大方廣佛華嚴經

38. CHAPTER THIRTY-EIGHT: DETACHMENT FROM THE WORLD

(Chinese Canon: From the Beginning of Fascicle 53 Through the End of Fascicle 59)

At that time, the Blessed One was in the kingdom of Magadha, in the Universal Radiance Hall at the Aranya Bodhimanda. He sat upon the Lion Throne of the Lotus Treasury, wondrously awakened and perfectly fulfilled, having utterly transcended the two modes of conduct, attained the signless Dharma, and securely abided in the abode of the Buddhas. He had attained the equality of the Buddhas and reached the irreversible, unobstructed Dharma.

His deeds were unhindered and established in the inconceivable. He universally beheld the three times; his body constantly filled all lands, and his wisdom perpetually illuminated and penetrated all dharmas. He understood all practices and had ended all doubts.

His body was immeasurable, and his wisdom accorded with all that bodhisattvas seek. He had reached the ultimate, nondual other shore of Buddhahood, fully possessed the Tathagata's impartial liberation, and realized the level of the Buddhas—equal, without center or boundary. He extended throughout the dharma-dhatu and pervaded the realm of space.

He assembled together with great bodhisattvas as numerous as the dust motes in an ineffable number of hundreds of thousands of nayutas of Buddha-fields.

All these great bodhisattvas were destined to attain unsurpassed bodhi in that very lifetime. They had all come and gathered together from lands in other directions, and they all possessed the bodhisattvas' skillful means and wisdom. Namely, they were well able to contemplate all sentient beings and, through the power of skillful means, tame them and establish them in the bodhisattva teachings.

They were well able to contemplate all worlds and, through the power of skillful means, travel everywhere throughout them. They were well able to contemplate the realm of nirvana, reflect upon and discern it, forever abandon all conceptual discrimination and frivolous discourse, and cultivate wondrous practices without interruption. They were well able to embrace all sentient beings and skillfully enter immeasurable Dharma methods.

They knew that sentient beings were empty and nonexistent, yet they did not deny karmic cause and effect. They skillfully knew the mental tendencies, faculties, realms, and diverse distinctions in the skillful means appropriate to sentient beings. They were all able to receive and retain the Buddhadharma of the three times; having themselves understood it, they explained it to others.

They all skillfully abided in immeasurable mundane and supramundane dharmas and knew the true nature of all dharmas. They skillfully contemplated all conditioned and unconditioned dharmas and knew them to be nondual. In a single thought, they could realize the wisdom of all Buddhas of the three times.

In every thought, they could manifest the attainment of perfect enlightenment, causing all sentient beings to arouse the resolve and accomplish the path. Within the cognitive object of a single sentient being, they knew the realms of all sentient beings. Although they entered the Tathagata's ground of omniscience, they did not abandon bodhisattva practices, nor did they abandon the undertakings, wisdom, and skillful means of bodhisattvas; yet they remained free from all doing.

For each sentient being they remained for immeasurable kalpas, although they were difficult to encounter even throughout countless kalpas. They turned the wheel of the true Dharma and tamed sentient beings, never letting any encounter be in vain. They had completely fulfilled the pure practices and vows of all Buddhas of the three times.

They had accomplished immeasurable virtues such as these, which all Tathagatas could not finish describing even throughout boundless kalpas.

Their names were:

Samantabhadra Bodhisattva, Universal Eye Bodhisattva, Universal Transformation Bodhisattva, Universal Wisdom Bodhisattva, Universal Vision Bodhisattva, Universal Light Bodhisattva, Universal Contemplation Bodhisattva, Universal Illumination Bodhisattva, Universal Banner Bodhisattva, and Universal Awakening Bodhisattva.

There were ten ineffable hundreds of thousands of kotis of nayutas of great bodhisattvas such as these, as numerous as the dust motes in Buddha-fields. All had accomplished Samantabhadra's practices and vows, and their profound resolves and great vows were completely fulfilled. They could travel to every place where Buddhas appeared in the world and request them to turn the Dharma wheel.

They were well able to receive and preserve the Dharma-eye of the Buddhas and prevent the lineage of all Buddhas from being severed. They skillfully knew the appearance of all Buddhas in the world, the successive predictions of their names and lands, their attainment of Buddhahood, and their turning of the Dharma wheel. In worlds without a Buddha, they manifested bodies and attained Buddhahood.

They could cause all defiled sentient beings to become pure. They could eliminate all bodhisattvas' karmic obstructions and enter the pure and unobstructed dharma-dhatu.

At that time, the great bodhisattva Samantabhadra entered a vast samadhi called the Flower Adornment of the Buddha.

When the Bodhisattva entered this samadhi, all worlds throughout the ten directions quaked in six ways and eighteen aspects, and the great sound of Dharma was heard everywhere. Afterward, the Bodhisattva emerged from samadhi.

At that time, Universal Wisdom Bodhisattva, knowing that the great assembly had gathered like clouds, asked Samantabhadra Bodhisattva:

“Child of the Buddha! Please expound:

“What are the great bodhisattvas' bases of reliance? What are their extraordinary perceptions? What are their practices?

Who are their spiritual benefactors? What is their diligent vigor? What gives their minds peace and security?

How do they bring sentient beings to maturity? What is their precept? How do they know for themselves that they have received a prediction?

