大方廣佛華嚴經

Children of the Buddhas! A great bodhisattva has ten kinds of great joy and consolation:

The bodhisattvas form this resolve: “Throughout the utmost reaches of future time, whenever any Buddhas appear in the world, I shall draw near and attend upon them all, bringing them joy.” Thinking thus, their hearts are filled with great joy and consolation.

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

They further think: “When I make offerings in the presence of the Buddhas, those Tathagatas will surely teach me the true Dharma. With profound sincerity and reverence, I shall listen to and accept it,

practice in accordance with the Buddhas’ teachings, and surely attain what has arisen, is now arising, and will arise on the bodhisattva stages.” Thinking thus, their hearts are filled with great joy and consolation.

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

They further think: “Formerly, before I generated the resolve for unsurpassed bodhi, I had many fears: fear of lacking the means of sustenance, fear of ill repute, fear of death, fear of falling into evil destinies, and fear of intimidation by assemblies. Once I generated this resolve, however, I left all these far behind and was no longer afraid. No hosts of demons or followers of non-Buddhist paths can destroy it.” Thinking thus, their hearts are filled with great joy and consolation.

They further think: “I shall cause all sentient beings to attain unsurpassed bodhi. After they have attained bodhi, I shall practice the bodhisattva conduct in the presence of those Buddhas, and throughout my life, with great faith, prepare and present every offering worthy of the Buddhas. After those Buddhas enter extinction, I shall erect innumerable stupas as offerings to their relics, and shall uphold and protect the Dharma they have left behind.” Thinking thus, their hearts are filled with great joy and consolation.

They further think: “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 realm of existence. Furthermore, through the sustaining power of great spiritual faculties, I shall cause them to quake and radiate brilliant light everywhere.” Thinking thus, their hearts are filled with great joy and consolation.

They further think: “I shall dispel the doubts of all sentient beings, purify all their desires and inclinations, open their minds, extinguish their afflictions, close the gates to evil paths, open the gates to wholesome paths, shatter their darkness, bestow light upon them, cause them to leave behind all demonic karma, and lead them to a place of peace and security.” Thinking thus, their hearts are filled with great joy and consolation.

They further think: “Buddhas, the Tathagatas, are as difficult to encounter as the udumbara flower; throughout innumerable kalpas one may not see even one. Yet in future ages, whenever I wish to see a Tathagata, I shall immediately behold one. The Buddhas, the Tathagatas, will never abandon me, but will constantly remain where I am, allowing me to see them and ceaselessly teaching me the Dharma. Having heard the Dharma, my mind will become pure; I will leave deceit and crookedness far behind and become honest, upright, and free from falsehood. In every thought, I shall constantly see the Buddhas.” Thinking thus, their hearts are filled with great joy and consolation.

The great bodhisattva further thinks: “In the future I shall attain Buddhahood. Through the Buddhas’ spiritual power, in every world and for the sake of every sentient being, I shall separately manifest the attainment of Perfect Enlightenment. Pure and fearless, I shall utter the great lion’s roar. Through the four great vows extending throughout the Dharma-realm, I shall beat the great Dharma drum, rain down the great Dharma rain, and make the great gift of Dharma. Throughout innumerable kalpas, I shall constantly proclaim the true Dharma and sustain beings with great compassion, never growing weary in the three activities of body, speech, and mind.” Thinking thus, their hearts are filled with great joy and consolation.

These are the great bodhisattva’s ten kinds of great joy and consolation. 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! A great bodhisattva has ten ways of deeply entering the Buddha-Dharma:

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

Entering the various natures of all worlds. Entering the various karmic retributions of all sentient beings. Entering the various practices of all bodhisattvas.

Knowing the succession of all past Buddhas. Knowing the succession of all future Buddhas. Knowing all present Buddhas throughout the ten directions, space, and the Dharma-realm, together with their lands, assemblies, teachings of Dharma, and training of beings.

Knowing mundane teachings, the teachings of the shravakas, the teachings of the pratyekabuddhas, the teachings of the bodhisattvas, and the teachings of the Tathagatas. Although knowing all dharmas without discrimination, they teach all dharmas; because they have entered the Dharma-realm, there is nothing entered, and they never cling to the Dharma as it is taught.

