大方廣佛華嚴經

Children of the Buddhas! Great bodhisattvas bring forth ten kinds of mind that are not inferior:

A great bodhisattva thinks: I shall subdue all heavenly maras and their retinues.

He further thinks: I shall destroy all non-Buddhist doctrines and their erroneous teachings.

He further thinks: Among all sentient beings, I shall use skillful and wholesome words to reveal and teach the Dharma, causing them all to rejoice.

He further thinks: I shall completely fulfill all the paramita practices throughout the Dharma-realm.

He further thinks: I shall amass the treasury of all merit and virtue.

He further thinks: Supreme bodhi is vast and difficult to attain; I shall cultivate until it is perfected.

He further thinks: I shall teach and tame all sentient beings through unsurpassed instruction and unsurpassed discipline.

He further thinks: All worlds are diverse and unlike one another; with immeasurable bodies, I shall attain Perfect Enlightenment.

He further thinks: While I cultivate the bodhisattva practices, if sentient beings come to ask me for my hands, feet, ears, nose, blood, flesh, bones, marrow, wife, children, elephants, horses, or even my royal throne, I shall be able to relinquish them all without producing a single thought of anxiety or regret. I shall do so solely to benefit all sentient beings, seeking no reward, taking great compassion as foremost and great loving-kindness as ultimate.

He further thinks: All Buddhas of the three periods, all Buddha-Dharmas, all sentient beings, all lands, all worlds, all three periods, the entire realm of space, the entire Dharma-realm, the entire realm of verbal designations, the entire realm of quiescent nirvana—all such dharmas I must know, see, realize, cultivate, and eliminate through wisdom corresponding to a single thought. Yet within them there is no discrimination; they are free from discrimination, without various distinctions, without merit, and without objective realms.

They are neither existent nor nonexistent, neither one nor two. Through nondual wisdom I know all dualities; through signless wisdom I know all signs; through nondiscriminating wisdom I know all discriminations; through wisdom without difference I know all differences; through wisdom without distinctions I know all distinctions; through wisdom transcending the world I know all worlds; through wisdom transcending the ages I know all ages; through wisdom devoid of sentient beings I know all sentient beings; through nonattached wisdom I know all attachments; through wisdom that abides nowhere I know all dwelling places; through undefiled wisdom I know all defilements; through inexhaustible wisdom I know all exhaustion;

through wisdom of the ultimate Dharma-realm I know all bodies manifested in every world; through wisdom free from speech and sound I manifest ineffable speech and sounds; through wisdom of the one intrinsic nature I enter the absence of intrinsic nature; and through wisdom of one objective realm I manifest all kinds of objective realms.

Knowing that all dharmas are ineffable, I nevertheless manifest great sovereign eloquence, realize the stage of omniscience, and, to teach and tame all sentient beings, display great spiritual transformations throughout all worlds.

These are the ten kinds of mind that are not inferior brought forth by great bodhisattvas. If bodhisattvas abide in these minds, they attain all supreme and unsurpassed Buddha-Dharmas that are not inferior.

Children of the Buddhas! Regarding supreme bodhi, great bodhisattvas have ten elevated minds like mountains:

A great bodhisattva constantly directs his attention toward diligently cultivating the Dharma of omniscience. This is the first elevated mind like a mountain.

He constantly contemplates how the fundamental nature of all dharmas is empty and nothing can be apprehended. This is the second elevated mind like a mountain.

He vows throughout immeasurable kalpas to practice the bodhisattva conduct and cultivate all pure dharmas. By abiding in all pure dharmas, he sees and knows the immeasurable wisdom of the Tathagata. This is the third elevated mind like a mountain.

Because he seeks all Buddha-Dharmas, he serves all good spiritual friends with an impartial mind, expecting nothing else and harboring no thought of stealing the Dharma. He only gives rise to rare and unprecedented reverence and can relinquish all his possessions. This is the fourth elevated mind like a mountain.

If sentient beings insult, slander, beat, cut, or otherwise cause his body pain, even to the point of death, the bodhisattva can patiently endure all these things. He never gives rise to a disturbed mind or a mind of anger and harm, nor does he retreat from or abandon his vast compassionate vows. Instead, these vows continually increase without cessation. This is because the bodhisattva has truly transcended all dharmas, perfected the practice of relinquishment, and, to realize all Buddha-Dharmas, attained mastery of patience, gentleness, and harmony. This is the fifth elevated mind like a mountain.

