大方廣佛華嚴經

Children of the Buddha! Great bodhisattvas have ten kinds of pure giving:

Impartial giving, because they do not discriminate among sentient beings.

Giving according to others’ wishes, because they fulfill what is sought and desired.

Undisturbed giving, because they enable others to obtain benefit.

Appropriate giving, because they know what is superior, middling, and inferior.

Non-abiding giving, because they do not seek karmic reward.

Open-handed giving, because their minds harbor no attachment or regret.

Giving everything, because it is ultimately pure.

Giving dedicated to bodhi, because it transcends both the conditioned and the unconditioned.

Giving that teaches and transforms sentient beings, because they never abandon them, even until they reach the place of enlightenment.

Giving pure in the three spheres, because with right mindfulness they contemplate the giver, the recipient, and the gift as being like empty space.

If bodhisattvas abide in these dharmas, they attain the Tathagata’s unsurpassed, vast, and pure giving.

Children of the Buddha! Great bodhisattvas have ten kinds of pure morality:

Pure morality of body, because they guard against the three bodily evils.

Pure morality of speech, because they remain free from the four faults of speech.

Pure morality of mind, because they remain free from greed, anger, and wrong views.

Pure morality that does not violate any precept, because it makes them honored leaders among all humans and devas.

Pure morality that safeguards the aspiration for bodhi, because they do not delight in the Lesser Vehicle.

Pure morality that preserves the regulations established by the Tathagata, because they give rise to great apprehension even regarding the most subtle offense.

Pure morality that secretly protects and upholds, because they skillfully rescue sentient beings who violate the precepts.

Pure morality that commits no evil whatsoever, because they vow to cultivate all wholesome dharmas.

Pure morality that remains free from all contaminated views and attachments, because they do not cling to morality.

Pure morality that protects all sentient beings, because it arouses great compassion.

If bodhisattvas abide in these dharmas, they attain the Blessed One Tathagata’s unsurpassed and faultless pure morality.

Children of the Buddha! Great bodhisattvas have ten kinds of pure patience:

Pure patience that peacefully endures abuse and humiliation, because it safeguards all sentient beings.

Pure patience that peacefully endures blades and clubs, because it skillfully protects both oneself and others.

Pure patience that gives rise to neither anger nor harm, because the mind remains unmoved.

Pure patience that does not reproach the lowly, because those who are superior can be magnanimous.

Pure patience that rescues and liberates all who come seeking refuge, because one relinquishes one’s own body and life.

Pure patience that remains free from pride, because one does not slight those who have not yet learned.

Pure patience that feels no anger when injured, destroyed, or slandered, because one contemplates such things as illusions.

Pure patience that does not retaliate when harmed, because one perceives neither self nor other.

Pure patience that does not follow the afflictions, because it remains detached from all objects of experience.

Pure patience that accords with the bodhisattva’s true wisdom knowing that all things are unborn, because, without being taught by others, one enters the realm of omniscience.

If bodhisattvas abide in these dharmas, they attain the unsurpassed Dharma-patience of all Buddhas, realized without awakening through another.

Children of the Buddha! Great bodhisattvas have ten kinds of pure diligence:

Pure diligence of body, because they attend upon and make offerings to Buddhas, bodhisattvas, teachers, and elders, honoring fields of merit without ever retreating.

Pure diligence of speech, because they extensively expound to others the Dharma they have heard and praise the virtues of the Buddhas without weariness.

Pure diligence of mind, because they can skillfully enter and emerge from loving-kindness, compassion, sympathetic joy, equanimity, meditative concentration, liberation, and the various samadhis without rest.

Pure diligence of an upright mind, because, without deceit, flattery, crookedness, or falsity, they diligently cultivate all things without retreating.

Pure diligence of an ever-advancing mind, because they constantly seek ever-higher wisdom and aspire to fulfill all pure dharmas.

Pure diligence that never lets anything be in vain, because it embraces giving, morality, patience, extensive learning, and heedfulness, and never stops midway until bodhi is attained.

Pure diligence that subdues all maras, because it can entirely eliminate greed and desire, anger and hatred, ignorance, wrong views, all afflictions, hindrances, and entanglements.