What does it mean to enter the bodhisattvas? What does it mean to enter the Tathagatas? What does it mean to enter the mental activities of sentient beings?

What does it mean to enter worlds? What does it mean to enter kalpas? How do they speak of the three times?

How do they know the three times? How do they arouse an untiring resolve? What is differentiated wisdom?

What are dharanis? What does it mean to expound the Buddhas? What is the resolve of Samantabhadra?

What are the practices and teachings of Samantabhadra? For what reasons do they give rise to great compassion? What are the causes and conditions for arousing the bodhi resolve?

What does it mean to engender a reverent mind toward spiritual benefactors? What is purity? What are the paramitas?

What is wisdom that awakens in accordance with reality? What is direct realization and knowledge? What are powers?

What is equality? What are the phrases expressing the true meaning of the Buddhadharma? What is teaching the Dharma?

What is retention? What is eloquence? What is mastery?

What is the nature of nonattachment? What is an impartial mind? What gives rise to wisdom?

What are transformations? What is sustaining power? What is the attainment of great consolation and joy?

What is profound entry into the Buddhadharma? What is reliance? What is the arousal of a fearless resolve?

What is the arousal of a resolve free from doubt? What is inconceivability? What are skillful esoteric words?

What is skillful discriminative wisdom? What is entry into samadhi? What is pervasive entry?

What are doors of liberation? What are supernormal powers? What are higher knowledges?

What is liberation? What are gardens and groves? What are palaces?

What are their delights? What are adornments? What is the arousal of an unmoving resolve?

What is never abandoning the profound and great mind? What is contemplation? What is teaching the Dharma?

What is purity? What are seals? What is the illuminating radiance of wisdom?

What is the unequaled abiding? What is a mind without inferiority? What is a supreme mind like a mountain?

What is wisdom like an ocean that enters unsurpassed bodhi? What is abiding in accordance with reality? What is the arousal of a Mahayana vow as firm as vajra?

What is the great initiation? What is the ultimate great undertaking? What is indestructible faith?

What is prediction? What is the dedication of roots of goodness? What is the attainment of wisdom?

What is the arousal of a boundless and vast resolve? What are treasuries? What is moral discipline?

What is mastery? What is unhindered functioning? What is unhindered functioning with regard to sentient beings?

What is unhindered functioning with regard to lands? What is unhindered functioning with regard to dharmas? What is unhindered functioning of the body?

What is unhindered functioning of vows? What is unhindered functioning with regard to realms? What is unhindered functioning of wisdom?

What is unhindered functioning of supernormal powers? What is unhindered functioning of spiritual might? What is unhindered functioning of powers?

What is spiritual play? What are realms? What are powers?

What are fearlessnesses? What are the unique qualities? What is karma?

What is the body? What is bodily karma? What is speech?

What is the pure cultivation of verbal karma? What is obtaining protection? What is accomplishing the great work?

What is mind? What is arousing the resolve? What is the all-pervading mind?

What are the faculties? What are body and mind? What is the profound and supreme mind?

What is diligent cultivation? What is resolute understanding? What is resolute understanding that enters worlds?

What is resolute understanding that enters the realm of sentient beings? What are habitual tendencies? What is grasping?

What is cultivation? What is accomplishing the Buddhadharma? What is falling away from the path of the Buddhadharma?

What is the path that transcends birth? What are definitive dharmas? What is the path that gives rise to the Buddhadharma?

What are the titles of a great person? What is the path? What are immeasurable paths?

What aids the path? What is cultivation of the path? What adorns the path?

What are the feet? What are the hands? What is the belly?

What is the treasury? What is the heart? What is donning armor?

What are weapons? What is the head? What are the eyes?

What are the ears? What is the nose? What is the tongue?

What is the body? What is the mind? What is walking?

What is standing? What is sitting? What is lying down?

What is the place of abiding? What is the sphere of conduct? What is contemplation?

What is universal contemplation? What is vigorous advance? What is the lion's roar?

What is pure giving? What is pure morality? What is pure patience?

What is pure vigor? What is pure concentration? What is pure wisdom?

What is pure loving-kindness? What is pure compassion? What is pure sympathetic joy?

What is pure equanimity? What is meaning? What is Dharma?

What are the provisions of merit that aid the path? What are the provisions of wisdom that aid the path? What is perfection in higher knowledge?

What is seeking the Dharma? What is clear understanding of the Dharma? What is practicing the Dharma?

What are maras? What are the deeds of maras? What is abandoning the deeds of maras?

What is seeing the Buddha? What are the deeds of a Buddha? What are deeds of conceit?

What are deeds of wisdom? What is upheld by maras? What is upheld by Buddhas?

What is upheld by Dharma? What is the work of abiding in Tusita Heaven? Why does one pass away from Tusita Heaven?

Why does one manifest dwelling in the womb? What is the manifestation of subtle progress? Why does one manifest initial birth?

Why does one manifest a smile? Why does one manifest walking seven steps? Why does one manifest as a youth?

Why does one manifest dwelling in the inner palace? Why does one manifest renunciation? Why does one manifest ascetic practices?

How does one proceed to the bodhimanda? How does one sit at the bodhimanda? What extraordinary signs appear while sitting at the bodhimanda?

Why does one manifest the subjugation of maras? What constitutes the powers of a Tathagata? How does one turn the Dharma wheel?