The bodhisattva perfects great and elevated merit and virtue: elevated heavenly merit and virtue, elevated human merit and virtue, elevated physical form, elevated strength, elevated retinues, elevated pleasures, elevated royal position, elevated sovereignty, elevated blessings and virtue, and elevated wisdom. Although he perfects such merit and virtue, he produces no attachment to it. He is attached neither to flavors, sensual pleasures, wealth, nor retinues.

He only cherishes the Dharma deeply, follows the Dharma, stands by the Dharma, advances toward the Dharma, and ultimately accords with the Dharma. He takes the Dharma as his support, protection, refuge, and home. He upholds the Dharma, delights in the Dharma, seeks the Dharma, and reflects upon the Dharma.

Although he fully experiences the joy of these dharmas, he always remains far removed from the domains of all maras, for in the past he brought forth this resolve: I shall cause all sentient beings to leave the domains of the maras and abide within the domain of the Buddhas. This is the sixth elevated mind like a mountain.

Having sought supreme bodhi and diligently practiced the bodhisattva path throughout immeasurable and innumerable kalpas, the great bodhisattva still considers that he has only now brought forth the resolve for supreme bodhi and begun to practice the bodhisattva conduct, and he is not frightened. Although he could attain Supreme Perfect Enlightenment within a single thought, for the sake of sentient beings he practices the bodhisattva conduct throughout immeasurable kalpas without rest. This is the seventh elevated mind like a mountain.

The great bodhisattva knows that the dispositions of all sentient beings are neither harmonious nor wholesome, that they are difficult to tame and difficult to liberate, and that they neither recognize nor repay kindness. Therefore, for their sake, he makes a great vow to enable them all to gain mastery of mind and thought, act without obstruction, abandon evil thoughts, and produce no afflictions toward others. This is the eighth elevated mind like a mountain.

The great bodhisattva further thinks: No one else caused me to bring forth the resolve for bodhi, nor do I wait for others to help me cultivate. I myself brought forth the resolve to accumulate the Buddha-Dharma, and I vow to exert myself throughout all future kalpas, practice the bodhisattva path, and attain supreme bodhi. Therefore, as I now cultivate the bodhisattva conduct, I must purify my own mind and the minds of others; I must know my own domain and the domains of others. I must become equal to the domains of all Buddhas of the three periods. This is the ninth elevated mind like a mountain.

The great bodhisattva contemplates thus: There is not a single dharma by which bodhisattva conduct is cultivated, not a single dharma by which bodhisattva conduct is perfected, not a single dharma by which all sentient beings are taught and tamed, not a single dharma by which all Buddhas are revered and worshiped, not a single dharma through which supreme bodhi has been attained, is attained, or will be attained, and not a single dharma that has been spoken, is spoken, or will be spoken.

Neither the speaker nor the Dharma can be apprehended, yet he does not abandon his vow for supreme bodhi. Because the bodhisattva seeks all dharmas and finds none apprehensible, supreme bodhi arises in this way. Therefore, although nothing can be apprehended in any dharma, he diligently cultivates remedial dharmas, elevated wholesome karma, and purity; his wisdom is perfected and increases thought after thought until all is fulfilled.

In this, the bodhisattva’s mind is not frightened. He does not think: If all dharmas are entirely quiescent, what purpose is there in my seeking the path of supreme bodhi? This is the tenth elevated mind like a mountain.

If bodhisattvas abide herein, they attain an elevated mind like the king of mountains and the unsurpassed great wisdom of the Tathagata.

Children of the Buddhas! Great bodhisattvas possess ten ocean-like wisdoms for entering supreme bodhi:

Ocean-like wisdom that enters the realms of all immeasurable sentient beings.

Ocean-like wisdom that enters all worlds without producing a discriminating mind.

Ocean-like wisdom that knows the entire realm of space to be immeasurable and unobstructed, universally entering the net of all the distinct worlds throughout the ten directions.

Ocean-like wisdom that skillfully enters the Dharma-realm: unobstructed entry, entry free from annihilation, entry free from permanence, immeasurable entry, unborn entry, undying entry, and entry into all things, because it understands them all clearly.

Ocean-like wisdom that completely understands all roots of goodness accumulated, being accumulated, and yet to be accumulated by Buddhas, bodhisattvas, Dharma masters, shravakas, pratyekabuddhas, and all ordinary beings of the past, future, and present; the supreme bodhi attained, being attained, and yet to be attained by Buddhas of the three periods; and the teachings spoken, being spoken, and yet to be spoken by Buddhas of the three periods to tame all sentient beings. The bodhisattva knows all such roots of goodness, deeply believes in and rejoices with them, and delights in cultivating them without ever becoming satisfied.