Pure diligence that fully perfects the radiance of wisdom: whatever they do, they examine it skillfully and bring it to completion, allowing no later regret, and thereby attain the distinctive qualities of a Buddha.

Pure diligence that neither comes nor goes, because they attain wisdom in accord with reality and enter the gateway to the Dharma realm; body, speech, and mind are all equal, and they understand that characteristics are themselves non-characteristics, without attachment.

Pure diligence that perfects the light of Dharma, because they transcend all stages and receive consecration from the Buddha; with an uncontaminated body, they manifest passing away, conception, birth, renunciation, attainment of the Way, teaching the Dharma, and entering nirvana, thus fully accomplishing the practices of Samantabhadra.

If bodhisattvas abide in these dharmas, they attain the Tathagata’s unsurpassed, great, and pure diligence.

Children of the Buddha! Great bodhisattvas have ten kinds of pure meditation:

Pure meditation that always delights in renunciation, because it relinquishes all possessions.

Pure meditation through obtaining true spiritual friends, because they instruct one in the right path.

Pure meditation that dwells in an aranya and patiently endures wind and rain, because it remains free from self and what belongs to self.

Pure meditation that withdraws from noisy crowds, because it always delights in tranquility.

Pure meditation in which the activities of the mind are gentle and well-regulated, because it guards the faculties.

Pure meditation in which mind and wisdom are quiescent, because no sounds or obstacles to meditative concentration can disturb it.

Pure meditation of skillful means for awakening to the Way, because it contemplates all things and directly realizes them.

Pure meditation that remains free from craving and attachment, because it does not abandon the realm of desire.

Pure meditation that gives rise to higher knowledge, because it knows the capacities and dispositions of all sentient beings.

Pure meditation of sovereign, playful freedom, because it enters the Buddha’s samadhi and knows selflessness.

If bodhisattvas abide in these dharmas, they attain the Tathagata’s unsurpassed, great, and pure meditation.

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

Pure wisdom that knows all causes, because it does not deny their results and recompenses.

Pure wisdom that knows all conditions, because it does not contradict their convergence.

Pure wisdom that knows neither annihilation nor permanence, because it comprehends dependent origination entirely in accordance with reality.

Pure wisdom that eliminates all views and attachments, because it neither grasps nor rejects the characteristics of sentient beings.

Pure wisdom that contemplates the mental activities of all sentient beings, because it clearly knows them to be like illusions.

Pure wisdom of vast eloquence, because it distinguishes all dharmas and answers questions without obstruction.

Pure wisdom that cannot be known by any mara, non-Buddhist practitioner, shravaka, or pratyekabuddha, because it penetrates deeply into the Tathagata’s wisdom.

Pure wisdom that sees the Buddha’s subtle and wondrous Dharma-body, sees the originally pure nature of all sentient beings, sees all dharmas as utterly quiescent, and sees all worlds as equal to empty space, because it knows all characteristics without obstruction.

Pure wisdom in which all dharanis, eloquence, and skillful means reach the other shore, because it enables one to attain supreme omniscience.

Pure wisdom of adamantine knowledge corresponding in a single thought-moment, which comprehends the equality of all dharmas, because it attains the most honored wisdom of all dharmas.

If bodhisattvas abide in these dharmas, they attain the Tathagata’s great and unobstructed wisdom.

Children of the Buddha! Great bodhisattvas have ten kinds of pure loving-kindness:

Pure loving-kindness with an impartial mind, because it universally embraces sentient beings without discrimination.

Beneficial pure loving-kindness, because whatever it does, it causes others to rejoice.

Pure loving-kindness that embraces others as oneself, because it ultimately leads them all beyond birth and death.

Pure loving-kindness that does not abandon the world, because the mind continually attends to and accumulates roots of virtue.

Pure loving-kindness that can lead to liberation, because it enables all sentient beings to eliminate every affliction.

Pure loving-kindness that gives rise to bodhi, because it causes all sentient beings to arouse the aspiration to seek omniscience.

Pure loving-kindness unobstructed in the world, because it emits great radiance that shines universally and impartially.