Why does turning the Dharma wheel bring about pure dharmas? Why does the Tathagata, the Perfectly Enlightened One, manifest entry into nirvana?

“Excellent, Child of the Buddha! Please expound teachings such as these for us.”

At that time, Samantabhadra Bodhisattva said to Universal Wisdom and all the bodhisattvas:

“Children of the Buddha! Great bodhisattvas have ten bases of reliance:

“They rely upon the bodhi resolve, because they never forget it.

“They rely upon spiritual benefactors, because they are united with them as one.

“They rely upon roots of goodness, because they cultivate and increase them.

“They rely upon the paramitas, because they practice them to perfection.

“They rely upon all dharmas, because they ultimately transcend them.

“They rely upon great vows, because these increase bodhi.

“They rely upon all practices, because they universally accomplish them.

“They rely upon all bodhisattvas, because they share the same wisdom.

“They rely upon making offerings to all Buddhas, because their faith is pure.

“They rely upon all Tathagatas, because, like compassionate fathers, the Tathagatas instruct them without cease.

“If bodhisattvas abide in these bases of reliance, they become a basis for the Tathagata's unsurpassed great wisdom.

“Children of the Buddha! Great bodhisattvas have ten extraordinary perceptions:

“With regard to all roots of goodness, they perceive them as their own roots of goodness.

“With regard to all roots of goodness, they perceive them as seeds of bodhi.

“With regard to all sentient beings, they perceive them as vessels for bodhi.

“With regard to all vows, they perceive them as their own vows.

“With regard to all dharmas, they perceive transcendence.

“With regard to all practices, they perceive them as their own practices.

“With regard to all dharmas, they perceive them as Buddhadharma.

“With regard to all words expressing the Dharma, they perceive them as words of the path.

“With regard to all Buddhas, they perceive them as compassionate fathers.

“With regard to all Tathagatas, they perceive nonduality.

“If bodhisattvas abide in these ten perceptions, they attain unsurpassed skill in perception.

“Children of the Buddha! Great bodhisattvas have ten kinds of practice:

“The practice concerning all sentient beings, because they bring them all to maturity.

“The practice of seeking all Dharma, because they study and cultivate it all.

“The practice of all roots of goodness, because they cause them all to increase.

“The practice of all samadhis, because their minds are single and undistracted.

“The practice of all wisdom, because there is nothing they do not clearly know.

“The practice of all cultivation, because there is nothing they cannot cultivate.

“The practice concerning all Buddha-fields, because they adorn them all.

“The practice concerning all spiritual friends, because they honor them and make offerings to them.

“The practice concerning all Tathagatas, because they venerate and serve them.

“The practice of all supernormal powers, because they transform things with mastery.

“If bodhisattvas abide in these ten practices, they attain the practice of the Tathagata's unsurpassed great wisdom.

“Children of the Buddha! Great bodhisattvas have ten kinds of spiritual benefactor:

“Spiritual benefactors who cause them to abide in the bodhi resolve.

“Spiritual benefactors who cause roots of goodness to arise in them.

“Spiritual benefactors who cause them to practice all doors of the paramitas.

“Spiritual benefactors who cause them to attain liberation from all dharmas.

“Spiritual benefactors who cause them to bring all sentient beings to maturity.

“Spiritual benefactors who cause them to attain definitive eloquence.

“Spiritual benefactors who cause them to remain unattached to all worlds.

“Spiritual benefactors who cause them to practice throughout all kalpas without weariness.

“Spiritual benefactors who cause them to abide in the practices of Samantabhadra.

“Spiritual benefactors who cause them to enter the wisdom entered by the Buddhas.

“Children of the Buddha! Great bodhisattvas have ten kinds of diligent vigor:

“They diligently and vigorously teach and transform all sentient beings.

“They diligently and vigorously penetrate all dharmas.

“They diligently and vigorously adorn and purify all worlds.

“They diligently and vigorously cultivate all that bodhisattvas must study.

“They diligently and vigorously eliminate all evil in sentient beings.

“They diligently and vigorously prevent and end all suffering of the three evil paths.

“They diligently and vigorously crush all armies of maras.

“They diligently and vigorously vow to become pure eyes for all sentient beings.

“They diligently and vigorously make offerings to all Buddhas.

“They diligently and vigorously cause all Tathagatas to rejoice.

“If bodhisattvas abide in these ten forms of diligent vigor, they perfect the Tathagata's unsurpassed paramita of vigor.

“Children of the Buddha! Great bodhisattvas have ten ways in which their minds attain peace and security:

“They themselves abide in the bodhi resolve and must also cause others to abide in the bodhi resolve; therefore, their minds attain peace and security.

“They themselves ultimately transcend anger and contention and must also cause others to transcend anger and contention; therefore, their minds attain peace and security.

“They themselves leave behind the ways of foolish ordinary beings and also cause others to leave behind the ways of foolish ordinary beings; therefore, their minds attain peace and security.

“They themselves diligently cultivate roots of goodness and also cause others diligently to cultivate roots of goodness; therefore, their minds attain peace and security.

“They themselves abide in the path of the paramitas and also cause others to abide in the path of the paramitas; therefore, their minds attain peace and security.

“They themselves are born into the family of the Buddhas and must also cause others to be born into the family of the Buddhas; therefore, their minds attain peace and security.