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! A great bodhisattva has ten bases of reliance upon which the bodhisattva relies in practicing the bodhisattva conduct:

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

Relying upon training all sentient beings, the bodhisattva practices the bodhisattva conduct.

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

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

Relying upon adorning and purifying all buddha-lands, the bodhisattva practices the bodhisattva conduct.

Relying upon never abandoning any sentient being, the bodhisattva practices the bodhisattva conduct.

Relying upon deeply entering all paramitas, the bodhisattva practices the bodhisattva conduct.

Relying upon fulfilling all bodhisattva vows, the bodhisattva practices the bodhisattva conduct.

Relying upon the immeasurable resolve for bodhi, the bodhisattva practices the bodhisattva conduct.

Relying upon the bodhi of all Buddhas, the bodhisattva practices the bodhisattva conduct.

The bodhisattva relies upon these in practicing the bodhisattva conduct.

Children of the Buddhas! A great bodhisattva has ten fearless resolves:

The fearless resolve to extinguish all obstructive karma.

The fearless resolve to preserve the true Dharma after a Buddha’s parinirvana.

The fearless resolve to subdue all demons.

The fearless resolve not to cherish body or life.

The fearless resolve to overthrow all erroneous doctrines of non-Buddhist paths.

The fearless resolve to bring joy to all sentient beings.

The fearless resolve to bring joy to all assemblies.

The fearless resolve to train all devas, nagas, and the eight classes of beings.

The fearless resolve to leave the stages of the two vehicles and enter the most profound Dharma.

The fearless resolve to practice the bodhisattva conduct throughout ineffable, ineffably many kalpas without mental weariness or aversion.

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

Children of the Buddhas! A great bodhisattva generates ten resolves free from doubt and has no doubt or confusion concerning any Buddha-Dharma:

The great bodhisattva forms this resolve: “Through generosity, moral discipline, patience, diligence, meditative concentration, wisdom, loving-kindness, compassion, sympathetic joy, and equanimity, I shall gather in all sentient beings.” When forming this resolve, the bodhisattva is resolute and free from doubt.

The bodhisattva further thinks: “When future Buddhas appear in the world, I shall attend upon and make offerings to them all.” When forming this resolve, the bodhisattva is resolute and free from doubt.

The bodhisattva further thinks: “With various wondrous nets of light, I shall universally adorn all worlds.” When forming this resolve, the bodhisattva is resolute and free from doubt.

The bodhisattva further thinks: “Throughout all future kalpas, I shall practice the bodhisattva conduct. All sentient beings—numberless, immeasurable, boundless, unequaled, incalculable, unreckonable, inconceivable, immeasurable, ineffable, and ineffably ineffable, beyond all systems of calculation, extending throughout the Dharma-realm and the realm of space—I shall mature through unsurpassed teachings that transform and train them.” When forming this resolve, the bodhisattva is resolute and free from doubt.

The bodhisattva further thinks: “I shall cultivate the bodhisattva conduct, fulfill the great vows, perfect omniscience, and abide therein.” When forming this resolve, the bodhisattva is resolute and free from doubt.

The bodhisattva further thinks: “For the sake of all worlds everywhere, I shall practice the bodhisattva conduct, becoming the pure light of all dharmas and illuminating all Buddha-Dharmas.” When forming this resolve, the bodhisattva is resolute and free from doubt.

The bodhisattva further thinks: “I shall know that all dharmas are Buddha-Dharma, and shall expound them according to the minds of sentient beings, causing them all to awaken.” When forming this resolve, the bodhisattva is resolute and free from doubt.

The bodhisattva further thinks: “I shall attain the gateway of nonobstruction with respect to all dharmas, because I know that all obstructions are unobtainable.” Such a mind is free from doubt, abides in true nature, and continues until unsurpassed bodhi is attained. When forming this resolve, the bodhisattva is resolute and free from doubt.

The bodhisattva further thinks: “I must know that all dharmas are supramundane, far removed from every false conception and inversion. I shall adorn myself with the one adornment, yet there is nothing adorned. I shall awaken to this by myself, not through another.” When forming this resolve, the bodhisattva is resolute and free from doubt.

The great bodhisattva further thinks: “With respect to all dharmas, I shall attain Supreme Perfect Enlightenment, because I have left behind every false conception and inversion; 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 attained the unconditioned; because I have left behind all verbal expression; and because I abide at the limit of the ineffable realm.” When forming this resolve, the bodhisattva is resolute and free from doubt.