Ocean-like wisdom that, in every thought, enters ineffable kalpas of the past. In a single kalpa, ten billion Buddhas may appear in the world, or a hundred billion, or ten trillion Buddhas; or numberless, immeasurable, boundless, unequaled, incalculable, unreckonable, inconceivable, immeasurable, ineffable, or ineffably ineffable Buddhas, transcending all calculation, may appear in the world. The bodhisattva clearly sees all their places of enlightenment, assemblies of shravakas and bodhisattvas, their teaching of the Dharma to tame all sentient beings, the length or brevity of their lives, and the duration of their Dharma in the world.

As with one kalpa, so too he clearly sees all kalpas. He also clearly knows those sentient beings who plant roots of goodness for supreme bodhi during kalpas without a Buddha. If any sentient beings’ roots of goodness have ripened and they will see a Buddha in the future, he also clearly knows this.

Thus he contemplates ineffably ineffable kalpas of the past without ever becoming satisfied.

Ocean-like wisdom that enters the future and contemplates all immeasurable and boundless kalpas, knowing which kalpas have Buddhas, which have none, and how many Tathagatas appear in each kalpa. He knows the name of each Tathagata, the world in which each dwells, the name of that world, how many sentient beings each liberates, and the duration of each one’s life. Contemplating in this way to the utmost reaches of the future, he knows all things clearly and inexhaustibly, without ever becoming satisfied.

Ocean-like wisdom that enters the present and contemplates and reflects. In every thought, the bodhisattva universally sees boundless categories throughout the ten directions. In ineffable worlds are Buddhas who have attained, are attaining, or will attain supreme bodhi; who proceed to the place of enlightenment beneath the bodhi tree; sit upon auspicious grass; subdue the armies of Mara; and attain Perfect Enlightenment.

Leaving the bodhi tree, they enter cities and towns, ascend heavenly palaces, turn the great Dharma wheel, display spiritual powers, and tame sentient beings, until at last they entrust supreme bodhi to others, relinquish their lifespans, and enter nirvana. After they enter nirvana, their treasury of Dharma is compiled so that it may long remain in the world, and the Buddha-Dharma is adorned through various offerings. The bodhisattva also sees all sentient beings in those worlds encountering the Buddhas, hearing the Dharma, receiving, upholding, reciting, remembering, and contemplating it, and increasing in wisdom and understanding.

He contemplates universally throughout the ten directions without error regarding the Buddha-Dharma. Thus the bodhisattva clearly knows that all Buddhas are like dreams, yet he can go before them to revere and worship them. At that time, he clings neither to his own body, the Buddhas, the worlds, the assemblies, the teaching of Dharma, nor the number of kalpas.

Nevertheless, he sees the Buddhas, hears the Dharma, observes the worlds, and enters the various kalpas without ever becoming satisfied.

Ocean-like wisdom that, throughout ineffably ineffable kalpas, in every kalpa reveres and worships immeasurably many Buddhas for ineffably ineffable kalpas, manifesting its own body as dying here and being born there, and presenting all offerings surpassing those of the three realms to the Buddhas, bodhisattvas, shravakas, and entire assemblies. After each Tathagata enters nirvana, the bodhisattva presents unsurpassed offerings to the relics and extensively practices generosity so that sentient beings may be fulfilled.

With an inconceivable mind, a mind seeking no reward, an ultimate mind, and a beneficial mind, the great bodhisattva worships the Buddhas for the sake of supreme bodhi throughout ineffably ineffable kalpas, benefits sentient beings, protects and preserves the true Dharma, and reveals and expounds it.

Ocean-like wisdom that, in the presence of all Buddhas, bodhisattvas, and Dharma masters, single-mindedly seeks the Dharma spoken by bodhisattvas, the Dharma studied by bodhisattvas, the Dharma taught by bodhisattvas, the Dharma practiced by bodhisattvas, the Dharma that purifies bodhisattvas, the Dharma that matures bodhisattvas, the Dharma by which bodhisattvas tame others, the Dharma of bodhisattva equality, the Dharma of bodhisattva transcendence, and the Dharma of bodhisattva dharani.

Having obtained this Dharma, the bodhisattva receives, upholds, reads, recites, analyzes, and explains it without ever becoming satisfied. He causes immeasurable sentient beings to bring forth within the Buddha-Dharma a mind corresponding to omniscience and to enter the mark of true reality. They attain nonretrogression from supreme bodhi.