“They themselves deeply enter the true dharma of the absence of intrinsic nature and also cause others to enter the true dharma of the absence of intrinsic nature; therefore, their minds attain peace and security.

“They themselves do not slander any Buddhadharma and also cause others not to slander any Buddhadharma; therefore, their minds attain peace and security.

“They themselves fulfill the bodhi vow for omniscience and also cause others to fulfill the bodhi vow for omniscience; therefore, their minds attain peace and security.

“They themselves deeply enter the inexhaustible treasury of wisdom of all Tathagatas and also cause others to enter the inexhaustible treasury of wisdom of all Tathagatas; therefore, their minds attain peace and security.

“If bodhisattvas abide in these peaceful and secure states of mind, they attain the peace and security of the Tathagata's unsurpassed great wisdom.

“Children of the Buddha! Great bodhisattvas have ten ways of bringing sentient beings to maturity:

“They bring sentient beings to maturity through generosity.

“They bring sentient beings to maturity through their physical forms.

“They bring sentient beings to maturity by teaching the Dharma.

“They bring sentient beings to maturity through shared practice.

“They bring sentient beings to maturity through nonattachment.

“They bring sentient beings to maturity by revealing bodhisattva practices.

“They bring sentient beings to maturity by clearly manifesting all worlds.

“They bring sentient beings to maturity by manifesting the great majestic virtue of the Buddhadharma.

“They bring sentient beings to maturity through manifestations of supernormal powers.

“They bring sentient beings to maturity through subtle, esoteric, and skillful means.

“Bodhisattvas use these ten teachings to bring the realm of sentient beings to maturity.

“Children of the Buddha! Great bodhisattvas have ten kinds of precept:

“The precept of never abandoning the bodhi resolve.

“The precept of remaining far removed from the stages of the Two Vehicles.

“The precept of contemplating the welfare of all sentient beings.

“The precept of causing all sentient beings to abide in the Buddhadharma.

“The precept of cultivating everything bodhisattvas must study.

“The precept of seeking nothing whatsoever in any dharma.

“The precept of dedicating all roots of goodness to bodhi.

“The precept of not craving or clinging to any body of a Tathagata.

“The precept of contemplating all dharmas as free from attachment.

“The precept of restraining the faculties.

“If bodhisattvas abide in these precepts, they attain the Tathagata's unsurpassed, vast paramita of morality.

“Children of the Buddha! Great bodhisattvas have ten teachings concerning prediction, through which they know that they themselves have received a prediction:

“By arousing the bodhi resolve with a supreme intention, they know that they have received a prediction.

“By never growing weary of or abandoning bodhisattva practices, they know that they have received a prediction.

“By practicing bodhisattva practices throughout all kalpas, they know that they have received a prediction.

“By cultivating all Buddhadharmas, they know that they have received a prediction.

“By possessing single-minded, profound faith in all teachings of the Buddhas, they know that they have received a prediction.

“By cultivating all roots of goodness and causing them all to be accomplished, they know that they have received a prediction.

“By establishing all sentient beings in the bodhi of the Buddhas, they know that they have received a prediction.

“By being united with all spiritual benefactors in nonduality, they know that they have received a prediction.

“By perceiving all spiritual benefactors as Buddhas, they know that they have received a prediction.

“By constantly and diligently safeguarding their original bodhi vow, they know that they have received a prediction.

“Children of the Buddha! Great bodhisattvas have ten ways of entering the bodhisattvas:

“They enter their original vows. They enter their practices. They enter their assemblies. They enter their paramitas. They enter their accomplishments. They enter their differentiated vows. They enter their various understandings. They enter the adornment of Buddha-lands. They enter mastery of spiritual powers. They enter the manifestation of taking birth.

“Through these ten teachings, bodhisattvas universally enter all bodhisattvas of the three times.

“Children of the Buddha! Great bodhisattvas have ten ways of entering the Tathagatas:

“They enter boundless attainment of perfect enlightenment. They enter boundless turning of the Dharma wheel. They enter boundless Dharma methods and skillful means. They enter boundless distinctions of voice. They enter boundless taming of sentient beings. They enter boundless mastery of spiritual powers. They enter boundless varieties of bodies. They enter boundless samadhis. They enter boundless powers and fearlessnesses. They enter boundless manifestations of nirvana.

“Through these ten teachings, bodhisattvas universally enter all Tathagatas of the three times.

“Children of the Buddha! Great bodhisattvas have ten ways of entering the activities of sentient beings:

“They enter all past activities of sentient beings.

“They enter all future activities of sentient beings.

“They enter all present activities of sentient beings.

“They enter all wholesome activities of sentient beings.

“They enter all unwholesome activities of sentient beings.

“They enter all mental activities of sentient beings.

“They enter all activities of the faculties of sentient beings.

“They enter all activities arising from sentient beings' understanding.

“They enter all activities arising from sentient beings' afflictions and habitual tendencies.

“They enter all activities concerning the appropriate and inappropriate times for teaching and taming sentient beings.

“Through these teachings, bodhisattvas universally enter the activities of all sentient beings.

“Children of the Buddha! Great bodhisattvas have ten ways of entering worlds:

“They enter defiled worlds. They enter pure worlds. They enter small worlds. They enter great worlds. They enter worlds within dust motes. They enter subtle worlds. They enter inverted worlds. They enter upright worlds. They enter worlds where Buddhas are present. They enter worlds where no Buddha is present.