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

Children of the Buddhas! A great bodhisattva has ten inconceivable qualities:

All roots of goodness are inconceivable.

All vows are inconceivable.

Knowing all dharmas to be like illusions is inconceivable.

Generating the resolve for bodhi and cultivating the bodhisattva conduct, while roots of goodness are never lost and there is no discrimination, is inconceivable.

Although deeply entering all dharmas, not attaining cessation because all vows have not yet been fulfilled is inconceivable.

While cultivating the bodhisattva path, manifesting descent from the Tushita Heaven, entry into the womb, birth, renunciation of home, ascetic practice, arrival at the place of awakening, subjugation of the hosts of demons, attainment of Supreme Perfect Enlightenment, turning the wheel of the true Dharma, and entry into great nirvana; freely exercising spiritual transformations without rest; and never abandoning the compassionate vows to rescue and protect sentient beings is inconceivable.

Although able to manifest the Tathagata’s ten powers and freely exercise spiritual transformations, never abandoning the resolve extending throughout the Dharma-realm to teach and transform sentient beings is inconceivable.

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

Knowing that mind is identical with bodhi and that bodhi is identical with mind, and that mind and bodhi are identical with sentient beings, while nevertheless not giving rise to inverted mind, inverted perceptions, or inverted views, is inconceivable.

In every thought, entering the concentration of complete cessation and exhausting all outflows, yet not realizing the ultimate limit and not exhausting roots of goodness associated with outflows; although knowing all dharmas to be free from outflows, knowing the exhaustion of outflows and also knowing their cessation; although knowing that Buddha-Dharma is identical with mundane dharmas and mundane dharmas are identical with Buddha-Dharma, not discriminating mundane dharmas within Buddha-Dharma or Buddha-Dharma within mundane dharmas; knowing that all dharmas enter the Dharma-realm because there is nothing that enters; and knowing that all dharmas are nondual because they never change—this is the great bodhisattva’s tenth inconceivable quality.

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

Children of the Buddhas! A great bodhisattva has ten kinds of skillful esoteric speech:

Skillful esoteric speech concerning all Buddhist scriptures.

Skillful esoteric speech concerning every place of birth.

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

Skillful esoteric speech concerning the karmic retributions of all sentient beings.

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

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

Skillful esoteric speech concerning how, throughout the entire realm of space, worlds are coming into being or passing away in every place, without any vacant space among them.

Skillful esoteric speech concerning how, throughout the entire Dharma-realm and all ten directions, down to the most subtle places, Tathagatas are manifesting initial birth, continuing through the attainment of Buddhahood and entry into great nirvana, filling the Dharma-realm, and are all distinctly perceived.

Skillful esoteric speech concerning the perception that all sentient beings are equally in nirvana because there is no change, while never abandoning the great vows, but bringing to fulfillment all vows for omniscience that have not yet been fulfilled.

Skillful esoteric speech concerning how, although knowing all dharmas and awakening to them without depending upon another, bodhisattvas never abandon spiritual teachers, but increase their reverence for the Tathagata and remain harmoniously united and nondual with spiritual teachers. They cultivate, plant, dedicate, and abide in roots of goodness. Their activity is one, their essential nature is one, their liberation is one, and their accomplishment is one.

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

A great bodhisattva has ten kinds of wisdom of skillful discernment:

The wisdom of skillful discernment that enters all lands.

The wisdom of skillful discernment that enters every place inhabited by sentient beings.

The wisdom of skillful discernment that enters all mental activities of sentient beings.

The wisdom of skillful discernment that enters the faculties and dispositions of all sentient beings.

The wisdom of skillful discernment that enters the karmic retributions of all sentient beings.

The wisdom of skillful discernment that enters all practices of the shravakas.

The wisdom of skillful discernment that enters all practices of the pratyekabuddhas.

The wisdom of skillful discernment that enters all practices of the bodhisattvas.

The wisdom of skillful discernment that enters all mundane dharmas.

The wisdom of skillful discernment that enters all Buddha-Dharmas.

If bodhisattvas abide in these teachings, they will attain the unsurpassed wisdom of all Buddhas that skillfully discerns all dharmas.