Pure loving-kindness that fills all of space, reaching every place in order to protect and rescue sentient beings.

Pure loving-kindness grounded in conditions of Dharma, for all dharmas are truly suchness.

Pure loving-kindness without conditions, through entering the bodhisattva's freedom from the nature of birth.

If bodhisattvas abide in these teachings, they attain the Tathagata's vast and unsurpassed pure loving-kindness.

Children of the Buddha! A great bodhisattva has ten kinds of pure compassion:

Pure compassion without companions, because one alone brings forth this resolve.

Pure compassion that never grows weary, because one undergoes suffering in place of all sentient beings without regarding it as hardship.

Pure compassion that takes birth in places of adversity, in order to liberate sentient beings in adversity.

Pure compassion that takes birth in favorable destinies, in order to demonstrate impermanence.

Pure compassion for sentient beings fixed in error, because for many kalpas one never abandons the great vow.

Pure compassion that is not attached to one's own happiness, because one bestows happiness universally upon sentient beings.

Pure compassion that seeks no repayment, because one cultivates a pure mind.

Pure compassion capable of dispelling delusion, because one teaches the Dharma as it truly is.

A great bodhisattva knows that the intrinsic nature of all dharmas is pure, unattached, and free from affliction, yet sentient beings undergo various sufferings because they are pervaded by the defilements. Having known this, the bodhisattva gives rise to great compassion for sentient beings, called intrinsic purity, and expounds for them the stainless, pure, and luminous Dharma.

A great bodhisattva knows that all dharmas are like the tracks of birds flying through empty space. Blind in their delusion, sentient beings are unable to contemplate and clearly know the dharmas. The bodhisattva therefore gives rise to a mind of great compassion called true wisdom and reveals to them the Dharma of nirvana. If bodhisattvas abide in these teachings, they attain the Tathagata's vast and unsurpassed pure compassion.

Children of the Buddha! A great bodhisattva has ten kinds of pure joy:

Pure joy in bringing forth the mind of bodhi.

Pure joy in relinquishing all possessions.

Pure joy in neither loathing nor abandoning sentient beings who violate the precepts, but teaching and transforming them so that they attain accomplishment.

Pure joy in patiently enduring the evil committed by sentient beings while vowing to liberate them.

Pure joy in relinquishing one's body to seek the Dharma without giving rise to regret.

Pure joy in personally renouncing sensual pleasures and always delighting in the joy of Dharma.

Pure joy in causing all sentient beings to renounce the pleasures of material sustenance and always delight in the joy of Dharma.

Pure joy in reverently making offerings upon seeing the Buddhas, never becoming weary or satisfied, and abiding in the equality of the dharmadhatu.

Pure joy in causing all sentient beings to delight in freely entering and emerging from dhyana, liberation, and samadhi.

Pure joy in wholeheartedly delighting in and completely fulfilling the practices that accord with all the ascetic disciplines of the bodhisattva path, thereby realizing the Sage's quiescent and unmoving concentration and wisdom.

If bodhisattvas abide in these teachings, they attain the Tathagata's vast and unsurpassed pure joy.

Children of the Buddha! A great bodhisattva has ten kinds of pure equanimity:

Pure equanimity whereby, when all sentient beings respectfully make offerings, the bodhisattva does not give rise to attachment.

Pure equanimity whereby, when all sentient beings slight, disparage, and humiliate the bodhisattva, the bodhisattva does not give rise to anger or resentment.

Pure equanimity whereby one constantly moves through the world without being defiled by the eight worldly dharmas.

Pure equanimity whereby one waits for the proper time to teach and liberate sentient beings who are vessels for the Dharma, while harboring no aversion toward sentient beings who are not vessels for the Dharma.

Pure equanimity whereby one does not seek the dharmas of those in training or beyond training in the Two Vehicles.

Pure equanimity whereby the mind always remains far removed from every sensual pleasure conducive to defilement.

Pure equanimity whereby one does not praise followers of the Two Vehicles for growing weary of and abandoning samsara.

Pure equanimity whereby one remains completely removed from all worldly speech, speech not pertaining to nirvana, speech not conducive to freedom from desire, speech contrary to principle, speech that troubles others, speech of the shravakas, speech of the pratyekabuddhas, and even all things that obstruct the bodhisattva path.