“Through these, bodhisattvas universally enter all worlds throughout the ten directions.

“Children of the Buddha! Great bodhisattvas have ten ways of entering kalpas:

“They enter past kalpas. They enter future kalpas. They enter present kalpas. They enter countable kalpas. They enter uncountable kalpas. They enter countable kalpas as being precisely uncountable kalpas. They enter uncountable kalpas as being precisely countable kalpas. They enter all kalpas as being precisely not kalpas. They enter what is not a kalpa as being precisely all kalpas. They enter all kalpas as being precisely a single thought.

“Through these teachings, bodhisattvas universally enter all kalpas.

“Children of the Buddha! Great bodhisattvas have ten ways of speaking of the three times:

“They speak of the past in terms of the past. They speak of the future in terms of the past. They speak of the present in terms of the past. They speak of the past in terms of the future. They speak of the present in terms of the future. They speak of the inexhaustible in terms of the future. They speak of the past in terms of the present. They speak of the future in terms of the present. They speak of equality in terms of the present. They speak of the three times in terms of the present as being precisely a single thought.

“Through these teachings, bodhisattvas universally speak of the three times.

“Great bodhisattvas have ten ways of knowing the three times:

“They know their various establishments. They know their various languages. They know their various systems of discourse. They know their various rules. They know their various praises. They know their various ordinances. They know their provisional designations. They know their inexhaustibility. They know their quiescent cessation. They know that all are empty.

“Through these, bodhisattvas universally know all dharmas of the three times.

“Children of the Buddha! Great bodhisattvas arouse ten kinds of mind that are neither weary nor disheartened:

“Their minds are never weary of making offerings to all Buddhas.

“Their minds are never weary of drawing near to all spiritual benefactors.

“Their minds are never weary of seeking all Dharma.

“Their minds are never weary of hearing the true Dharma.

“Their minds are never weary of proclaiming the true Dharma.

“Their minds are never weary of teaching and taming all sentient beings.

“Their minds are never weary of establishing all sentient beings in the bodhi of the Buddhas.

“Their minds are never weary of practicing bodhisattva practices for ineffable and yet further ineffable kalpas in each world.

“Their minds are never weary of traveling throughout all worlds.

“Their minds are never weary of contemplating and reflecting upon all Buddhadharmas.

“If bodhisattvas abide in these teachings, they attain the Tathagata's tireless, unsurpassed great wisdom.

“Children of the Buddha! Great bodhisattvas have ten kinds of differentiated wisdom:

“Differentiated wisdom that knows sentient beings. Differentiated wisdom that knows the faculties. Differentiated wisdom that knows karmic retribution. Differentiated wisdom that knows the taking of birth. Differentiated wisdom that knows worlds. Differentiated wisdom that knows the dharma-dhatu. Differentiated wisdom that knows the Buddhas. Differentiated wisdom that knows all dharmas. Differentiated wisdom that knows the three times. Differentiated wisdom that knows all languages of the path.

“If bodhisattvas abide in these teachings, they attain the Tathagata's vast, unsurpassed differentiated wisdom.

“Children of the Buddha! Great bodhisattvas have ten kinds of dharani:

“The dharani of hearing and retaining, because they retain all dharmas without forgetting them.

“The dharani of cultivation, because they skillfully contemplate all dharmas in accordance with reality.

“The dharani of reflection, because they clearly know the nature of all dharmas.

“The dharani of Dharma radiance, because it illuminates the inconceivable Buddhadharma.

“The dharani of samadhi, because, in the presence of all Buddhas everywhere, they hear the true Dharma with undistracted minds.

“The dharani of the perfect voice, because they clearly understand inconceivable voices and languages.

“The dharani of the three times, because they expound the inconceivable Buddhadharmas of the three times.

“The dharani of manifold eloquence, because they expound boundless Buddhadharmas.

“The dharani that gives rise to unobstructed hearing, because they can hear the Dharma taught by ineffable Buddhas.

“The dharani of all Buddhadharmas, because they abide in the Tathagata's powers and fearlessnesses.

“If bodhisattvas wish to attain these dharanis, they must diligently cultivate and study.

“Children of the Buddha! Great bodhisattvas speak of ten Buddhas:

“The Buddha Who Attains Perfect Enlightenment. The Buddha of Vows. The Buddha of Karmic Retribution. The Buddha Who Sustains and Preserves. The Buddha of Nirvana. The Buddha of the Dharma-Dhatu. The Buddha of Mind. The Buddha of Samadhi. The Buddha of Original Nature. The Buddha Who Accords with Delights.

“Children of the Buddha! Great bodhisattvas arouse ten resolves of Samantabhadra:

“They arouse the resolve of great loving-kindness, because they rescue and protect all sentient beings.

“They arouse the resolve of great compassion, because they undergo suffering in place of all sentient beings.

“They arouse the resolve to give everything, because they relinquish all their possessions.

“They arouse the resolve that places mindfulness of omniscience foremost, because they delight in seeking all Buddhadharmas.

“They arouse the resolve adorned with virtues, because they study all bodhisattva practices.

“They arouse a resolve like vajra, because they never forget it wherever they take birth.

“They arouse a resolve like the ocean, because all pure dharmas flow into it.

