大方廣佛華嚴經

Children of the Buddhas! Great bodhisattvas have ten kinds of great joy and consolation:

Bodhisattvas form this resolve: “Throughout all future time, however many Buddhas appear in the world, I shall draw near, attend upon them, and cause them to rejoice.” Reflecting thus, their hearts are filled with great joy and consolation.

They further reflect: “Whenever those Buddhas appear in the world, I shall respectfully present them with unsurpassed offerings.” Reflecting thus, their hearts are filled with great joy and consolation.

They further reflect: “Whenever I make offerings in the presence of those Buddhas, those Tathagatas will surely teach me the true Dharma. With a profound and reverent heart, I shall hear and receive it all

and practice in accordance with the Buddhas’ teachings. Among the ranks of bodhisattvas, I shall surely have been born, be born now, and be born in the future.” Reflecting thus, their hearts are filled with great joy and consolation.

They further reflect: “For ineffable, ineffably many kalpas, I shall practice the bodhisattva conduct and always dwell together with all Buddhas and bodhisattvas.” Reflecting thus, their hearts are filled with great joy and consolation.

They further reflect: “Before I formerly awakened the aspiration for unsurpassed bodhi, I had many fears: fear of lacking the means of livelihood, fear of ill repute, fear of death, fear of falling into evil destinies, and fear of the intimidating power of assemblies. Once I awakened that aspiration, however, I left all these fears far behind and was afraid no longer. None of the hosts of Mara or the followers of heterodox paths can destroy it.” Reflecting thus, their hearts are filled with great joy and consolation.

They further reflect: “I shall cause all beings to attain unsurpassed bodhi. After they have attained bodhi, I shall practice the bodhisattva conduct in the presence of those Buddhas. Throughout my life, with great faith, I shall prepare and present whatever is worthy of being offered to the Buddhas. After those Buddhas enter extinction, I shall erect immeasurable stupas as offerings to their relics, and I shall receive, uphold, and safeguard the Dharma they leave behind.” Reflecting thus, their hearts are filled with great joy and consolation.

They further reflect: “However many worlds there are throughout the ten directions, I shall adorn them all with unsurpassed adornments, causing them all to be equally pure and replete with every wondrous delight. By the sustaining power of great spiritual abilities, I shall cause them to tremble, while brilliant light shines universally throughout them all.” Reflecting thus, their hearts are filled with great joy and consolation.

They further reflect: “I shall dispel the doubts and delusions of all beings, purify all their desires and pleasures, open their hearts and minds, extinguish their afflictions, close the gates to evil paths, open the gates to good paths, destroy their darkness, bestow light upon them, cause them to leave all deeds of Mara, and bring them to a place of peace and security.” Reflecting thus, their hearts are filled with great joy and consolation.

They further reflect: “Buddhas, the Tathagatas, are as difficult to encounter as the udumbara flower; throughout immeasurable kalpas one may not see even one. Yet in future ages, whenever I wish to see a Tathagata, I shall immediately see one. The Buddhas, the Tathagatas, will never forsake me, but will always remain where I am, allowing me to see them and ceaselessly teaching me the Dharma. After hearing the Dharma, my mind will become pure; I will leave deceit and crookedness far behind and become straightforward, without falsity or pretense. In every thought, I shall constantly see the Buddhas.” Reflecting thus, their hearts are filled with great joy and consolation.

Great bodhisattvas further reflect: “In the future I shall attain buddhahood. Through the spiritual power of the Buddhas, in every world and for every being, I shall individually manifest the attainment of Perfect Enlightenment. I shall utter the pure, fearless, great lion’s roar; with the four great vows pervading the Dharma realm, I shall beat the great Dharma drum, rain down the great Dharma rain, and bestow the great gift of Dharma. Throughout immeasurable kalpas, I shall constantly expound the true Dharma, sustaining beings with great compassion, never wearying in the three activities of body, speech, and mind.” Reflecting thus, their hearts are filled with great joy and consolation.

These are the ten kinds of great joy and consolation of great bodhisattvas. If bodhisattvas abide in these teachings, they will attain the unsurpassed wisdom of great joy and consolation and accomplish Perfect Enlightenment.

Children of the Buddhas! Great bodhisattvas have ten ways of deeply entering the Buddha-Dharma:

They enter all worlds of the past. They enter all worlds of the future. They enter all worlds of the present—the worlds of practice, the worlds of teaching, and the worlds of purity.

They enter all the various natures of all worlds. They enter the various karmic results of all beings. They enter the various practices of all bodhisattvas.

They know the succession of all Buddhas of the past. They know the succession of all Buddhas of the future. They know all the Buddhas throughout the ten directions, empty space, and the Dharma realm in the present—their lands, assemblies, teachings of Dharma, and work of training beings.