Pure equanimity whereby, when sentient beings possess mature faculties and have developed mindfulness and wisdom but do not yet know the supreme Dharma, one waits for the proper time to teach and liberate them.

Pure equanimity whereby, when sentient beings formerly taught and transformed by a bodhisattva can be subdued only upon reaching the stage of Buddhahood, the bodhisattva likewise waits for the proper time.

Pure equanimity whereby, toward the two foregoing kinds of sentient beings, the bodhisattva entertains no concepts of high or low, acceptance or rejection, remains far removed from all discrimination, constantly abides in right concentration, enters Dharma as it truly is, and attains patient acceptance of mind.

If bodhisattvas abide in these teachings, they attain the Tathagata's vast and unsurpassed pure equanimity.

Children of the Buddha! A great bodhisattva has ten meanings:

The meaning of extensive learning, because one steadfastly cultivates and practices.

The meaning of Dharma, because one skillfully reflects, discerns, and selects.

The meaning of emptiness, because it is the emptiness of ultimate truth.

The meaning of quiescence, because one departs from clamorous crowds.

The meaning of the inexpressible, because one does not cling to any language.

The meaning of suchness as it truly is, because one comprehends the equality of the three times.

The meaning of the dharmadhatu, because all dharmas are of a single flavor.

The meaning of true suchness, because all Tathagatas enter it in accord.

The meaning of the ultimate limit of reality, because one clearly knows the ultimate as it truly is.

The meaning of great parinirvana, because one extinguishes all suffering while cultivating the bodhisattva practices.

If bodhisattvas abide in these teachings, they attain the unsurpassed meaning of omniscience.

Children of the Buddha! A great bodhisattva has ten dharmas:

The true Dharma, because one practices in accordance with what is taught.

The Dharma of freedom from grasping, because one abandons both the grasper and the grasped.

The Dharma of non-contention, because it is free from every deluded dispute.

The Dharma of quiescent extinction, because it extinguishes every affliction.

The Dharma of freedom from desire, because all craving and desire are completely eliminated.

The Dharma of non-discrimination, because discriminatory grasping at conditions is permanently ended.

The unborn Dharma, because it is unmoving like empty space.

The unconditioned Dharma, because it is free from the characteristics of arising, abiding, and cessation.

The Dharma of intrinsic nature, because its own nature is undefiled and pure.

The Dharma of nirvana that relinquishes all upadhi, because it can give rise to the uninterrupted cultivation of all bodhisattva practices.

If bodhisattvas abide in these teachings, they attain the Tathagata's vast and unsurpassed Dharma.

Children of the Buddha! A great bodhisattva has ten meritorious provisions that aid the path:

Encouraging sentient beings to bring forth the mind of bodhi is a bodhisattva's meritorious provision that aids the path, because it ensures that the lineage of the Three Jewels is never severed.

Following the Ten Dedications is a bodhisattva's meritorious provision that aids the path, because it brings an end to all unwholesome dharmas and accumulates all wholesome dharmas.

Instruction through wisdom is a bodhisattva's meritorious provision that aids the path, because it surpasses the merit of the three realms.

An unwearied mind is a bodhisattva's meritorious provision that aids the path, because it ultimately liberates all sentient beings.

Relinquishing all internal and external possessions is a bodhisattva's meritorious provision that aids the path, because one is not attached to anything.

Diligently advancing without retreat in order to perfect the excellent marks and characteristics is a bodhisattva's meritorious provision that aids the path, because one establishes an unrestricted great act of giving.

Dedicating the three grades of wholesome roots—superior, intermediate, and inferior—to unsurpassed bodhi with a mind that regards none as light or weighty is a bodhisattva's meritorious provision that aids the path, because it accords with skillful means.

Giving rise to great compassion, without contempt or disdain, toward inferior and unwholesome sentient beings fixed in error is a bodhisattva's meritorious provision that aids the path, because one constantly brings forth the great vows of a great being.

Reverently making offerings to all Tathagatas, regarding all bodhisattvas as Tathagatas, and causing all sentient beings to rejoice is a bodhisattva's meritorious provision that aids the path, because one steadfastly upholds one's original resolve and vows.