“They arouse a resolve like Mount Sumeru, because they patiently endure all malicious speech.

“They arouse a resolve of peace and security, because they bestow fearlessness upon all sentient beings.

“They arouse the resolve for the ultimate perfection of prajnaparamita, because they skillfully contemplate all dharmas as having no existence whatsoever.

“If bodhisattvas abide in these resolves, they swiftly accomplish the skillful wisdom of Samantabhadra.

“Children of the Buddha! Great bodhisattvas have ten practices and teachings of Samantabhadra:

“The practice and teaching of Samantabhadra that vows to abide throughout all future kalpas.

“The practice and teaching of Samantabhadra that vows to make offerings to and honor all future Buddhas.

“The practice and teaching of Samantabhadra that vows to establish all sentient beings in the practices of Samantabhadra Bodhisattva.

“The practice and teaching of Samantabhadra that vows to accumulate all roots of goodness.

“The practice and teaching of Samantabhadra that vows to enter all paramitas.

“The practice and teaching of Samantabhadra that vows to fulfill all bodhisattva practices.

“The practice and teaching of Samantabhadra that vows to adorn all worlds.

“The practice and teaching of Samantabhadra that vows to be born in all Buddha-lands.

“The practice and teaching of Samantabhadra that vows skillfully to contemplate all dharmas.

“The practice and teaching of Samantabhadra that vows to attain unsurpassed bodhi in all Buddha-lands.

“If bodhisattvas diligently cultivate these teachings, they swiftly fulfill the practices and vows of Samantabhadra.

“Children of the Buddha! Great bodhisattvas contemplate sentient beings in ten ways and thereby give rise to great compassion:

“They contemplate sentient beings as having no refuge or support and thereby give rise to great compassion.

“They contemplate sentient beings as having unruly natures and thereby give rise to great compassion.

“They contemplate sentient beings as impoverished and lacking roots of goodness and thereby give rise to great compassion.

“They contemplate sentient beings as perpetually sleeping in delusion and thereby give rise to great compassion.

“They contemplate sentient beings as performing unwholesome deeds and thereby give rise to great compassion.

“They contemplate sentient beings as bound by the fetters of desire and thereby give rise to great compassion.

“They contemplate sentient beings as submerged in the ocean of birth and death and thereby give rise to great compassion.

“They contemplate sentient beings as long afflicted by the suffering of illness and thereby give rise to great compassion.

“They contemplate sentient beings as not desiring wholesome teachings and thereby give rise to great compassion.

“They contemplate sentient beings as having lost the Buddhadharma and thereby give rise to great compassion.

“Bodhisattvas constantly contemplate sentient beings with these states of mind.

“Children of the Buddha! Great bodhisattvas have ten causes and conditions for arousing the bodhi resolve:

“They arouse the bodhi resolve in order to teach and tame all sentient beings.

“They arouse the bodhi resolve in order to eliminate all suffering for sentient beings.

“They arouse the bodhi resolve in order to bestow complete peace and happiness upon all sentient beings.

“They arouse the bodhi resolve in order to end the delusion of all sentient beings.

“They arouse the bodhi resolve in order to bestow the wisdom of the Buddhas upon all sentient beings.

“They arouse the bodhi resolve in order to honor and make offerings to all Buddhas.

“They arouse the bodhi resolve in order to accord with the Buddhas' teachings and cause the Buddhas to rejoice.

“They arouse the bodhi resolve in order to behold the excellent marks of the physical bodies of all Buddhas.

“They arouse the bodhi resolve in order to enter the vast wisdom of all Buddhas.

“They arouse the bodhi resolve in order to reveal the powers and fearlessnesses of all Buddhas.

“If bodhisattvas arouse the resolve for unsurpassed bodhi in order to awaken to and enter the wisdom that knows all modes, then, when drawing near to and making offerings to spiritual benefactors, they should arouse ten kinds of mind:

“A mind that serves and attends upon them. A joyful mind. A mind that does not oppose them. An acquiescent mind. A mind that seeks nothing else. A single-minded mind. A mind sharing the same roots of goodness. A mind sharing the same vows. The mind of a Tathagata. A mind that equally fulfills the practices.

“If great bodhisattvas have aroused such states of mind, they attain ten kinds of purity:

“Purity of profound resolve, because they reach the ultimate without failure or loss.

“Purity of physical form, because they manifest according to what is appropriate.

“Purity of voice, because they thoroughly understand all languages.

“Purity of eloquence, because they skillfully expound boundless Buddhadharmas.

“Purity of wisdom, because they abandon all darkness of delusion.

“Purity of taking birth, because they fully possess the bodhisattvas' power of mastery.

“Purity of retinues, because they bring to fruition the roots of goodness of sentient beings who practiced together with them in the past.

“Purity of karmic results, because they eliminate all karmic obstructions.

“Purity of great vows, because their nature is nondual with that of all bodhisattvas.

“Purity of meritorious conduct, because they transcend through the practices of Samantabhadra.

“Children of the Buddha! Great bodhisattvas have ten kinds of paramita:

“The paramita of generosity, because they relinquish all possessions.

“The paramita of morality, because they purify the Buddha's precepts.

“The paramita of patience, because they abide in the patience of the Buddhas.

“The paramita of vigor, because they never retreat from anything they undertake.

“The paramita of meditation, because they remain mindful of a single object.