Thus he continues throughout ineffably ineffable kalpas without ever becoming satisfied.

These are the ten ocean-like wisdoms through which great bodhisattvas enter supreme bodhi. If bodhisattvas abide in this Dharma, they attain the unsurpassed ocean of great wisdom of all Buddhas.

Children of the Buddhas! Regarding supreme bodhi, great bodhisattvas have ten kinds of abiding in accordance with reality:

A great bodhisattva can go before the Buddhas in innumerable worlds, behold them with reverence, bow at their feet, attend upon them, and make offerings. This is the first abiding in accordance with reality.

In the presence of inconceivably many Buddhas, he listens to the true Dharma, receives, upholds, and remembers it without forgetting, analyzes and contemplates it, and increases in enlightened wisdom. Such deeds fill the ten directions. This is the second abiding in accordance with reality.

Passing away in this realm, he manifests in another place without becoming confused regarding the Buddha-Dharma. This is the third abiding in accordance with reality.

He knows that all dharmas arise from one dharma and can perfectly analyze and expound them all, because the ultimate meaning of all dharmas is a single meaning. This is the fourth abiding in accordance with reality.

He knows how to become disenchanted with and leave the afflictions, how to restrain them, guard against them, and eliminate them. He cultivates bodhisattva conduct without realizing the limit of reality prematurely and ultimately reaches the farther shore of the limit of reality. Skillful in means and accomplished in all he must learn, he causes the practices and vows of the past to be fulfilled, without bodily weariness. This is the fifth abiding in accordance with reality.

He knows all sentient beings and knows that their discriminating thoughts have no location, yet he also speaks of their various locations. Although free from discrimination and fabrication, he nevertheless cultivates and acts because he wishes to tame all sentient beings. This is the sixth abiding in accordance with reality.

He knows that all dharmas share a single nature—namely, no nature. There are no various natures, no immeasurable natures, no calculable nature, no measurable nature, no form, and no sign; whether one or many, none can be apprehended. Nevertheless, he knows with certainty: this is the Dharma of Buddhas; this is the Dharma of bodhisattvas; this is the Dharma of pratyekabuddhas; this is the Dharma of shravakas; this is the dharma of ordinary beings; this is wholesome dharma; this is unwholesome dharma; this is worldly dharma; this is world-transcending Dharma; this is faulty dharma; this is faultless dharma; this is contaminated dharma; this is uncontaminated dharma; and so forth, up to: this is conditioned dharma, and this is unconditioned Dharma.

This is the seventh abiding in accordance with reality.

The great bodhisattva seeks the Buddha and finds the Buddha unobtainable; seeks the bodhisattva and finds the bodhisattva unobtainable; seeks the Dharma and finds the Dharma unobtainable; and seeks sentient beings and finds sentient beings unobtainable. Yet he does not abandon taming sentient beings and causing them to vow to attain perfect enlightenment in all dharmas. Because the great bodhisattva skillfully contemplates and knows all sentient beings’ discriminations and domains, he uses skillful means to guide them and enable them to attain nirvana. To fulfill his vow to teach sentient beings, he vigorously cultivates the bodhisattva conduct. This is the eighth abiding in accordance with reality.

The great bodhisattva knows how to teach the Dharma skillfully and manifest nirvana. All the skillful means he employs to liberate sentient beings are established by mental conception, yet they are neither inverted nor false. This is because the bodhisattva clearly knows that the dharmas of the three periods are equal, suchness itself, unmoving, the limit of reality, and abiding nowhere. He sees no sentient being who has been taught, is being taught, or will be taught. He also clearly knows that there is no place in which he cultivates. Not the slightest dharma that is born or extinguished can be apprehended. Nevertheless, by relying upon all dharmas, he causes his vows not to be in vain. This is the ninth abiding in accordance with reality.

In the presence of inconceivably and immeasurably many Buddhas, the great bodhisattva hears from each Buddha ineffably ineffable Dharma teachings and receives predictions bearing different names and differing numbers of kalpas. From one kalpa up to ineffably ineffable kalpas, he constantly hears such predictions. Having heard them, he cultivates without alarm, fear, confusion, or doubt, because he knows that the Buddha’s wisdom is inconceivable; because the Tathagata’s prediction contains no double speech; because the power of his own practices and vows has matured; and because beings are taught according to what is appropriate, enabling him to attain supreme bodhi and fulfill all vows equal to the Dharma-realm. This is the tenth abiding in accordance with reality.