They know mundane teachings, the teachings of the shravakas, the teachings of the pratyekabuddhas, the teachings of the bodhisattvas, and the teachings of the Tathagatas. Although they know all dharmas without discrimination, they expound all dharmas; because they enter the Dharma realm, there is nothing entered, and they never become attached to the Dharma they teach.

If bodhisattvas abide in these teachings, they will enter the most profound nature of the great wisdom of unsurpassed, complete, perfect enlightenment.

Children of the Buddhas! Great bodhisattvas have ten bases of reliance upon which they practice the bodhisattva conduct:

Relying upon making offerings to all Buddhas, they practice the bodhisattva conduct.

Relying upon training all beings, they practice the bodhisattva conduct.

Relying upon drawing near to all spiritual friends, they practice the bodhisattva conduct.

Relying upon accumulating all roots of goodness, they practice the bodhisattva conduct.

Relying upon adorning and purifying all Buddha-lands, they practice the bodhisattva conduct.

Relying upon never abandoning any being, they practice the bodhisattva conduct.

Relying upon deeply entering all paramitas, they practice the bodhisattva conduct.

Relying upon fulfilling all bodhisattva vows, they practice the bodhisattva conduct.

Relying upon the immeasurable aspiration for bodhi, they practice the bodhisattva conduct.

Relying upon the bodhi of all Buddhas, they practice the bodhisattva conduct.

Upon these they rely in practicing the bodhisattva conduct.

Children of the Buddhas! Great bodhisattvas have ten fearless resolutions:

They resolve fearlessly to extinguish all obstructive karma.

They resolve fearlessly to protect and preserve the true Dharma after a Buddha’s passing into extinction.

They resolve fearlessly to subdue all maras.

They resolve fearlessly to spare neither body nor life.

They resolve fearlessly to overthrow all false doctrines of heterodox paths.

They resolve fearlessly to cause all beings to rejoice.

They resolve fearlessly to cause every assembly to rejoice.

They resolve fearlessly to train all devas, nagas, and the eight classes of beings.

They resolve fearlessly to leave behind the stages of the Two Vehicles and enter the most profound Dharma.

They resolve fearlessly to practice the bodhisattva conduct throughout ineffable, ineffably many kalpas without weariness or fatigue.

If bodhisattvas abide in these teachings, they will attain the Tathagata’s unsurpassed great wisdom and fearless mind.

Children of the Buddhas! Great bodhisattvas awaken ten kinds of resolve free from doubt, so that their minds have no doubt or error regarding any Buddha-Dharma:

Great bodhisattvas form this resolve: “Through generosity, morality, patience, diligence, meditative concentration, wisdom, loving-kindness, compassion, sympathetic joy, and equanimity, I shall gather in all beings.” When they form this resolve, they are resolute and free from doubt.

They further reflect: “Whenever future Buddhas appear in the world, I shall attend upon and make offerings to them all.” When they form this resolve, they are resolute and free from doubt.

They further reflect: “With nets of various wondrous lights, I shall universally adorn all worlds.” When they form this resolve, they are resolute and free from doubt.

They further reflect: “Until the end of future kalpas, I shall practice the bodhisattva conduct. All beings—countless, immeasurable, boundless, unequaled, incalculable, innumerable, inconceivable, immeasurable, ineffable, ineffably ineffable, beyond all reckoning, extending ultimately throughout the Dharma realm and the realm of empty space—I shall mature through the unsurpassed Dharma of teaching and training.” When they form this resolve, they are resolute and free from doubt.

They further reflect: “I shall cultivate the bodhisattva conduct, fulfill the great vows, perfect omniscience, and abide therein.” When they form this resolve, they are resolute and free from doubt.

They further reflect: “For the sake of all worlds everywhere, I shall practice the bodhisattva conduct, becoming the pure light of all dharmas and illuminating all Buddha-Dharma.” When they form this resolve, they are resolute and free from doubt.

They further reflect: “I shall know that all dharmas are Buddha-Dharma, and in accordance with beings’ minds I shall expound them, causing all to awaken and understand.” When they form this resolve, they are resolute and free from doubt.

They further reflect: “I shall attain the gateway of nonobstruction in regard to all dharmas, because I know that all obstructions are unattainable. With such a mind, free from doubt, I shall abide in the true nature until I attain unsurpassed bodhi.” When they form this resolve, they are resolute and free from doubt.

They further reflect: “I should know that all dharmas are supramundane, far removed from every false conception and inversion. I shall adorn myself with the single adornment, yet there is nothing adorned. I shall understand this directly by myself, not through another.” When they form this resolve, they are resolute and free from doubt.