“The paramita of prajna, because they contemplate all dharmas in accordance with reality.

“The paramita of knowledge, because they enter the powers of the Buddhas.

“The paramita of vows, because they fulfill the great vows of Samantabhadra.

“The paramita of supernormal powers, because they manifest all functions with mastery.

“The paramita of Dharma, because they universally penetrate all Buddhadharmas.

“If bodhisattvas abide in these teachings, they fulfill the Tathagata's unsurpassed paramita of great wisdom.

“Children of the Buddha! Great bodhisattvas have ten kinds of wisdom that awakens in accordance with reality:

“Wisdom that awakens in accordance with reality to the immeasurable distinctions among all worlds.

“Wisdom that awakens in accordance with reality to the inconceivability of the realms of all sentient beings.

“Wisdom that awakens in accordance with reality to all dharmas, with one entering many dharmas and many entering one dharma.

“Wisdom that awakens in accordance with reality to the vastness of the entire dharma-dhatu.

“Wisdom that awakens in accordance with reality to the ultimate extent of the entire realm of space.

“Wisdom that awakens in accordance with reality to the entry of all worlds into the past.

“Wisdom that awakens in accordance with reality to the entry of all worlds into the future.

“Wisdom that awakens in accordance with reality to the entry of all worlds into the present.

“Wisdom that awakens in accordance with reality to how the immeasurable practices and vows of all Tathagatas are fulfilled within a single wisdom.

“Wisdom that awakens in accordance with reality to how all Buddhas of the three times attain transcendence through one and the same practice.

“If bodhisattvas abide in these teachings, they attain the sovereign radiance of all dharmas and fulfill all their vows. Within a single thought, they can clearly comprehend all Buddhadharmas and attain perfect enlightenment.

“Children of the Buddha! Great bodhisattvas have ten kinds of direct realization and knowledge:

“They know all dharmas to have a single characteristic.

“They know all dharmas to have immeasurable characteristics.

“They know all dharmas to exist within a single thought.

“They know without obstruction the mental activities of all sentient beings.

“They know the equality of all sentient beings' faculties.

“They know the active manifestations of all sentient beings' afflictions and habitual tendencies.

“They know the active manifestations of all sentient beings' mental tendencies.

“They know the active manifestations of all sentient beings' wholesome and unwholesome deeds.

“They know all bodhisattvas' vows and practices, their mastery, sustaining activity, and transformations.

“They know how all Tathagatas fully possess the ten powers and attain perfect enlightenment.

“If bodhisattvas abide in these teachings, they attain all skillful means.

“Children of the Buddha! Great bodhisattvas have ten kinds of ability:

“The ability to enter the intrinsic nature of all dharmas.

“The ability to enter all dharmas as transformations.

“The ability to enter all dharmas as illusions.

“The ability to enter all dharmas as being Buddhadharma.

“The ability to remain unattached to all dharmas.

“The ability to understand all dharmas with utmost clarity.

“The ability never to abandon a reverent mind toward any spiritual benefactor.

“The ability to cause all roots of goodness to proceed toward the unsurpassed King of Wisdom.

“The ability to have profound faith in all Buddhadharmas and never slander them.

“The skillful ability to prevent the resolve for omniscience from retreating.

“If bodhisattvas abide in these teachings, they possess the unsurpassed abilities of the Tathagata.

“Children of the Buddha! Great bodhisattvas have ten kinds of equality:

“Equality toward all sentient beings. Equality of all dharmas. Equality of all lands. Equality of all profound resolves. Equality of all roots of goodness. Equality of all bodhisattvas. Equality of all vows. Equality of all paramitas. Equality of all practices. Equality of all Buddhas.

“If bodhisattvas abide in these teachings, they attain the unsurpassed Dharma of equality of the Buddhas.

“Children of the Buddha! Great bodhisattvas have ten phrases expressing the true meaning of the Buddhadharma:

“All dharmas are mere names. All dharmas are like illusions. All dharmas are like shadows. All dharmas are only dependently arisen. All dharmas are purified by karma. All dharmas are merely constructs of written words. All dharmas are the ultimate reality. All dharmas are signless. All dharmas are the ultimate truth. All dharmas are the dharma-dhatu.

“If bodhisattvas abide in these teachings, they skillfully enter the unsurpassed true meaning of the wisdom that knows all modes.

“Children of the Buddha! Great bodhisattvas teach ten kinds of Dharma:

“They teach profound Dharma. They teach vast Dharma. They teach various kinds of Dharma. They teach the Dharma of omniscience. They teach Dharma that accords with the paramitas. They teach Dharma that gives rise to the powers of the Tathagata. They teach Dharma corresponding to the three times. They teach Dharma that causes bodhisattvas never to retreat. They teach Dharma that praises the virtues of the Buddhas. They teach the Dharma whereby all bodhisattvas study the equality of all Buddhas and accord with the realms of all Tathagatas.

“If bodhisattvas abide in these teachings, they attain the Tathagata's unsurpassed skill in expounding the Dharma.

“Children of the Buddha! Great bodhisattvas have ten kinds of retention:

“They retain all accumulated merit and roots of goodness.

“They retain the Dharma expounded by all Tathagatas.

“They retain all analogies.

“They retain the doors to the principles and purport of all dharmas.

“They retain all doors that give rise to dharanis.