If bodhisattvas abide in this Dharma, they attain the unsurpassed jewel of great wisdom of the Buddhas.

Children of the Buddhas! Great bodhisattvas bring forth ten great-vehicle vows like vajra:

A great bodhisattva thinks: All dharmas are without boundary or end; with wisdom encompassing the three periods, I shall universally awaken to and comprehend them all without exception. This is the first great-vehicle vow like vajra.

He further thinks: At the tip of a single hair are immeasurable and boundless sentient beings, how much more so throughout the entire Dharma-realm. I shall liberate them all through unsurpassed nirvana. This is the second great-vehicle vow like vajra.

He further thinks: The worlds of the ten directions are immeasurable and boundless, without limit or end. With the supreme adornments of Buddha-lands, I shall adorn all such worlds, and every adornment shall be genuine and true. This is the third great-vehicle vow like vajra.

He further thinks: All sentient beings are immeasurable and boundless, without limit or end. I shall dedicate all roots of goodness to them and illuminate them with the unsurpassed light of wisdom. This is the fourth great-vehicle vow like vajra.

He further thinks: All Buddhas are immeasurable and boundless, without limit or end. I shall dedicate the roots of goodness I have planted as offerings to them, causing these offerings to extend everywhere without deficiency; only afterward shall I attain supreme bodhi. This is the fifth great-vehicle vow like vajra.

When the great bodhisattva sees Buddhas and hears them teach the Dharma, his heart rejoices greatly. He clings neither to his own body nor to the bodies of Buddhas. He understands that the Tathagata’s body is neither real nor unreal, neither existent nor nonexistent, neither possessed of nature nor devoid of nature, neither form nor non-form, neither marked nor unmarked, neither born nor extinguished. It truly possesses nothing, yet does not destroy what conventionally exists, for it cannot be grasped through any nature or characteristic. This is the sixth great-vehicle vow like vajra.

If sentient beings rebuke, abuse, or beat the great bodhisattva; sever his hands or feet; cut off his ears or nose; gouge out his eyes; or behead him, he can patiently endure all such suffering and humiliation. He never gives rise to anger or a wish to harm. Throughout ineffably ineffable kalpas, he cultivates bodhisattva conduct and embraces sentient beings without ever abandoning them. Because the great bodhisattva has skillfully contemplated all dharmas as devoid of dual characteristics, his mind remains unmoved and undisturbed, and he can relinquish his own body and endure such suffering. This is the seventh great-vehicle vow like vajra.

He further thinks: The kalpas of the future are immeasurable and boundless, without limit or end. Throughout all those kalpas, I shall remain in a single world cultivating bodhisattva conduct and teaching sentient beings. As in one world, so shall I do in all worlds throughout the Dharma-realm and the realm of space, without fear. The bodhisattva path should be practiced in this way, and for the sake of all sentient beings I shall cultivate in this way. This is the eighth great-vehicle vow like vajra.

He further thinks: Supreme bodhi is rooted in the mind. If the mind is pure, it can perfect all roots of goodness and attain mastery of the Buddha’s bodhi; if one wishes to attain supreme bodhi, one may attain it at will. If I wished to sever all grasping at conditions and abide single-mindedly in the path, I could also do so. Yet I shall not sever them, because I wish ultimately to attain the Buddha’s bodhi. Nor shall I immediately realize supreme bodhi, because I must fulfill my original vow: to practice the bodhisattva path throughout all worlds and teach sentient beings. This is the ninth great-vehicle vow like vajra.

The great bodhisattva knows that the Buddha cannot be apprehended, bodhi cannot be apprehended, the bodhisattva cannot be apprehended, all dharmas cannot be apprehended, sentient beings cannot be apprehended, mind cannot be apprehended, practice cannot be apprehended, the past cannot be apprehended, the future cannot be apprehended, the present cannot be apprehended, all worlds cannot be apprehended, and neither the conditioned nor the unconditioned can be apprehended.

Such a bodhisattva abides in tranquility, profundity, quiescence, freedom from contention, freedom from speech, nonduality, the unequaled, intrinsic nature, accordance with principle, liberation, nirvana, and the limit of reality. Yet he does not abandon any great vow, the mind of omniscience, bodhisattva conduct, the teaching of sentient beings, the paramitas, the taming of sentient beings, service to the Buddhas, the exposition of the Dharmas, or the adornment of worlds.