Great bodhisattvas further reflect: “Regarding all dharmas, I shall attain Supreme Perfect Enlightenment, because I have left all false conceptions and inversions; because I have attained the wisdom corresponding to a single thought; because neither unity nor difference can be apprehended; because I have transcended all enumeration; because I have ultimately realized the unconditioned; because I have left all words and speech; and because I abide at the limit of the ineffable realm.” When they form this resolve, they are resolute and free from doubt.

If bodhisattvas abide in these teachings, their minds will have no doubt regarding any Buddha-Dharma.

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

All their roots of goodness are inconceivable.

All their vows are inconceivable.

Their knowledge that all dharmas are like illusions is inconceivable.

Their awakening the aspiration for bodhi and practicing the bodhisattva conduct, while their roots of goodness are never lost and they make no discriminations, is inconceivable.

Although they deeply enter all dharmas, they do not seize upon extinction, because all their vows have not yet been fulfilled; this is inconceivable.

While cultivating the bodhisattva path, they manifest descent from the heavens, entry into the womb, birth, renunciation, ascetic practice, arrival at the place of enlightenment, subjugation of the hosts of Mara, attainment of Supreme Perfect Enlightenment, turning of the wheel of the true Dharma, and entry into great nirvana. Their freely exercised spiritual transformations never cease, and they do not abandon their compassionate vows to rescue and protect beings; this is inconceivable.

Although they can manifest the Tathagata’s ten powers and freely exercised spiritual transformations, they never abandon their resolve, which pervades the Dharma realm, to teach and transform beings; this is inconceivable.

They know that the signlessness of all dharmas is their characteristic, and their characteristics are signless; nondiscrimination is discrimination, and discrimination is nondiscrimination; nonexistence is existence, and existence is nonexistence; nonaction is action, and action is nonaction; nonteaching is teaching, and teaching is nonteaching. This is inconceivable.

They know that mind and bodhi are the same, and that bodhi and mind are the same. Mind, bodhi, and beings are the same. Yet they do not give rise to inverted minds, inverted perceptions, or inverted views. This is inconceivable.

In every thought they enter the concentration of cessation, utterly exhausting all outflows, yet they do not realize the ultimate limit, nor do they exhaust roots of goodness associated with outflows. Although they know all dharmas to be free of outflows, they know the exhaustion of outflows and also know their cessation. Although they know that Buddha-Dharma is identical with mundane dharmas and mundane dharmas are identical with Buddha-Dharma, they do not discriminate mundane dharmas within Buddha-Dharma, nor Buddha-Dharma within mundane dharmas. All dharmas enter the Dharma realm because there is nothing that enters. They know all dharmas to be nondual because they never change. This is the tenth inconceivable quality of great bodhisattvas.

If bodhisattvas abide in these ten inconceivable qualities, they will attain the unsurpassed inconceivable Dharma of all Buddhas.

Children of the Buddhas! Great bodhisattvas have ten kinds of skillful esoteric speech:

Skillful esoteric speech concerning all Buddhist scriptures.

Skillful esoteric speech concerning all places of birth.

Skillful esoteric speech concerning all bodhisattvas’ spiritual transformations and manifestations of attaining complete enlightenment.

Skillful esoteric speech concerning the karmic results of all beings.

Skillful esoteric speech concerning the arising of defilement and purity in all beings.

Skillful esoteric speech concerning the ultimately unobstructed gateway of all dharmas.

Skillful esoteric speech concerning how, throughout the entire realm of empty space, worlds are arising or perishing in every place, without any empty interval among them.

Skillful esoteric speech concerning how, throughout the entire Dharma realm, in all ten directions down to the most subtle places, Tathagatas manifest their initial birth, proceed until they attain buddhahood, and enter great nirvana, filling the Dharma realm, all distinctly perceived.

Skillful esoteric speech concerning the vision that all beings are equally in nirvana because they do not change, while never abandoning the great vows, but fulfilling them because the vows of omniscience have not yet been fulfilled.

Skillful esoteric speech concerning how, although they know and awaken to all dharmas without relying upon others, they do not abandon spiritual friends. They become ever more reverent toward the Tathagatas and harmoniously unite with spiritual friends without duality. They cultivate, plant, dedicate, and abide in roots of goodness. They share the same undertaking, the same essential nature, the same emancipation, and the same accomplishment.

If bodhisattvas abide in these teachings, they will attain the Tathagata’s unsurpassed subtle and skillful esoteric speech.

Great bodhisattvas have ten kinds of wisdom that skillfully discriminates:

Wisdom that skillfully discriminates and enters all lands.

Wisdom that skillfully discriminates and enters every place inhabited by beings.

Wisdom that skillfully discriminates and enters all the mental activities of beings.

Wisdom that skillfully discriminates and enters the faculties and dispositions of all beings.

Wisdom that skillfully discriminates and enters the karmic results of all beings.