Children of the Buddhas! A great bodhisattva has ten ways of entering samadhi:

Entering samadhi in all worlds.

Entering samadhi in the bodies of all sentient beings.

Entering samadhi in all dharmas.

Entering samadhi while seeing all Buddhas.

Entering samadhi while abiding throughout all kalpas.

Entering samadhi while emerging from samadhi and manifesting inconceivable bodies.

Entering samadhi in the bodies of all Buddhas.

Entering samadhi while awakening all sentient beings to equality.

Entering samadhi by entering, in a single thought, the wisdom-samadhis of all bodhisattvas.

Entering samadhi by using unobstructed wisdom, in a single thought, ceaselessly to accomplish all bodhisattva practices and vows.

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

Children of the Buddhas! A great bodhisattva has ten ways of universally entering:

Universally entering sentient beings. Universally entering lands. Universally entering the various forms and appearances of worlds. Universally entering the calamity of fire. Universally entering the calamity of water. Universally entering Buddhas. Universally entering adornments. Universally entering the Tathagata’s body of boundless merit. Universally entering all discourses on the Dharma. Universally entering all offerings made to every Tathagata.

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

Children of the Buddhas! A great bodhisattva has ten gateways of liberation:

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

The gateway of liberation that manifests immeasurable varieties of forms and appearances in all worlds.

The gateway of liberation that brings all worlds into a single buddha-land.

The gateway of liberation that universally empowers the entire realm of sentient beings.

The gateway of liberation that fills all worlds with the adorned bodies of all Buddhas.

The gateway of liberation that sees all worlds within one’s own body.

The gateway of liberation that traverses all worlds in a single thought.

The gateway of liberation that manifests the appearance of all Tathagatas in the world.

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

The gateway of liberation that manifests all the Buddhas’ playful spiritual powers in a single thought.

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

Children of the Buddhas! A great bodhisattva has ten kinds of spiritual knowledge:

The spiritual knowledge of skillful wisdom that recollects past lives.

The unobstructed spiritual knowledge of skillful wisdom of the divine ear.

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

The unobstructed spiritual knowledge of skillful wisdom of observation with the divine eye.

The spiritual knowledge of skillful wisdom that manifests inconceivable great spiritual powers according to the minds of sentient beings.

The spiritual knowledge of skillful wisdom by which a single body appears throughout immeasurable worlds.

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

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

Children of the Buddhas! A great bodhisattva has ten kinds of higher knowledge:

The higher knowledge of skillful wisdom that knows the karmic retributions of all sentient beings.

The higher knowledge of skillful wisdom that knows the pure realm of quiescent cessation, free from conceptual proliferation, of all sentient beings.

The higher knowledge of skillful wisdom that knows that the objects apprehended by all sentient beings have only one characteristic, are all unobtainable, and that all dharmas are like vajra.

The higher knowledge of skillful wisdom that can use immeasurable subtle and wondrous voices resounding throughout the worlds of the ten directions.

The higher knowledge of skillful wisdom that universally destroys every defiled attachment of the mind.

The higher knowledge of skillful wisdom that can use expedient means either to take birth or not to take birth.

The higher knowledge of skillful wisdom that abandons every realm of sensation and perception.

The higher knowledge of skillful wisdom that knows all dharmas to be neither characterized nor uncharacterized, to have one nature yet no nature, and to be nondiscriminated, while nevertheless clearly knowing the various classes of dharmas, discerning and expounding them throughout immeasurable kalpas, abiding in the Dharma-realm, and attaining unsurpassed, complete, perfect enlightenment.

The higher knowledge of skillful wisdom concerning dependent origination knows that the birth of all sentient beings is fundamentally unborn, because it thoroughly understands that taking birth cannot be apprehended. Yet it knows causes, conditions, events, realms, practices, birth, cessation, verbal expressions, delusion, freedom from delusion, inversion, freedom from inversion, defilement, purity, samsara, nirvana, what can be attained, what cannot be attained, attachment, nonattachment, abiding, movement, going, returning, arising, nonarising, loss, liberation, maturation, the faculties, and training.

According to what is appropriate, it teaches and transforms beings in many ways, never forgetting the bodhisattva’s practice. Because bodhisattvas generate the resolve for unsurpassed bodhi solely to benefit sentient beings, they omit no deed undertaken for their sake. Thus, bodhisattvas constantly teach and transform sentient beings without bodily fatigue and without opposing anything done in the world.