Because the great bodhisattva has made great vows, although he thoroughly understands the characteristics of all dharmas, his mind of great loving-kindness and compassion increases all the more. He completely cultivates immeasurable merit and virtue and never abandons sentient beings. He thinks: Although all dharmas are without existence, foolish and deluded ordinary beings neither perceive nor understand this.

I shall cause them all to awaken and clearly illuminate the nature of all dharmas. Although all Buddhas abide in quiescence, with minds of great compassion they teach the Dharma in all worlds and have never ceased teaching sentient beings. How, then, could I abandon great compassion?

Moreover, in the past I brought forth a vast mind of vows, a resolute mind to benefit all sentient beings, a mind to accumulate all roots of goodness, a mind abiding in skillful dedication, a mind giving rise to profound wisdom, a mind embracing all sentient beings, and a mind equal toward all sentient beings. I spoke truthful words, words free from falsehood. I vowed to bestow the unsurpassed great Dharma upon all sentient beings and never allow the lineage of any Buddha to be severed.

Now all sentient beings have not yet been liberated, have not attained Perfect Enlightenment, and have not fulfilled the Buddha-Dharma. My great vow is not yet fulfilled; how could I wish to abandon great compassion? This is the tenth great-vehicle vow like vajra.

If bodhisattvas abide in this Dharma, they attain the unsurpassed vajra-natured wisdom and great spiritual powers of the Tathagata.

Children of the Buddhas! Great bodhisattvas possess ten great resolutions:

A great bodhisattva thinks: I shall revere and worship all Buddhas. This is the first great resolution.

He further thinks: I shall nurture all the roots of goodness of bodhisattvas. This is the second great resolution.

He further thinks: After the Tathagata enters nirvana, I shall adorn the Buddha-Dharma. With every kind of flower, garland, incense, fragrant ointment, powdered incense, robe, canopy, standard, and banner, I shall make offerings to the stupas. I shall receive, uphold, and protect the true Dharma of the Buddha. This is the third great resolution.

He further thinks: I shall teach and tame all sentient beings, enabling them to attain supreme bodhi. This is the fourth great resolution.

He further thinks: With the unsurpassed adornments of Buddha-lands, I shall adorn all worlds. This is the fifth great resolution.

He further thinks: I shall bring forth a mind of great compassion and, for the sake of a single sentient being in every world, practice the bodhisattva conduct until the end of all future kalpas. As for one sentient being, so too shall I act for all sentient beings, enabling them all to attain supreme bodhi without producing even a single thought of weariness or indolence. This is the sixth great resolution.

He further thinks: Those Tathagatas are immeasurable and boundless. In the presence of a single Tathagata, I shall spend inconceivable kalpas revering and worshiping him. As with one Tathagata, so too shall I act toward all Tathagatas. This is the seventh great resolution.

He further thinks: After those Tathagatas pass into extinction, whatever relics remain from each one, I shall build jeweled stupas for them as tall and broad as ineffably many worlds. I shall likewise create images of the Buddhas. Throughout inconceivable kalpas, I shall make offerings of every jeweled standard, banner, canopy, incense, flower, and garment without producing a single thought of weariness. I shall do this to worship the Buddhas, perfect the Buddha-Dharma, teach sentient beings, protect and preserve the true Dharma, and reveal and expound it. This is the eighth great resolution.

He further thinks: Through these roots of goodness, I shall attain supreme bodhi, enter the stage of Buddhahood, and become equal in essential nature to all Tathagatas. This is the ninth great resolution.

He further thinks: After I have attained Perfect Enlightenment, throughout all worlds and for ineffable kalpas I shall expound the true Dharma and display inconceivable spiritual powers and mastery. My body, speech, and mind shall never weary and shall never depart from the true Dharma. Sustained by the power of the Buddhas, I shall diligently fulfill my great vows for all sentient beings, taking great loving-kindness as foremost and great compassion as ultimate.

Because I shall realize the signlessness of dharmas, abide in truthful speech, realize that all dharmas are quiescent, know that all sentient beings are unobtainable while never opposing the practices I undertake, share one essence with the Buddhas of the three periods, pervade the Dharma-realm and the realm of space, comprehend the signlessness of all dharmas, perfect the unborn and undying, and fulfill all Buddha-Dharmas, I shall use the power of great vows to tame sentient beings and perform great Buddha-work without rest.

This is the tenth great resolution.

If bodhisattvas abide in this Dharma, they bring bodhisattva conduct to perfection and fulfill the unsurpassed great wisdom of the Tathagata.