Wisdom that skillfully discriminates and enters all practices of the shravakas.

Wisdom that skillfully discriminates and enters all practices of the pratyekabuddhas.

Wisdom that skillfully discriminates and enters all practices of the bodhisattvas.

Wisdom that skillfully discriminates and enters all mundane dharmas.

Wisdom that skillfully discriminates and enters all Buddha-Dharma.

If bodhisattvas abide in these teachings, they will attain all Buddhas’ unsurpassed wisdom that skillfully discriminates all dharmas.

Children of the Buddhas! Great bodhisattvas have ten ways of entering samadhi:

They enter samadhi in all worlds.

They enter samadhi in the bodies of all beings.

They enter samadhi in all dharmas.

They enter samadhi while seeing all Buddhas.

They enter samadhi while abiding throughout all kalpas.

They enter samadhi by emerging from samadhi and manifesting inconceivable bodies.

They enter samadhi in the bodies of all Buddhas.

They enter samadhi by awakening all beings to equality.

In a single thought, they enter the wisdom-samadhis of all bodhisattvas and enter samadhi.

In a single thought, with unobstructed wisdom, they accomplish all bodhisattva practices and vows without ceasing, and enter samadhi.

If bodhisattvas abide in these teachings, they will attain all Buddhas’ unsurpassed skillful methods of samadhi.

Children of the Buddhas! Great bodhisattvas have ten ways of universally entering:

They universally enter beings. They universally enter lands. They universally enter all the world’s various forms and appearances. They universally enter the calamity of fire. They universally enter the calamity of water. They universally enter Buddhas. They universally enter adornments. They universally enter the Tathagata’s boundless body of merit. They universally enter all teachings of Dharma. They universally enter all offerings made to all Tathagatas.

If bodhisattvas abide in these teachings, they will attain the Tathagata’s unsurpassed great wisdom of universal entry.

Children of the Buddhas! Great bodhisattvas have ten gateways of liberation:

The gateway of liberation in which one body pervades all worlds.

The gateway of liberation in which immeasurable kinds of forms and appearances are manifested in all worlds.

The gateway of liberation in which all worlds are brought into a single Buddha-land.

The gateway of liberation in which the realms of all beings are universally empowered and sustained.

The gateway of liberation in which all worlds are filled with the adorned bodies of all Buddhas.

The gateway of liberation in which all worlds are seen within one’s own body.

The gateway of liberation in which all worlds are traversed in a single thought.

The gateway of liberation in which the appearance of all Tathagatas in the world is manifested.

The gateway of liberation in which one body fills the entire Dharma realm.

The gateway of liberation in which all Buddhas’ playful spiritual powers are manifested in a single thought.

If bodhisattvas abide in these teachings, they will attain the Tathagata’s unsurpassed gateways of liberation.

Children of the Buddhas! Great bodhisattvas have ten kinds of spiritual knowledge:

The spiritual knowledge of skillful wisdom that recollects past lives.

The unobstructed divine-ear spiritual knowledge of skillful wisdom.

The spiritual knowledge of skillful wisdom that knows the inconceivable mental activities of beings.

The unobstructed divine-eye spiritual knowledge of skillful wisdom.

The spiritual knowledge of skillful wisdom that manifests inconceivable great spiritual powers in accordance with beings’ minds.

The spiritual knowledge of skillful wisdom through which one body appears universally in immeasurable worlds.

The spiritual knowledge of skillful wisdom through which one enters ineffable, ineffably many worlds in a single thought.

The spiritual knowledge of skillful wisdom that produces immeasurable adornments to adorn inconceivable worlds.

The spiritual knowledge of skillful wisdom that manifests ineffably many transformation bodies.

The spiritual knowledge of skillful wisdom that manifests the attainment of unsurpassed perfect enlightenment in ineffably many worlds, in accordance with the inconceivable minds of beings.

If bodhisattvas abide in these teachings, they will attain the Tathagata’s unsurpassed great skill in spiritual knowledge, manifesting many deeds for all beings and causing them to cultivate and learn.

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

The illumination of skillful wisdom that knows the karmic results of all beings.

The illumination of skillful wisdom that knows the pure, quiescent, and nonconceptual realm of all beings.

The illumination of skillful wisdom that knows that all the objects upon which beings’ minds depend have only one characteristic and are wholly unattainable, and that all dharmas are like vajra.

The illumination of skillful wisdom that can employ immeasurable voices, subtle and wondrous, resounding throughout the worlds of the ten directions.

The illumination of skillful wisdom that universally destroys every defiled and attached mind.

The illumination of skillful wisdom that can employ skillful means either to undergo birth or not to undergo birth.

The illumination of skillful wisdom that abandons all realms of sensation and perception.