Throughout innumerable kalpas, a great bodhisattva accumulates wholesome roots and personally seeks to realize unsurpassed bodhi as though it lay in the palm of the hand, yet first gives them all away to all sentient beings without sorrow or regret. The bodhisattva's mind is as vast as the realm of empty space. This is a bodhisattva's meritorious provision that aids the path, because it gives rise to the wisdom that realizes the great Dharma.

If bodhisattvas abide in these, they will fully possess the Tathagata’s vast and unsurpassed merit and virtue.

Children of the Buddha! A great bodhisattva has ten provisions that aid the path of wisdom:

Drawing near to true good and wise spiritual friends of great learning; revering, making offerings to, honoring, and bowing to them; complying with them in all matters and never disobeying their instructions. This is the first provision that aids the path of wisdom, because it is entirely upright and free from falsehood.

Forever abandoning arrogance and pride; always practicing humility and reverence; being neither coarse nor violent in the three karmic activities of body, speech, and mind; being gentle, harmonious, virtuous, and compliant, without deceit or crookedness. This is the second provision that aids the path of wisdom, because it enables the bodhisattva’s person to become a vessel of the Dharma.

Maintaining mindfulness and wisdom in constant awareness, never becoming scattered or confused; possessing a sense of shame and moral dread; being gentle, with the mind peaceful and unmoving; constantly recollecting the six objects of mindfulness; always practicing the six principles of harmonious respect; and always compliantly abiding in the six steadfast dharmas. This is the third provision that aids the path of wisdom, because it serves as a skillful means for the ten kinds of wisdom.

Delighting in the Dharma and its meaning, taking the Dharma as one’s joy; always delighting in listening attentively to the true Dharma without weariness or satisfaction; abandoning worldly theories and worldly discourse; single-mindedly listening to and accepting supramundane teachings; distancing oneself from the Lesser Vehicle and entering the wisdom of the Great Vehicle. This is the fourth provision that aids the path of wisdom, because one single-mindedly retains it without distraction or agitation.

Single-mindedly undertaking the six paramitas; having brought the four brahmaviharas to maturity through practice; skillfully cultivating all teachings of illumination in accord with them; diligently consulting the wise and discerning; distancing oneself from evil destinies and turning toward wholesome paths; always delighting in proper mindfulness and contemplation; subduing one’s own mind and guarding the minds of others. This is the fifth provision that aids the path of wisdom, because one steadfastly cultivates true practices.

Always delighting in emancipation and not clinging to the three realms; constantly observing one’s own mind so that evil thoughts never arise; having completely ended the three kinds of discursive contemplation; ensuring that the three karmic activities are all wholesome; and decisively understanding the intrinsic nature of the mind. This is the sixth provision that aids the path of wisdom, because it enables both oneself and others to attain purity of mind.

Contemplating the five skandhas as being like illusions, the eighteen dhatus as being like venomous snakes, and the twelve ayatanas as being like empty space; contemplating all dharmas as illusions, mirages, the moon in water, dreams, shadows, echoes, reflected images, paintings in empty space, whirling firebrands, the colors of rainbows and clouds, or the light of the sun and moon—without characteristics or form, neither permanent nor annihilated, neither coming nor going, and having no abiding place. By contemplating in this way, one knows that all dharmas are unborn and unceasing. This is the seventh provision that aids the path of wisdom, because one knows the empty and quiescent nature of all dharmas.

A great bodhisattva hears that all dharmas are without self, sentient being, living being, pudgala, mind, object, greed, anger, delusion, body, entity, master, relativity, attachment, or activity; that in this way, all are utterly nonexistent and ultimately return to quiescent cessation. Having heard this, the bodhisattva has profound faith, neither doubting nor disparaging it. This is the eighth provision that aids the path of wisdom, because it enables the accomplishment of perfect knowledge and understanding.

A great bodhisattva skillfully disciplines the faculties and cultivates in accordance with principle, constantly abiding in serenity and insight, with mind and thought tranquil. No stirring thought ever arises. There is no self, no person, no agent, and no action; no attachment to the conception of self and no attachment to the karma of self; there are no flaws or fissures, nor is there any attainment of patience in this.

