhaustible treasury of seeing all Buddhas everywhere; the inexhaustible treasury of dharanis that prevent forgetting; the inexhaustible treasury of decisively understanding all dharmas; the inexhaustible treasury of great compassion that rescues and protects; the inexhaustible treasury of all gates of samadhi; the inexhaustible treasury of vast merit that fulfills the hearts of beings; the inexhaustible treasury of extremely profound wisdom that expounds all dharmas; the inexhaustible treasury of superknowledges attained through karmic fruition; the inexhaustible treasury of abiding for immeasurable kalpas; and the inexhaustible treasury of entering boundless worlds.

“Having attained these ten inexhaustible treasuries, bodhisattvas perfect merit and pure wisdom and teach beings according to what is appropriate.

“How do bodhisattvas teach beings according to what is appropriate?

“They know beings’ conduct, causes and conditions, mental activities, and inclinations.

“To those of much desire, bodhisattvas teach contemplation of impurity. To those of much anger, they teach great loving-kindness. To those of much delusion, they teach diligent contemplation. To those in whom the three poisons are equal, they teach the Dharma gate that accomplishes supreme wisdom. To those who delight in samsara, they teach the three kinds of suffering. To those who cling, they teach emptiness and quiescence. To the indolent, they teach diligence. To the proud, they teach equality. To the deceitful, they teach an honest and upright mind. To those who delight in seclusion and tranquility, they teach the vast Dharma so that they may attain accomplishment.

“In this way, bodhisattvas teach the Dharma according to what is appropriate.

“When bodhisattvas teach the Dharma, their words are coherent and their meanings free from error. They contemplate the beginning and end of dharmas, discern with wisdom, determine what is right and wrong, and do not violate the Dharma seals. In proper sequence they establish boundless gates of practice, causing beings to eliminate every doubt.

They skillfully know beings’ faculties and the Tathagata’s teachings, realize true principle, know the equality of dharmas, sever attachment to dharmas, eliminate every grasping, and constantly recollect the Buddhas without ever letting them leave their hearts. They clearly know the essential equality of sounds and remain mentally unattached to all expressions. Even when difficult analogies are spoken, they do not contradict one another.

They cause all to awaken to all Buddhas and, as appropriate, universally manifest the impartial body of wisdom.

“When bodhisattvas teach beings in this way, their own cultivation and benefit increase. They do not abandon the perfections but fully adorn the path of the paramitas.

“At that time, to satisfy the hearts of beings, bodhisattvas relinquish both internal and external things without attachment. This is the cultivation of dana-paramita.

“They fully observe all precepts without attachment and forever abandon pride. This is the cultivation of sila-paramita.

“They can patiently endure every suffering and injury, while their impartial minds toward beings never waver, just as the great earth bears all things. This is the cultivation of ksanti-paramita.

“They constantly cultivate every practice without laziness or retreat. Their courageous power cannot be subdued. Neither accepting nor rejecting merit, they can nevertheless perfect every gate of wisdom. This is the cultivation of virya-paramita.

“They do not crave or cling to the objects of the five desires. They accomplish every successive concentration, constantly engage in right contemplation, and, while neither abiding nor emerging, can extinguish every affliction. They produce immeasurable gates of samadhi, accomplish boundless superknowledges, and enter the samadhis in direct and reverse sequence. Within one samadhi they enter boundless samadhis. They clearly know the spheres of every samadhi and do not conflict with the seals of wisdom. They can swiftly enter the stage of omniscience. This is the cultivation of dhyana-paramita.

“They hear and uphold the Dharma from the Buddhas, draw near and tirelessly serve good spiritual friends, and always delight in hearing the Dharma without ever being satisfied. According to the Dharma received, they contemplate in accordance with principle, enter true samadhi, leave all biased views far behind, skillfully contemplate all dharmas, attain the seal of true characteristics, clearly know the Tathagata’s effortless path, ride upon universal wisdom, enter the gate of omniscience in all its modes, and ultimately attain rest. This is the cultivation of prajnaparamita.