The illumination of skillful wisdom that knows all dharmas to be neither characterized nor uncharacterized, of one nature yet without nature and without discrimination, while still clearly knowing all varieties of dharmas, discriminating and expounding them throughout immeasurable kalpas, abiding in the Dharma realm, and attaining unsurpassed, complete, perfect enlightenment.

The illumination of skillful wisdom concerning dependent origination knows that the birth of all beings is fundamentally unborn, because undergoing birth is fully understood to be unattainable. Yet it knows causes, conditions, events, realms, practices, birth, cessation, speech, delusion, freedom from delusion, inversion, freedom from inversion, defilement, purity, samsara, nirvana, attainability, unattainability, attachment, nonattachment, abiding, movement, going, returning, arising, nonarising, ruin, emancipation, maturation, the faculties, and training.

In accordance with what is appropriate, it teaches beings in many ways and never forgets the bodhisattva’s meritorious practices. Because bodhisattvas awaken the aspiration for unsurpassed bodhi solely to benefit beings, they omit nothing that should be done for them. Therefore, bodhisattvas constantly teach beings without bodily fatigue and without opposing anything done in the world.

The illumination of skillful wisdom that remains unattached to Buddhas and does not give rise to a defiled, attached mind; remains unattached to Dharma and does not give rise to a defiled, attached mind; remains unattached to lands and does not give rise to a defiled, attached mind; and remains unattached to beings and does not give rise to a defiled, attached mind. Although seeing no beings, bodhisattvas practice teaching, training, and expounding the Dharma, yet they do not abandon their great compassion or great vows.

They see Buddhas, hear the Dharma, and practice in accord with it. Relying upon the Tathagatas’ roots of goodness, they respectfully make offerings without ceasing. Through spiritual power, they can cause immeasurable worlds throughout the ten directions to tremble, because their vast minds pervade the Dharma realm.

They know the various ways of teaching Dharma, the number of beings, the distinctions among beings, the arising of suffering, and the cessation of suffering. They know that all practices are like reflected images. In practicing the bodhisattva conduct, they forever sever every root of undergoing birth.

Solely to rescue and protect all beings, they practice the bodhisattva conduct, yet there is nothing they do. Following the lineage-nature of all Buddhas, they awaken a vast resolve like Mount Sumeru. They know all falsehoods and inversions and enter the gateway of omniscience.

Their vast wisdom cannot be shaken, and they will attain perfect enlightenment. Within the ocean of samsara, they equally ferry all beings across.

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

Liberation from afflictions. Liberation from wrong views. Liberation from all grasping. Liberation from the skandhas, ayatanas, and dhatus. Liberation that transcends the Two Vehicles. Liberation through patience concerning the nonarising of dharmas.

Liberation from attachment to all worlds, all lands, all beings, and all dharmas.

Liberation of boundless abiding.

Liberation that initiates all bodhisattva practices and enters the nondiscriminating stage of buddhahood.

Liberation that can fully comprehend the three times in a single thought.

If bodhisattvas abide in these teachings of liberation, they can perform unsurpassed Buddha-work and teach and mature all beings.

Children of the Buddhas! Great bodhisattvas have ten gardens:

Samsara is the bodhisattvas’ garden, because they do not weary of or abandon it.

Teaching and transforming beings is the bodhisattvas’ garden, because they never tire.

Abiding throughout all kalpas is the bodhisattvas’ garden, because it gathers in the great practices.

Purifying worlds is the bodhisattvas’ garden, because it is where bodhisattvas dwell.

All palaces of Mara are the bodhisattvas’ garden, because they subdue the hosts of Mara.

Reflecting upon the Dharma they have heard is the bodhisattvas’ garden, because they contemplate it in accordance with principle.

The six paramitas, the four means of attraction, and the thirty-seven factors of bodhi are the bodhisattvas’ garden, because they constitute the realm in which the work of the Compassionate Father is continued.

The ten powers, the four fearlessnesses, the eighteen unique qualities, and all Buddha-Dharma are the bodhisattvas’ garden, because they do not keep other teachings in mind.

Manifesting the freely exercised spiritual powers and majestic might of all bodhisattvas is the bodhisattvas’ garden, because with great spiritual power they turn the wheel of the true Dharma and train beings without ceasing.

In a single thought, manifesting the attainment of perfect enlightenment in every place for all beings is the bodhisattvas’ garden, because the Dharma body pervades empty space and all worlds.

If bodhisattvas abide in these teachings, they will attain the Tathagata’s unsurpassed practice of great peace and happiness, free from sorrow and distress.

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

The aspiration for bodhi is the bodhisattvas’ palace, because they never forget it.

The merit and wisdom of the ten wholesome paths of karma are the bodhisattvas’ palace, because through them they teach beings of the desire realm.