The three karmic activities of body, speech, and mind neither come nor go. There is neither vigor nor courageous exertion. The bodhisattva contemplates all sentient beings and all dharmas as equal, while abiding nowhere.

There is neither this shore nor the other shore; the natures of this shore and the other shore are transcended. They come from nowhere and go nowhere. The bodhisattva always contemplates in this manner with wisdom.

This is the ninth provision that aids the path of wisdom, because one reaches the other shore beyond discriminating characteristics.

Because a great bodhisattva sees dependent origination, the bodhisattva sees the purity of dharmas. Because the bodhisattva sees the purity of dharmas, the bodhisattva sees the purity of lands. Because the bodhisattva sees the purity of lands, the bodhisattva sees the purity of empty space. Because the bodhisattva sees the purity of empty space, the bodhisattva sees the purity of the Dharma-realm. Because the bodhisattva sees the purity of the Dharma-realm, the bodhisattva sees the purity of wisdom. This is the tenth provision that aids the bodhisattva’s path of wisdom, because one cultivates and accumulates all-wisdom.

If bodhisattvas abide in these ten dharmas, they will attain the Tathagata’s subtle, wondrous, pure, and unobstructed wisdom concerning all dharmas.

Children of the Buddha! A great bodhisattva has ten accomplishments in knowledge:

The accomplishment in knowledge of skillfully distinguishing all dharmas.

The accomplishment in knowledge of not clinging to any dharma.

The accomplishment in knowledge of abandoning inverted views.

The accomplishment in knowledge whereby the light of wisdom illuminates all faculties.

The accomplishment in knowledge of skillfully arousing right effort.

The accomplishment in knowledge of deeply entering the wisdom of ultimate truth.

The accomplishment in knowledge of extinguishing karma and afflictions, thereby attaining the knowledge of exhaustion and the knowledge of non-arising.

The accomplishment in knowledge whereby the wisdom of the divine eye skillfully observes.

The accomplishment in knowledge whereby the recollection of past lives clearly knows former times.

The accomplishment in knowledge whereby the wisdom of the superknowledge of the exhaustion of outflows ends the outflows of sentient beings.

If bodhisattvas abide in these dharmas, they will attain the Tathagata’s unsurpassed great illumination concerning all Buddha-Dharmas.

Children of the Buddha! A great bodhisattva has ten ways of seeking the Dharma:

Seeking the Dharma with an upright mind, because one is free from flattery and deception.

Seeking the Dharma with vigor, because one distances oneself from indolence and contemptuous pride.

Seeking the Dharma with single-minded resolve, because one does not cherish body or life.

Seeking the Dharma in order to eliminate the afflictions of all sentient beings, because one does not seek fame, profit, or reverence.

Seeking the Dharma in order to benefit oneself, others, and all sentient beings, because one does not seek only one’s own benefit.

Seeking the Dharma in order to enter wisdom, because one does not delight merely in words and letters.

Seeking the Dharma in order to escape birth and death, because one does not crave worldly pleasures.

Seeking the Dharma in order to liberate sentient beings, because one has generated the mind of bodhi.

Seeking the Dharma in order to resolve the doubts of all sentient beings, because one wishes to free them from uncertainty.

Seeking the Dharma in order to perfect the Buddha-Dharma, because one does not delight in the other vehicles.

If bodhisattvas abide in these dharmas, they will attain great wisdom concerning all Buddha-Dharmas without being taught by others.

Children of the Buddha! A great bodhisattva has ten dharmas of clear understanding:

Following worldly conventions and nurturing roots of goodness: this is the clear understanding of dharmas possessed by ordinary beginners.

Attaining unobstructed, indestructible faith and awakening to the intrinsic nature of all dharmas: this is the clear understanding of dharmas possessed by a person who practices in accordance with faith.

Diligently cultivating the true Dharma and abiding in accordance with the true Dharma: this is the clear understanding of dharmas possessed by a person who practices in accordance with Dharma.

Distancing oneself from the eight wrong paths and proceeding toward the Noble Eightfold Path: this is the clear understanding of dharmas possessed by the eighth person.