The higher knowledge of skillful wisdom that remains unattached to the Buddha and generates no defiled attachment toward the Buddha; remains unattached to the Dharma and generates no defiled attachment toward the Dharma; remains unattached to lands and generates no defiled attachment toward lands; and remains unattached to sentient beings and generates no defiled attachment toward sentient beings. Without perceiving any sentient beings, bodhisattvas nevertheless teach, transform, train, and expound the Dharma to them, yet never abandon their great compassion or great vows.

They see Buddhas, hear the Dharma, and cultivate in accord with it. Relying upon the Tathagatas’ roots of goodness, they reverently make offerings without rest. Through spiritual power, they can cause immeasurable worlds throughout the ten directions to quake, for their vast minds pervade the Dharma-realm.

They know the various methods of teaching the Dharma, the number of sentient beings, the distinctions among sentient beings, the arising of suffering, the cessation of suffering, and that all conditioned activities are like reflected images. Practicing the bodhisattva conduct, they forever sever all fundamental causes of rebirth. Solely to rescue and protect all sentient beings, they practice the bodhisattva conduct, yet there is nothing they do.

In accord with the lineage of all Buddhas, they generate a vast resolve like Mount Sumeru. They know all falsehoods and inversions and enter the gateway of wisdom that knows all modes. Their vast wisdom cannot be shaken, and they will attain perfect enlightenment.

In the ocean of samsara, they equally ferry all sentient beings across.

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

Liberation from afflictions. Liberation from wrong views. Liberation from all grasping. Liberation from the skandhas, ayatanas, and dhatus. Liberation transcending the two vehicles. Liberation through the patient acceptance of the nonarising of dharmas.

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

Liberation of boundless abiding.

Liberation that generates all bodhisattva practices and enters the nondiscriminating stage of Buddhahood.

Liberation that can clearly know all three periods of time in a single thought.

If bodhisattvas abide in these teachings of liberation, they can perform unsurpassed buddha-work, teaching and maturing all sentient beings.

Children of the Buddhas! A great bodhisattva has ten gardens:

Samsara is the bodhisattva’s garden, because the bodhisattva does not become weary of it or abandon it.

Teaching and transforming sentient beings is the bodhisattva’s garden, because the bodhisattva never grows weary.

Abiding throughout all kalpas is the bodhisattva’s garden, because it encompasses the great practices.

Purifying worlds is the bodhisattva’s garden, because they are the bodhisattva’s dwelling places.

All palaces of demons are the bodhisattva’s garden, because the bodhisattva subdues the hosts of demons.

Contemplating the Dharma one has heard is the bodhisattva’s garden, because the bodhisattva observes it in accordance with principle.

The six paramitas, the four means of gathering beings, and the thirty-seven factors of bodhi are the bodhisattva’s garden, because they are the realm in which the legacy of the Compassionate Father is continued.

The ten powers, the four fearlessnesses, the eighteen distinctive qualities, and all other Buddha-Dharmas are the bodhisattva’s garden, because the bodhisattva does not recollect other teachings.

Manifesting the majestic powers, sovereign freedom, and spiritual faculties of all bodhisattvas is the bodhisattva’s garden, because through great spiritual power the bodhisattva turns the wheel of the true Dharma and ceaselessly trains sentient beings.

In a single thought, manifesting the attainment of perfect enlightenment everywhere for the sake of all sentient beings is the bodhisattva’s garden, because the Dharma-body pervades space and all worlds.

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

Children of the Buddhas! A great bodhisattva has ten palaces:

The resolve for bodhi is the bodhisattva’s palace, because it is never forgotten.

The merit and wisdom of the ten wholesome paths of karma are the bodhisattva’s palace, because through them the bodhisattva teaches sentient beings in the desire realm.

The meditative concentrations of the four Brahma abodes are the bodhisattva’s palace, because through them the bodhisattva teaches sentient beings in the form realm.

Birth among the devas of the Pure Abodes is the bodhisattva’s palace, because no afflictions can defile the bodhisattva.

Birth in the formless realm is the bodhisattva’s palace, because through it the bodhisattva causes all sentient beings to leave places of difficulty.