The meditative concentrations of the four Brahma abodes are the bodhisattvas’ palace, because through them they teach beings of the form realm.

Birth among the Pure Abode Devas is the bodhisattvas’ palace, because no affliction can defile them.

Birth in the formless realm is the bodhisattvas’ palace, because through it they cause all beings to leave places of adversity.

Birth in defiled worlds is the bodhisattvas’ palace, because through it they cause all beings to end their afflictions.

Manifesting residence in the inner palace with spouses, children, and retinues is the bodhisattvas’ palace, because through it they bring to fulfillment beings who practiced together with them in the past.

Manifesting residence in the stations of a Wheel-Turning King, one of the Four Heavenly Kings, Shakra, or a Brahma King is the bodhisattvas’ palace, because through it they train beings whose minds possess mastery.

Abiding in all bodhisattva practices and freely exercising playful spiritual powers is the bodhisattvas’ palace, because they skillfully master the play of meditations, liberations, samadhis, and wisdom.

Receiving from all Buddhas the prediction of omniscience and the unsurpassed, sovereign anointment is the bodhisattvas’ palace, because, abiding in the adornment of the ten powers, they freely perform the deeds of the Dharma King.

If bodhisattvas abide in these teachings, they will attain the Dharma of anointment and sovereign spiritual power throughout all worlds.

Children of the Buddhas! Great bodhisattvas have ten delights:

They delight in right mindfulness, because their minds are not scattered.

They delight in wisdom, because it discriminates all dharmas.

They delight in going to the abodes of all Buddhas, because they never tire of hearing the Dharma.

They delight in the Buddhas, because the Buddhas fill the ten directions without boundary.

They delight in the bodhisattvas’ mastery, because bodhisattvas manifest bodies through immeasurable gateways for all beings.

They delight in the gateways of samadhi, because from one gateway of samadhi they enter all gateways of samadhi.

They delight in dharanis, because they receive and retain the Dharma without forgetting and teach it again to beings.

They delight in unobstructed eloquence, because from a single passage or sentence they can discriminate and expound throughout ineffable kalpas without exhaustion.

They delight in attaining perfect enlightenment, because through immeasurable gateways they manifest bodies attaining perfect enlightenment for all beings.

They delight in turning the Dharma wheel, because it subdues and eliminates all teachings of heterodox paths.

If bodhisattvas abide in these teachings, they will attain the unsurpassed Dharma bliss of the Buddhas, the Tathagatas.

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

The adornment of powers, because it cannot be destroyed.

The adornment of fearlessnesses, because it can subdue all opposition.

The adornment of meanings, because they expound inexhaustible, ineffable meanings.

The adornment of Dharma, because in contemplating and expounding, they never forget the eighty-four thousand Dharma practices.

The adornment of vows, because they never retreat from the great vows awakened by bodhisattvas.

The adornment of conduct, because they cultivate the conduct of Samantabhadra and attain emancipation.

The adornment of lands, because they make all lands into a single land.

The adornment of universal sound, because they rain Dharma rain throughout all worlds of the Buddhas.

The adornment of sustaining power, because throughout all kalpas they practice countless forms of conduct without interruption.

The adornment of transformation, because in the body of a single being they manifest bodies equal in number to all beings, causing all beings to see and know them and to seek omniscience without retreating.

If bodhisattvas abide in these teachings, they will attain all the Tathagata’s unsurpassed adornments of Dharma.

Children of the Buddhas! Great bodhisattvas awaken ten immovable minds:

An immovable mind: they can relinquish all possessions whatsoever.

An immovable mind: they reflect upon and contemplate all Buddha-Dharma.

An immovable mind: they remain mindful of making offerings to all Buddhas.

An immovable mind: they vow never to harm or trouble any being.

An immovable mind: they universally gather in beings without distinguishing enemies from friends.

An immovable mind: they seek all Buddha-Dharma without ceasing.

An immovable mind: throughout kalpas equal in number to beings, they practice the bodhisattva conduct without weariness, fatigue, or retreat.

An immovable mind: they accomplish faith that has roots, undefiled faith, pure faith, supremely pure faith, stainless faith, lucid faith, faith that reverently makes offerings to all Buddhas, irreversible faith, inexhaustible faith, indestructible faith, and faith of great joy and exultation.

An immovable mind: they accomplish the path of skillful means from which omniscience arises.

An immovable mind: upon hearing any teaching of bodhisattva conduct, they faithfully accept it and do not malign it.

If bodhisattvas abide in these teachings, they will attain the unsurpassed, immovable mind of omniscience.

Children of the Buddhas! Great bodhisattvas have ten ways of never abandoning the profound and vast mind:

They never abandon the profound and vast mind that perfectly fulfills the bodhi of all Buddhas.