“They manifest every worldly activity and teach beings without weariness. They manifest bodies according to beings’ inclinations, remaining undefiled by everything they do. They may appear as ordinary beings or sages; in their activities, they may manifest samsara or nirvana. They skillfully contemplate all activities and manifest every adornment without craving or attachment. They enter universally among all classes of beings to liberate them. This is the cultivation of the paramita of skillful means.

“They ultimately mature all beings, adorn all worlds, make offerings to all Buddhas, penetrate unobstructed Dharma, cultivate universally throughout the dharmadhatu while their practice-body perpetually abides, fully know future kalpas, know every thought, awaken completely to cyclic flow and return to cessation, manifest all lands, and realize the Tathagata’s wisdom. This is the cultivation of the paramita of vows.

“Because they possess the power of profound resolve, they remain undefiled. Because they possess the power of deep faith, they cannot be overcome. Because they possess the power of great compassion, they are never weary.

Because they possess the power of great loving-kindness, their conduct is impartial. Because they possess the power of dharanis, they can skillfully retain all meanings. Because they possess the power of eloquence, they fully delight all beings.

Because they possess the power of the paramitas, they adorn the Mahayana. Because they possess the power of great vows, they never allow them to be interrupted. Because they possess the power of superknowledge, they produce immeasurable manifestations.

Because they possess the power of empowerment, they cause beings to believe, understand, and accept. This is the cultivation of the paramita of power.

“They know practitioners dominated by desire, anger, delusion, or equal proportions of these; they know practitioners training upon the stages. In a single thought they know the boundless practices and minds of beings. They know the reality of all dharmas, the gates of the dharmadhatu, and the universally awakened power of all Tathagatas. This is the cultivation of the paramita of knowledge.

“Thus, while bodhisattvas purify, perfect, and never abandon the gates of the paramitas, they abide in the great adornment of the bodhisattva vehicle. According to beings’ thoughts, they teach the Dharma to them all, causing them to increase their pure karma and attain liberation. They teach those fallen into evil paths to arouse the aspiration.

They cause those amid adversities to become diligent. To beings of much greed, they reveal the Dharma of non-greed. They cause beings of much anger to become truly impartial.

To beings attached to views, they explain dependent origination. To beings in the desire realm, they teach abandonment of desire, anger, and unwholesome dharmas. To beings in the form realm, they proclaim vipasyana.

To beings in the formless realm, they proclaim subtle and wondrous wisdom. To followers of the Two Vehicles, they teach tranquil practices. To those who delight in the Mahayana, they teach the vast adornment of the ten powers.

“Long ago, when first arousing the aspiration and seeing immeasurable beings fallen into evil destinies, they uttered the great lion’s roar: ‘I shall liberate them by teaching various Dharma gates according to what is appropriate.’

“Bodhisattvas endowed with such wisdom can liberate all beings extensively.

“O Buddha’s son! Bodhisattvas endowed with such wisdom ensure that the lineage of the Three Jewels is never interrupted. By teaching beings to arouse the aspiration for bodhi, they ensure that the Buddha lineage is not interrupted. By constantly disclosing and expounding the Dharma treasury to beings, they ensure that the Dharma lineage is not interrupted. By skillfully receiving and upholding the teachings without contradiction, they ensure that the Sangha lineage is not interrupted.

“Furthermore, by praising all great vows, they ensure that the Buddha lineage is not interrupted. By discerning and expounding the gate of causes and conditions, they ensure that the Dharma lineage is not interrupted. By constantly and diligently cultivating the six principles of harmonious respect, they ensure that the Sangha lineage is not interrupted.

“Furthermore, by planting the seed of Buddhahood in the field of beings, they ensure that the Buddha lineage is not interrupted. By protecting the true Dharma without sparing body or life, they ensure that the Dharma lineage is not interrupted. By governing the great assembly without weariness, they ensure that the Sangha lineage is not interrupted.

“Furthermore, by completely upholding and never abandoning the teachings and precepts of the Buddhas of the three times, they ensure that the lineages of the Buddha, Dharma, and Sangha are never interrupted.