Birth in defiled worlds is the bodhisattva’s palace, because through it the bodhisattva causes all sentient beings to end their afflictions.

Manifesting life in the inner palace among spouse, children, and retinue is the bodhisattva’s palace, because through it the bodhisattva brings to fulfillment those sentient beings who practiced together in the past.

Manifesting the station of a wheel-turning monarch, one of the Four Heavenly Kings, Shakra, or a Brahma king is the bodhisattva’s palace, because through it the bodhisattva trains sentient beings whose minds possess sovereign power.

Abiding in all bodhisattva practices and freely exercising playful spiritual powers is the bodhisattva’s palace, because the bodhisattva skillfully plays in all dhyanas, liberations, samadhis, and wisdoms.

The unsurpassed sovereign empowerment of omniscience bestowed in predictions by all Buddhas is the bodhisattva’s palace, because, adorned with the ten powers, the bodhisattva abides in and freely performs the work of the Dharma King.

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

Children of the Buddhas! A great bodhisattva has ten delights:

Delight in right mindfulness, because the mind is not scattered.

Delight in wisdom, because it discerns all dharmas.

Delight in going to the abodes of all Buddhas, because the bodhisattva never tires of hearing the Dharma.

Delight in the Buddhas, because they fill the ten directions without boundary.

Delight in the bodhisattvas’ sovereign freedom, because they manifest bodies through immeasurable gateways for all sentient beings.

Delight in the gateways of samadhi, because within one gateway of samadhi the bodhisattva enters all gateways of samadhi.

Delight in dharanis, because the bodhisattva receives and retains the Dharma without forgetting it and teaches it again to sentient beings.

Delight in unobstructed eloquence, because the bodhisattva can distinguish and expound upon a single passage or sentence throughout ineffable kalpas without exhausting it.

Delight in attaining perfect enlightenment, because the bodhisattva manifests bodies and attains perfect enlightenment through immeasurable gateways for all sentient beings.

Delight in turning the Dharma wheel, because the bodhisattva overcomes all teachings of divergent paths.

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

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

The adornment of powers, because they cannot be destroyed.

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

The adornment of meanings, because the bodhisattva teaches ineffably many meanings without end.

The adornment of Dharma, because the bodhisattva observes and expounds the eighty-four thousand Dharma practices without forgetting them.

The adornment of vows, because the bodhisattva never retreats from the great vows generated by bodhisattvas.

The adornment of practices, because the bodhisattva cultivates the conduct of Samantabhadra and attains liberation.

The adornment of lands, because the bodhisattva makes all lands into one land.

The adornment of universal sound, because the bodhisattva rains down the Dharma rain throughout all worlds of the Buddhas.

The adornment of sustaining power, because throughout all kalpas the bodhisattva practices countless forms of conduct without interruption.

The adornment of transformation, because within the body of one sentient being, the bodhisattva manifests bodies equal in number to all sentient beings, causing all sentient 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 Dharma adornments.

Children of the Buddhas! A great bodhisattva generates ten immovable minds:

An immovable mind that can relinquish all possessions.

An immovable mind that contemplates and observes all Buddha-Dharmas.

An immovable mind that recollects and makes offerings to all Buddhas.

An immovable mind that vows never to harm or distress any sentient being.

An immovable mind that universally gathers in sentient beings without distinguishing enemy from friend.

An immovable mind that ceaselessly seeks all Buddha-Dharmas.

An immovable mind that practices the bodhisattva conduct throughout as many kalpas as there are sentient beings, without weariness, aversion, or retreat.

An immovable mind that perfects faith rooted in goodness, undefiled faith, pure faith, supremely pure faith, stainless faith, lucid faith, faith that reverently makes offerings to all Buddhas, nonretrogressive faith, inexhaustible faith, indestructible faith, and faith of great joy and courageous vigor.

An immovable mind that perfects the path of expedient means from which omniscience arises.

An immovable mind that, upon hearing the Dharma of all bodhisattva practices, faithfully accepts it without disparagement.

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

Children of the Buddhas! A great bodhisattva has ten ways of never abandoning the profound, vast mind:

Never abandoning the profound, vast mind that fully perfects the bodhi of all Buddhas.

Never abandoning the profound, vast mind that teaches and trains all sentient beings.