They never abandon the profound and vast mind that teaches and trains all beings.

They never abandon the profound and vast mind that prevents the Buddhas’ lineage from being severed.

They never abandon the profound and vast mind that draws near to all spiritual friends.

They never abandon the profound and vast mind that makes offerings to all Buddhas.

They never abandon the profound and vast mind devoted to seeking all the meritorious Dharma of the Mahayana.

They never abandon the profound and vast mind that practices pure conduct in the presence of the Buddhas and safeguards the pure precepts.

They never abandon the profound and vast mind that draws near to all bodhisattvas.

They never abandon the profound and vast mind that seeks skillful means to protect and preserve all Buddha-Dharma.

They never abandon the profound and vast mind that fulfills all bodhisattva practices and vows and accumulates all Buddha-Dharma.

If bodhisattvas abide in these teachings, they will never abandon any Buddha-Dharma.

Children of the Buddhas! Great bodhisattvas have ten kinds of contemplative wisdom:

Contemplative wisdom that skillfully discriminates and expounds all dharmas.

Contemplative wisdom that clearly knows all roots of goodness throughout the three times.

Contemplative wisdom that clearly knows the freely exercised transformations of all bodhisattva practices.

Contemplative wisdom that clearly knows the gateways to the meanings of all dharmas.

Contemplative wisdom that clearly knows the majestic powers of all Buddhas.

Contemplative wisdom that clearly knows all gateways of dharani.

Contemplative wisdom that universally teaches the true Dharma in all worlds.

Contemplative wisdom that enters the entire Dharma realm.

Contemplative wisdom that knows all inconceivable things throughout the ten directions.

Contemplative wisdom that knows the unobstructed light of wisdom of all Buddha-Dharma.

If bodhisattvas abide in these teachings, they will attain the Tathagata’s unsurpassed contemplative wisdom.

Children of the Buddhas! Great bodhisattvas have ten teachings of Dharma:

They teach that all dharmas arise from conditions.

They teach that all dharmas are like illusions.

They teach that all dharmas are without opposition or conflict.

They teach that all dharmas are boundless.

They teach that all dharmas are without reliance.

They teach that all dharmas are like vajra.

They teach that all dharmas are suchness.

They teach that all dharmas are quiescent.

They teach that all dharmas are emancipated.

They teach that all dharmas abide in the single meaning accomplished by their intrinsic nature.

If bodhisattvas abide in these teachings, they will be able to expound all dharmas skillfully.

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

Purity of the profound mind. Purity through severing doubt. Purity through freedom from views. Purity of the realm of experience. Purity in seeking omniscience. Purity of eloquence. Purity of fearlessness. Purity of abiding in the wisdom of all bodhisattvas. Purity in receiving all bodhisattva codes of discipline. Purity of all roots of goodness, fully accomplishing unsurpassed bodhi, the thirty-two marks adorned by a hundred merits, and the pure and wholesome Dharma.

If bodhisattvas abide in these teachings, they will attain the unsurpassed pure Dharma of all Tathagatas.

Children of the Buddhas! Great bodhisattvas have ten seals:

Great bodhisattvas know the suffering of suffering, the suffering of decay, and the suffering of conditioned formations. They devotedly seek the Buddha-Dharma without becoming indolent, practice the bodhisattva conduct without weariness or laziness, feel no fear, and never abandon their great vows. They resolutely and irreversibly seek omniscience until they ultimately attain unsurpassed bodhi. This is the first seal.

When great bodhisattvas encounter foolish and deranged beings who insult and humiliate them with coarse and abusive words or injure them with knives, clubs, tiles, or stones, they never abandon the bodhisattva mind on that account. They remain patient, gentle, and devoted to cultivating the Buddha-Dharma, abide in the supreme path, and enter the stage beyond ordinary birth. This is the second seal.

When great bodhisattvas hear the most profound Buddha-Dharma corresponding to omniscience, through their own wisdom they can deeply believe, patiently accept, understand, and enter it. This is the third seal.

Great bodhisattvas further reflect: “I have awakened a profound resolve to seek omniscience, and I shall become a Buddha and attain unsurpassed bodhi. All beings wander among the five destinies and undergo immeasurable suffering. I shall also cause them to awaken the aspiration for bodhi, deeply believe and rejoice, diligently cultivate with steadfast vigor, and never retreat.” This is the fourth seal.

Great bodhisattvas know that the Tathagata’s wisdom is boundless and therefore do not attempt to measure it by finite standards. All words and writings expressed in the world are finite and can never comprehend the Tathagata’s wisdom. This is the fifth seal.