“They retain all means of eliminating doubts.

“They retain the teachings that bring all bodhisattvas to accomplishment.

“They retain the doors to the impartial samadhis taught by all Tathagatas.

“They retain the doors that illuminate all dharmas.

“They retain the powers of supernormal spiritual play of all Buddhas.

“If bodhisattvas abide in these teachings, they attain the sustaining power of the Tathagata's unsurpassed great wisdom.

“Children of the Buddha! Great bodhisattvas have ten kinds of eloquence:

“Eloquence free from discrimination concerning all dharmas.

“Eloquence free from doing concerning all dharmas.

“Eloquence free from attachment concerning all dharmas.

“Eloquence that penetrates the empty nature of all dharmas.

“Eloquence free from doubt and obscurity concerning all dharmas.

“Eloquence empowered by the Buddhas concerning all dharmas.

“Eloquence of self-awakening concerning all dharmas.

“Eloquence skillful in the distinctions among phrases and expressions concerning all dharmas.

“Eloquence that speaks truthfully concerning all dharmas.

“Eloquence that accords with the minds of all sentient beings and causes them to rejoice.

“If bodhisattvas abide in these teachings, they attain the Tathagata's unsurpassed, wondrously skillful eloquence.

“Children of the Buddha! Great bodhisattvas have ten kinds of mastery:

“Mastery in teaching and taming all sentient beings.

“Mastery in universally illuminating all dharmas.

“Mastery in cultivating all practices and roots of goodness.

“Mastery of vast wisdom.

“Mastery in moral precepts free from intentional contrivance.

“Mastery in dedicating all roots of goodness to bodhi.

“Mastery in vigorous, irreversible progress.

“Mastery in wisdom that crushes all maras.

“Mastery in causing beings to arouse the bodhi resolve according to their inclinations.

“Mastery in manifesting the attainment of perfect enlightenment according to what is appropriate for those to be transformed.

“If bodhisattvas abide in these teachings, they attain the mastery of the Tathagata's unsurpassed great wisdom.

“Children of the Buddha! Great bodhisattvas have ten kinds of nonattachment:

“Nonattachment to all worlds.

“Nonattachment to all sentient beings.

“Nonattachment to all dharmas.

“Nonattachment to all deeds.

“Nonattachment to all roots of goodness.

“Nonattachment to all places of birth.

“Nonattachment to all vows.

“Nonattachment to all practices.

“Nonattachment to all bodhisattvas.

“Nonattachment to all Buddhas.

“If bodhisattvas abide in these teachings, they can swiftly transform all perceptions and attain unsurpassed pure wisdom.

“Children of the Buddha! Great bodhisattvas have ten kinds of impartial mind:

“An impartial mind that accumulates all virtues.

“An impartial mind that arouses all differentiated vows.

“An impartial mind toward the bodies of all sentient beings.

“An impartial mind toward the karmic retributions of all sentient beings.

“An impartial mind toward all dharmas.

“An impartial mind toward the purity and impurity of all lands.

“An impartial mind toward all understandings of sentient beings.

“An impartial mind toward all practices, without discrimination.

“An impartial mind toward the powers and fearlessnesses of all Buddhas.

“An impartial mind toward the wisdom of all Tathagatas.

“If bodhisattvas abide in these, they attain the Tathagata's unsurpassed mind of great equality.

“Children of the Buddha! Great bodhisattvas have ten teachings that give rise to wisdom:

“Knowing the understandings of all sentient beings gives rise to wisdom.

“Knowing the many distinctions among all Buddha-fields gives rise to wisdom.

“Knowing the boundaries of the ten directions gives rise to wisdom.

“Knowing all worlds—whether inverted, upright, and so forth—gives rise to wisdom.

“Knowing the single nature, manifold natures, and vast abiding of all dharmas gives rise to wisdom.

“Knowing all the many kinds of bodies gives rise to wisdom.

“Knowing all the inverted delusions of the world without attachment gives rise to wisdom.

“Knowing that all dharmas ultimately attain transcendence through a single path gives rise to wisdom.

“Knowing that the Tathagata's spiritual powers can enter the entire dharma-dhatu gives rise to wisdom.

“Knowing that the Buddha-seed of all sentient beings throughout the three times is never severed gives rise to wisdom.

“If bodhisattvas abide in these teachings, they completely comprehend everything concerning all dharmas.

“Children of the Buddha! Great bodhisattvas have ten kinds of transformation:

“Transformations of all sentient beings. Transformations of all bodies. Transformations of all lands. Transformations of all offerings. Transformations of all voices. Transformations of all practices and vows. Transformations for teaching and taming all sentient beings. Transformations of all attainments of perfect enlightenment. Transformations of all teachings of the Dharma. Transformations of all empowerments.

“If bodhisattvas abide in these teachings, they fully attain the unsurpassed transformations of all dharmas.

“Children of the Buddha! Great bodhisattvas have ten kinds of sustaining power:

“The sustaining power of the Buddhas. The sustaining power of the Dharma. The sustaining power of sentient beings. The sustaining power of karma. The sustaining power of practices. The sustaining power of vows. The sustaining power of realms. The sustaining power of time. The sustaining power of goodness. The sustaining power of wisdom.

“If bodhisattvas abide in these teachings, they attain unsurpassed mastery of sustaining power with regard to all dharmas.”