Never abandoning the profound, vast mind that perpetuates the lineage of the Buddhas.

Never abandoning the profound, vast mind that draws near to all spiritual teachers.

Never abandoning the profound, vast mind that makes offerings to all Buddhas.

Never abandoning the profound, vast mind wholly devoted to seeking all Dharmas and virtues of the Mahayana.

Never abandoning the profound, vast mind that cultivates pure conduct in the presence of the Buddhas and preserves pure precepts.

Never abandoning the profound, vast mind that draws near to all bodhisattvas.

Never abandoning the profound, vast mind that seeks all Buddha-Dharmas and the expedient means for preserving them.

Never abandoning the profound, vast mind that fulfills all bodhisattva practices and vows and accumulates all Buddha-Dharmas.

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

Children of the Buddhas! A great bodhisattva has ten kinds of wisdom of observation:

The wisdom of observation that skillfully discerns and expounds all dharmas.

The wisdom of observation that clearly knows all roots of goodness throughout the three periods of time.

The wisdom of observation that clearly knows all bodhisattva practices, transformations, and sovereign powers.

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

The wisdom of observation that clearly knows the majestic powers of all Buddhas.

The wisdom of observation that clearly knows all gateways of dharani.

The wisdom of observation that universally proclaims the true Dharma in all worlds.

The wisdom of observation that enters the entire Dharma-realm.

The wisdom of observation that knows all inconceivable things throughout the ten directions.

The wisdom of observation that knows the unobstructed light of wisdom of all Buddha-Dharmas.

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

Children of the Buddhas! A great bodhisattva has ten teachings of Dharma:

Teaching that all dharmas arise from conditions.

Teaching that all dharmas are like illusions.

Teaching that all dharmas are without opposition.

Teaching that all dharmas are boundless.

Teaching that all dharmas are without reliance.

Teaching that all dharmas are like vajra.

Teaching that all dharmas are suchness itself.

Teaching that all dharmas are quiescent.

Teaching that all dharmas are liberation.

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

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

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

Purity of profound mind. Purity through the elimination of 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 all bodhisattva wisdom. Purity of receiving all bodhisattva disciplines. Purity of fully accomplishing unsurpassed bodhi, the thirty-two marks adorned by a hundred merits, the pure Dharma, and all roots of goodness.

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

Children of the Buddhas! A great bodhisattva has ten seals:

The great bodhisattva knows the suffering of suffering, the suffering of decay, and the suffering of conditioned formations; wholeheartedly seeks the Buddha-Dharma without becoming indolent; practices the bodhisattva conduct without weariness or laziness; remains unafraid; never abandons the great vow to seek omniscience; remains steadfast and nonretrogressive; and ultimately attains unsurpassed bodhi. This is the first seal.

When the great bodhisattva sees ignorant and deranged sentient beings who humiliate and revile the bodhisattva with harsh and vile words or inflict injury with knives, clubs, tiles, or stones, the bodhisattva never abandons the bodhisattva resolve because of this. Instead, the bodhisattva remains patient and gentle, devotedly cultivates the Buddha-Dharma, abides on the supreme path, and enters the stage beyond ordinary birth. This is the second seal.

When the great bodhisattva hears the most profound Buddha-Dharma corresponding to omniscience, the bodhisattva can, through personal wisdom, deeply believe, patiently accept, understand, and enter it. This is the third seal.

The great bodhisattva further thinks: “I have generated the profound resolve to seek omniscience. I shall become a Buddha and attain unsurpassed bodhi. All sentient beings transmigrate through the five destinies and undergo immeasurable suffering. I shall also cause them to generate the resolve for bodhi, to have profound faith and joy, and diligently to cultivate with steadfast, nonretrogressive vigor.” This is the fourth seal.

The great bodhisattva knows that the Tathagata’s wisdom is boundless and therefore does not attempt to measure it by limits. All words and letters uttered in the world have limits and can never comprehend the Tathagata’s wisdom. This is the fifth seal.

Regarding unsurpassed bodhi, the great bodhisattva has the most excellent aspiration, the most profound aspiration, an expansive aspiration, a great aspiration, manifold aspirations, an unsurpassed aspiration, the highest aspiration, an unwavering aspiration, an aspiration that demons, followers of non-Buddhist paths, and their retinues cannot destroy, and a nonretrogressive aspiration to seek omniscience. Abiding in these aspirations, the bodhisattva ultimately never retreats from unsurpassed bodhi. This is the sixth seal.