Regarding unsurpassed bodhi, great bodhisattvas possess the most excellent aspiration, the most profound aspiration, the broad aspiration, the great aspiration, manifold aspiration, unsurpassed aspiration, supreme aspiration, steadfast aspiration, aspiration that the maras, followers of heterodox paths, and their retinues cannot destroy, and the irreversible aspiration to seek omniscience. Abiding in these aspirations, bodhisattvas ultimately never retreat from unsurpassed bodhi. This is the sixth seal.

Great bodhisattvas practice the bodhisattva conduct without regard for body or life, and nothing can obstruct them, because they have awakened the resolve directed toward omniscience, because the nature of omniscience is constantly present before them, because they attain the light of all Buddhas’ wisdom, because they never abandon the Buddhas’ bodhi, and because they never abandon spiritual friends. This is the seventh seal.

When great bodhisattvas see good men or good women proceeding toward the Mahayana, they cause them to increase their resolve to seek the Buddha-Dharma, abide in all roots of goodness, embrace the mind of omniscience, and never retreat from unsurpassed bodhi. This is the eighth seal.

Great bodhisattvas cause all beings to attain an impartial mind, exhort them to cultivate the path of omniscience diligently, and teach them the Dharma with great compassion, causing them never to retreat from unsurpassed, complete, perfect enlightenment. This is the ninth seal.

Great bodhisattvas share the same roots of goodness as the Buddhas of the three times, never sever the lineage of any Buddha, and ultimately attain wisdom that knows all modes. This is the tenth seal.

Through these ten seals, bodhisattvas swiftly attain unsurpassed, complete, perfect enlightenment and perfect the Tathagata’s unsurpassed wisdom-seal of all dharmas.

Children of the Buddhas! Great bodhisattvas have ten illuminations of wisdom:

The illumination of wisdom that determines they will attain unsurpassed, complete, perfect enlightenment.

The illumination of wisdom that sees all Buddhas.

The illumination of wisdom that sees all beings die here and be born elsewhere.

The illumination of wisdom that understands all sutra gateways of Dharma.

The illumination of wisdom that relies upon spiritual friends, awakens the aspiration for bodhi, and accumulates roots of goodness.

The illumination of wisdom that manifests all Buddhas.

The illumination of wisdom that teaches all beings and causes them to abide in the Tathagata’s stage.

The illumination of wisdom that expounds inconceivably vast gateways of Dharma.

The illumination of wisdom that skillfully and clearly knows the spiritual and majestic powers of all Buddhas.

The illumination of wisdom that fulfills all paramitas.

If bodhisattvas abide in these teachings, they will attain the unsurpassed illumination of wisdom of all Buddhas.

Children of the Buddhas! Great bodhisattvas have ten unequaled abidings with which no being, shravaka, or pratyekabuddha can compare:

Although great bodhisattvas contemplate the ultimate reality, they do not seize its realization, because all their vows have not yet been fully accomplished. This is the first unequaled abiding.

Great bodhisattvas plant roots of goodness coextensive with the Dharma realm, yet do not grasp even the slightest thing therein. This is the second unequaled abiding.

Great bodhisattvas cultivate the bodhisattva conduct while knowing it to be like an illusion, because all dharmas are quiescent; yet they have no doubt regarding the Buddha-Dharma. This is the third unequaled abiding.

Although great bodhisattvas have left the world’s false conceptions behind, they can intentionally practice the bodhisattva conduct throughout ineffable kalpas and fulfill their great vows, never giving rise to weariness during that entire interval. This is the fourth unequaled abiding.

Great bodhisattvas are unattached to all dharmas because the intrinsic nature of all dharmas is quiescent. Yet they do not realize nirvana, because the path of omniscience has not yet been fulfilled. This is the fifth unequaled abiding.

Great bodhisattvas know that all kalpas are not kalpas, yet they truthfully state the number of all kalpas. This is the sixth unequaled abiding.

Great bodhisattvas know that all dharmas are uncreated, yet they do not abandon the practice of the path through which they seek all Buddha-Dharma. This is the seventh unequaled abiding.

Great bodhisattvas know that the three realms are mind-only and the three times are mind-only, yet they clearly know that mind to be immeasurable and boundless. This is the eighth unequaled abiding.

For the sake of a single being, great bodhisattvas practice the bodhisattva conduct throughout ineffable kalpas, wishing to cause that being to abide in the stage of omniscience. As they act for one being, so they act for all beings, without weariness. This is the ninth unequaled abiding.

Although great bodhisattvas fully perfect their cultivation, they do not realize bodhi. Bodhisattvas reflect: “My cultivation has always been for the sake of beings. Therefore, I should remain long in samsara and skillfully benefit them, causing them all to abide in the unsurpassed path of buddhahood.” This is the tenth unequaled abiding.

If bodhisattvas abide in these teachings, they will attain unsurpassed great wisdom and the unequaled abiding in all Buddha-Dharma.