“Thus perpetuating the Three Jewels, bodhisattvas are faultless in all they do. They dedicate all their practices to omniscience; hence their three kinds of karma are flawless. Because their bodily, verbal, and mental karma are flawless, none of their wholesome deeds, practices, teaching of beings, or appropriate explanations of Dharma—even a single thought—is mistaken. All accord with skillful wisdom, and all are dedicated to omniscience in all its modes so that none passes in vain.

“Cultivating wholesome dharmas in this way, bodhisattvas perfect the following ten adornments in every thought:

“First, the adornment of body, because they manifest according to the beings who should be disciplined. Second, the adornment of speech, because they eliminate all doubts and cause everyone to rejoice. Third, the adornment of mind, because in a single thought they enter all samadhis.

Fourth, the adornment of Buddha lands, because all are pure and free from afflictions. Fifth, the adornment of light, because they emit boundless light that universally illuminates beings. Sixth, the adornment of assemblies, because they universally embrace every assembly and cause all to rejoice.

Seventh, the adornment of superknowledges, because they freely manifest according to beings’ minds. Eighth, the adornment of the true teaching, because they can embrace all people of penetrating wisdom. Ninth, the adornment of the ground of nirvana, because when they attain the Way in one place, they pervade the ten directions without omission.

Tenth, the adornment of skillful exposition, because they teach according to place, time, and beings’ faculties and capacities.

“Having accomplished such adornments, bodhisattvas ensure that none of their bodily, verbal, or mental actions in any thought passes in vain, but dedicate them all to omniscience. If any being sees such a bodhisattva, that encounter will likewise not be in vain, for that being will certainly attain unsurpassed bodhi.

“Regarding such bodhisattvas, whoever hears their names, makes offerings to them, lives with them, recollects them, follows them into monastic life, hears them teach the Dharma, rejoices in their roots of goodness, looks up to them with admiration, or even praises and propagates their names will certainly attain unsurpassed bodhi.

“It is like the medicine called Good to Behold: whoever sees it is cured of every poisonous illness.

“Likewise, when bodhisattvas accomplish this Dharma, every being who sees them is freed from the poisons of affliction and increases in wholesome dharmas.

“Abiding in this Dharma, bodhisattvas cultivate diligently. With the light of wisdom they dispel delusion and darkness. With the power of loving-kindness and compassion they subdue the armies of Mara.

With great wisdom and the power of merit they restrain adherents of non-Buddhist paths. With vajra-samadhi they eliminate every defiled mind of affliction. With the power of diligence they gather roots of goodness.

With the powers of wholesome roots they purify Buddha lands and leave all evil paths and adversities far behind. With the power of non-attachment they purify the sphere of wisdom. With the power of wisdom and skillful means they produce and purify all bodhisattva stages, paramitas, samadhis, six superknowledges, three insights, and four fearlessnesses.

With the power of all wholesome dharmas they perfect all Buddha lands, boundless excellent marks, and the complete adornment of body, speech, and mind. With the power of mastery in wisdom they contemplate as equal the ten powers, four fearlessnesses, and unique qualities of all Tathagatas. With the power of vast wisdom they clearly know the sphere of omniscience in all its modes.

Through the power of their former vows, they respond and transform beings according to what is appropriate, manifest Buddha lands, turn the Dharma wheel, and liberate immeasurable, boundless beings.

“By diligently cultivating this Dharma, bodhisattvas progressively accomplish the bodhisattva practices until they become equal to the Buddhas. Throughout boundless worlds they become great Dharma masters who protect the true Dharma. Kept in mind and protected by the Buddhas, they preserve and uphold the vast Dharma treasury.

They attain unobstructed eloquence and deeply enter the Dharma gates. Within great assemblies in boundless worlds, they universally manifest beautiful forms according to the different classes of beings and skillfully explain profound Dharma with unobstructed eloquence. Because their voices are perfect and skillfully articulated, they enable listeners to enter the inexhaustible gate of wisdom.

Knowing beings’ mental activities and afflictions, they teach them the Dharma. Because their speech is utterly pure, a single voice can delight everyone. Because their bodies are handsome and possess great majesty, none surpasses them within an assembly.