In practicing the bodhisattva conduct, the great bodhisattva does not concern himself with body or life, and nothing can obstruct him, because he has generated the resolve directed toward omniscience; because the nature of omniscience is constantly present before him; because he has attained the wisdom-light of all Buddhas; because he will never abandon the Buddhas’ bodhi; and because he will never abandon spiritual teachers. This is the seventh seal.

If the great bodhisattva sees good men or good women progressing toward the Mahayana, the bodhisattva causes their resolve to seek the Buddha-Dharma to increase, causes them to abide in all roots of goodness, causes them to embrace the mind of omniscience, and causes them never to retreat from unsurpassed bodhi. This is the eighth seal.

The great bodhisattva causes all sentient beings to attain a mind of equality, urges them diligently to cultivate the path to omniscience, and, with a mind of great compassion, teaches them the Dharma, causing them ultimately never to retreat from unsurpassed, complete, perfect enlightenment. This is the ninth seal.

The great bodhisattva shares the same roots of goodness as the Buddhas of the three periods of time, perpetuates the lineage of all Buddhas, and ultimately attains the wisdom that knows all modes. This is the tenth seal.

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

Children of the Buddhas! A great bodhisattva has ten illuminations of wisdom:

The illumination of wisdom that is certain of attaining unsurpassed, complete, perfect enlightenment.

The illumination of wisdom that sees all Buddhas.

The illumination of wisdom that sees all sentient beings die here and take birth elsewhere.

The illumination of wisdom that understands all sutras and Dharma gateways.

The illumination of wisdom that relies upon spiritual teachers, generates the resolve for bodhi, and accumulates roots of goodness.

The illumination of wisdom that manifests all Buddhas.

The illumination of wisdom that teaches all sentient beings and causes them to abide on the stage of the Tathagata.

The illumination of wisdom that expounds inconceivably vast Dharma gateways.

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

The illumination of wisdom that perfects all paramitas.

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

Children of the Buddhas! A great bodhisattva has ten unequaled abidings with which no sentient being, shravaka, or pratyekabuddha can compare:

Although the great bodhisattva contemplates ultimate reality, the bodhisattva does not realize it as a final attainment, because all vows have not yet been fully accomplished. This is the first unequaled abiding.

The great bodhisattva plants roots of goodness coextensive with the Dharma-realm, yet does not grasp even the slightest thing within it. This is the second unequaled abiding.

The great bodhisattva cultivates the bodhisattva conduct while knowing it to be like a magical transformation, because all dharmas are quiescent and extinct, yet does not doubt the Buddha-Dharma. This is the third unequaled abiding.

Although the great bodhisattva has left behind mundane false conceptions, the bodhisattva can intentionally practice the bodhisattva conduct throughout ineffable kalpas and fulfill the great vows, never once generating weariness or aversion in the interval. This is the fourth unequaled abiding.

The great bodhisattva has no attachment to any dharma, because the intrinsic nature of all dharmas is quiescent and extinct. Yet the bodhisattva does not realize nirvana, because the path of omniscience has not yet been fulfilled. This is the fifth unequaled abiding.

The great bodhisattva knows that all kalpas are not kalpas, yet truthfully teaches the numbers of all kalpas. This is the sixth unequaled abiding.

The great bodhisattva knows that all dharmas are uncreated, yet does not abandon the cultivation of the path and practices in seeking all Buddha-Dharmas. This is the seventh unequaled abiding.

The great bodhisattva knows that the three realms are mind-only and that the three periods of time are mind-only, yet clearly knows that mind to be immeasurable and boundless. This is the eighth unequaled abiding.

For the sake of a single sentient being, the great bodhisattva practices the bodhisattva conduct throughout ineffable kalpas, wishing to cause that being to abide on the stage of omniscience. As for one sentient being, so too for all sentient beings, without weariness. This is the ninth unequaled abiding.

Although the great bodhisattva’s cultivation is complete, the bodhisattva does not realize bodhi. The bodhisattva thinks: “My cultivation has always been for the sake of sentient beings. Therefore, I must long remain in samsara, using expedient means to benefit them and cause them all to abide on 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-Dharmas.