Children of the Buddhas! Great bodhisattvas have ten ultimate great endeavors:

The ultimate great endeavor of revering and worshiping all Tathagatas.

The ultimate great endeavor of constantly remembering whichever sentient beings can be protected and rescued.

The ultimate great endeavor of single-mindedly seeking all Buddha-Dharmas.

The ultimate great endeavor of accumulating all roots of goodness.

The ultimate great endeavor of contemplating all Buddha-Dharmas.

The ultimate great endeavor of fulfilling all great vows.

The ultimate great endeavor of perfecting all bodhisattva practices.

The ultimate great endeavor of serving all good spiritual friends.

The ultimate great endeavor of going to the Buddhas in all worlds.

The ultimate great endeavor of hearing, receiving, and upholding the true Dharma of the Buddhas.

If bodhisattvas abide in this Dharma, they attain the ultimate great wisdom of supreme bodhi.

Children of the Buddhas! Great bodhisattvas possess ten kinds of indestructible faith:

Indestructible faith in all Buddhas.

Indestructible faith in all Buddha-Dharmas.

Indestructible faith in the entire noble Sangha.

Indestructible faith in all bodhisattvas.

Indestructible faith in all good spiritual friends.

Indestructible faith in all sentient beings.

Indestructible faith in all the great vows of bodhisattvas.

Indestructible faith in all bodhisattva practices.

Indestructible faith in revering and worshiping all Buddhas.

Indestructible faith in the bodhisattvas’ skillful means for teaching and taming all sentient beings.

If bodhisattvas abide in this Dharma, they attain the indestructible faith of the unsurpassed great wisdom of the Buddhas.

Children of the Buddhas! Great bodhisattvas receive predictions in ten ways:

Through profound inner understanding, they receive predictions.

Through accordingly bringing forth bodhisattva roots of goodness, they receive predictions.

Through cultivating vast practices, they receive predictions.

In their presence, they receive predictions.

In their absence, they receive predictions.

Through realizing bodhi by their own minds, they receive predictions.

Through perfecting patience, they receive predictions.

Through teaching and taming sentient beings, they receive predictions.

Throughout all numbers of kalpas, they receive predictions.

Through mastery of all bodhisattva practices, they receive predictions.

If bodhisattvas abide in this Dharma, they receive predictions in the presence of the Buddhas.

Children of the Buddhas! Great bodhisattvas possess ten kinds of dedication of roots of goodness. Through these, bodhisattvas can dedicate all roots of goodness:

Through my roots of goodness, may I share the vows of good spiritual friends. May I attain this and not anything else.

Through my roots of goodness, may I share the practices of good spiritual friends. May I attain this and not anything else.

Through my roots of goodness, may I share the faculties of good spiritual friends. May I attain this and not anything else.

Through my roots of goodness, may I share the equality of good spiritual friends. May I attain this and not anything else.

Through my roots of goodness, may I share the mindfulness of good spiritual friends. May I attain this and not anything else.

Through my roots of goodness, may I share the purity of good spiritual friends. May I attain this and not anything else.

Through my roots of goodness, may I share the abiding of good spiritual friends. May I attain this and not anything else.

Through my roots of goodness, may I share the fulfillment of good spiritual friends. May I attain this and not anything else.

Through my roots of goodness, may I share the indestructibility of good spiritual friends. May I attain this and not anything else.

If bodhisattvas abide in this Dharma, they attain the unsurpassed dedication of roots of goodness.

Children of the Buddhas! Great bodhisattvas possess ten dharmas through which they attain wisdom:

Through mastery of generosity and relinquishment, they attain wisdom.

Through profoundly understanding all Buddha-Dharmas, they attain wisdom.

Through entering the wisdom of the Tathagata, they attain wisdom.

Through being able to resolve doubts in all questions and answers, they attain wisdom.

Through entering the meaning understood by the wise, they attain wisdom.

Through profoundly understanding the skillful speech and sounds within all Buddha-Dharmas of all Buddhas, they attain wisdom.

Through profoundly understanding that planting even a few roots of goodness in the presence of the Buddhas can certainly fulfill all pure dharmas and bring the immeasurable wisdom of the Tathagata, they attain wisdom.

Through perfecting the inconceivable abidings of bodhisattvas, they attain wisdom.

Through being able, in a single thought, to go to ineffably many Buddha-lands, they attain wisdom.

Through awakening to the bodhi of the Buddhas, entering all Dharma-realms, hearing and retaining all Dharmas spoken by the Buddhas, and deeply entering the adorned speech and sounds of all Tathagatas, they attain wisdom.