Because they skillfully know beings’ minds, they can manifest bodies everywhere. Because they teach skillfully, their voices are unobstructed. Because they have attained mastery of mind, they skillfully teach the great Dharma without hindrance.

Because they have attained fearlessness, their minds are not timid. Because they have mastery of the Dharma, none surpasses them. Because they have mastery of wisdom, none overcomes them.

Because they have mastery of prajnaparamita, the characteristics of dharmas they explain do not conflict. Because they have mastery of eloquence, they continuously teach according to their wishes without interruption. Because they cultivate dharanis, they decisively reveal the true characteristics of all dharmas.

Because they have mastery of eloquence, they can disclose gates of analogy according to what they explain. Because they have mastery of great equality, they diligently teach beings without indolence. Because they have mastery of great loving-kindness, they cast a net of light that delights the great assembly.

“When bodhisattvas sit upon a lofty lion throne and expound the great Dharma in this way, apart from the Tathagata and great bodhisattvas endowed with supreme wisdom of vows, no one can surpass them, see the crowns of their heads, outshine them, or defeat them in debate.

“O Buddha’s son! Having attained such powers of mastery, suppose there were a vast Dharma assembly as extensive as ineffably many worlds and filled with beings, each possessing the appearance and majesty of a lord of a great trichiliocosm. The moment such a bodhisattva manifested a body and entered that assembly, the bodhisattva could outshine everyone present. The bodhisattva would then use impartial great loving-kindness to settle their fears, profound wisdom to examine their inclinations, and fearless eloquence to teach them the Dharma, causing the entire assembly to rejoice.

“Why is this?

“Because this bodhisattva has accomplished immeasurable gates of wisdom, immeasurable skill in discernment, vast power of right mindfulness, inexhaustible skillful wisdom, dharanis that decisively understand the true characteristics of all dharmas, a boundless aspiration for bodhi, wondrous eloquence, and profound faithful understanding. This bodhisattva has accomplished the power of wisdom that universally enters the bodhimandas of the Buddhas of the three times; the pure mind that knows the Buddhas of the three times to share one essential nature; Tathagata-wisdom; and the wisdom of the great vows of bodhisattvas. Thus the bodhisattva can become a great Dharma master who reveals and protects the treasury of the Buddhas’ true Dharma.”

At that time, wishing to restate this meaning, the bodhisattva Dharma Wisdom relied upon the Buddha’s spiritual power and spoke these verses:

Their minds abide in bodhi and gather merit;
Ever vigilant, they plant steadfast wisdom.
With firm right mindfulness, they diligently strive,
Relying on nothing in the world and never retreating in fear.
Through the practice of non-contention they enter profound Dharma,
Causing the Buddhas of the ten directions to rejoice.

When the Buddhas rejoice, they remain steadfastly diligent,
Cultivating merit, wisdom, and factors assisting the path.
They enter all the stages and purify their practices,
Fulfilling the vows taught by the Tathagata.

Cultivating thus, they attain the wondrous Dharma;
Having attained it, they give it to all beings.
According to beings’ inclinations and faculties,
They expound it in harmony with their capacities.

Bodhisattvas teach the Dharma to beings
Without abandoning their own practices of perfection.
Having accomplished the practices of the paramitas,
They constantly rescue beings within conditioned existence.

Day and night they diligently cultivate without weariness,
Ensuring that the lineage of the Three Jewels is not interrupted.
Every wholesome dharma they practice
They dedicate to the Tathagata’s stage.

Bodhisattvas cultivate wholesome practices
Universally to bring all beings to accomplishment,
Causing them to break through darkness and end afflictions,
Subdue the armies of Mara, and attain perfect awakening.

Cultivating thus, they attain Buddha-wisdom
And deeply enter the Tathagata’s treasury of true Dharma.
They become great Dharma masters who proclaim the wondrous Dharma,
Like ambrosia that moistens all completely.

Their movements are serene like the elephant king;
They are courageous and fearless like lions,
Unmoving like mountains, their wisdom like the ocean,
And like great rain that dispels oppressive heat.

When the bodhisattva Dharma Wisdom finished speaking these verses, the Tathagata rejoiced, and the entire assembly reverently practiced the teaching.