If bodhisattvas abide in this Dharma, they directly realize the unsurpassed wisdom of all Buddhas.

Children of the Buddhas! Great bodhisattvas possess ten dharmas through which they bring forth an immeasurable, boundless, and vast mind:

In the presence of all Buddhas, they bring forth an immeasurable, boundless, and vast mind.

Contemplating the realms of all sentient beings, they bring forth an immeasurable, boundless, and vast mind.

Contemplating all lands, all ages, and the entire Dharma-realm, they bring forth an immeasurable, boundless, and vast mind.

Contemplating all dharmas as being like space, they bring forth an immeasurable, boundless, and vast mind.

Contemplating the vast practices of bodhisattvas, they bring forth an immeasurable, boundless, and vast mind.

Rightly recollecting all Buddhas of the three periods, they bring forth an immeasurable, boundless, and vast mind.

Contemplating inconceivable karmic retributions, they bring forth an immeasurable, boundless, and vast mind.

Purifying and adorning all Buddha-lands, they bring forth an immeasurable, boundless, and vast mind.

Universally entering the great assemblies of all Buddhas, they bring forth an immeasurable, boundless, and vast mind.

Contemplating the wondrous voices of all Tathagatas, they bring forth an immeasurable, boundless, and vast mind.

If bodhisattvas abide in these ten vast minds, they attain a vast ocean of wisdom and an immeasurable and boundless vast mind.

If bodhisattvas abide in these ten vast minds, they attain the vast, immeasurable, and boundless ocean of wisdom of all Buddha-Dharmas.

Children of the Buddhas! Great bodhisattvas possess ten treasuries:

Knowing all dharmas as the treasury that gives rise to practices of merit and virtue.

Knowing all dharmas as the treasury of right contemplation.

Knowing all dharmas as the treasury illuminated by dharani.

Knowing all dharmas as the treasury expounded through eloquence.

Knowing all dharmas as the treasury of ineffable, skillful awakening to reality.

Knowing all Buddhas’ mastery and spiritual powers as the treasury of contemplative manifestation.

Knowing all dharmas as the treasury skillfully giving rise to equality.

Knowing all dharmas as the treasury of constantly seeing all Buddhas.

Knowing all inconceivable kalpas as the treasury of clearly knowing that they all abide like illusions.

Knowing all Buddhas and bodhisattvas as the treasury that gives rise to joyful, pure faith.

If bodhisattvas abide in this Dharma, they attain the unsurpassed Dharma-treasury of wisdom of all Buddhas and can completely tame all sentient beings.

Children of the Buddhas! Great bodhisattvas possess ten disciplines:

The discipline of never slandering any Buddha-Dharma.

The discipline of maintaining indestructible faith and devotion in the presence of the Buddhas.

The discipline of honoring and revering all bodhisattvas.

The discipline of never abandoning a mind that cherishes all good spiritual friends.

The discipline of never giving rise to thoughts that dwell upon the paths of shravakas or pratyekabuddhas.

The discipline of remaining far removed from all regression from the bodhisattva path.

The discipline of never giving rise to any thought of harming sentient beings.

The discipline of cultivating all roots of goodness and bringing them to ultimate fulfillment.

The discipline of being able to subdue all maras.

The discipline of completely fulfilling all paramitas.

If bodhisattvas abide in this Dharma, they attain the unsurpassed great wisdom of discipline.

Children of the Buddhas! Great bodhisattvas possess ten kinds of mastery:

Mastery of lifespan, because they abide for ineffably many kalpas.

Mastery of mind, because their wisdom can enter innumerable samadhis.

Mastery of necessities, because they can adorn all worlds with immeasurable adornments.

Mastery of karma, because they receive karmic retribution at the appropriate time.

Mastery of birth, because they manifest birth in all worlds.

Mastery of understanding, because they see Buddhas filling all worlds.

Mastery of vows, because in every land they attain Perfect Enlightenment according to their wishes and at the appropriate time.

Mastery of spiritual powers, because they manifest all great spiritual powers.

Mastery of Dharma, because they manifest boundless Dharma gates.

Mastery of wisdom, because in every thought they manifest the Tathagata’s ten powers and fearlessnesses and attain Perfect Enlightenment.

If bodhisattvas abide in this Dharma, they completely fulfill all gates of the paramitas and attain the wisdom, spiritual powers, bodhi, and mastery of the Buddhas.