Eliminating the fetters, ending the outflows of birth and death, and seeing ultimate truth: this is the clear understanding of dharmas possessed by a stream-enterer.

Contemplating desires as calamities and knowing that one will return only once: this is the clear understanding possessed by a once-returner.

Having no attachment to the three realms, seeking to exhaust all outflows, and not giving rise to even a single thought of craving or attachment toward any dharma of rebirth: this is the clear understanding of dharmas possessed by a non-returner.

Realizing the six superknowledges and fully attaining the eight liberations, nine meditative absorptions, and four unobstructed eloquences: this is the clear understanding of dharmas possessed by an arhat.

Naturally delighting in contemplating the single flavor of dependent origination; keeping the mind constantly quiescent; being content and having few concerns; awakening through one’s own realization rather than through others; and attaining the gateways of superknowledge and wisdom: this is the clear understanding of dharmas possessed by a pratyekabuddha.

Possessing vast wisdom and keen, luminous faculties; always delighting in liberating all sentient beings; diligently cultivating merit, wisdom, and the dharmas that aid the path; and perfectly fulfilling all the Tathagata’s meritorious qualities of the ten powers and four fearlessnesses: this is the clear understanding of dharmas possessed by a bodhisattva.

If bodhisattvas abide in these dharmas, they will attain the great and unsurpassed wisdom of the Tathagata that clearly understands the capacities of persons.

Children of the Buddha! A great bodhisattva has ten practices of cultivation:

To revere and honor spiritual benefactors is a practice of bodhisattvas.

Always to receive awakening from the devas is a practice of bodhisattvas.

Always to possess a sense of shame and moral dread before the Buddhas is a practice of bodhisattvas.

To have compassion for sentient beings and not abandon birth and death is a practice of bodhisattvas.

To carry every undertaking through to completion with an unwavering mind is a practice of bodhisattvas.

To remain single-mindedly mindful of the bodhisattvas who have aroused the Mahayana mind and diligently cultivate and study is a practice of bodhisattvas.

To depart far from wrong views and diligently seek the right path is a practice of bodhisattvas.

To subdue and destroy all maras, karma, and afflictions is a practice of bodhisattvas.

To know whether the faculties and dispositions of sentient beings are superior or inferior, teach them the Dharma accordingly, and establish them on the ground of Buddhahood is a practice of bodhisattvas.

To abide in the vast and boundless Dharma realm, eradicate afflictions, and purify the body is a practice of bodhisattvas.

If bodhisattvas abide in these practices, they attain the Tathagata’s unsurpassed practice.

Disciples of the Buddha! Great bodhisattvas have ten kinds of mara:

The mara of the five skandhas, because they give rise to grasping.

The mara of afflictions, because they perpetually defile.

The mara of karma, because it can obstruct.

The mara of the mind, because it gives rise to pride.

The mara of death, because it causes one to leave the place of birth.

The celestial mara, because it is arrogant, insolent, and unrestrained.

The mara of roots of goodness, because they are constantly grasped.

The mara of samadhi, because one becomes long attached and intoxicated by it.

The mara of spiritual benefactors, because it gives rise to an attached mind.

The mara of wisdom concerning the Dharma of bodhi, because one does not wish to relinquish it.

Great bodhisattvas should employ skillful means and swiftly seek to depart far from these ten kinds of mara.

Disciples of the Buddha! Great bodhisattvas have ten kinds of mara deeds:

To forget the mind of bodhi while cultivating roots of goodness—this is a mara deed.

To practice giving with an ill will; to uphold the precepts with anger; to abandon those of evil disposition; to distance oneself from the indolent; to disdain those whose minds are confused; and to scorn those of corrupt wisdom—these are mara deeds.

To become miserly in mind regarding the profound Dharma and refuse to teach it to those capable of being transformed; yet, upon receiving wealth, honor, and offerings, forcibly to teach even those who are not vessels for the Dharma—this is a mara deed.

To take no pleasure in listening to the teachings on the paramitas; even if one hears them taught, not to practice them; and even if one practices them, to be mostly indolent. Because of indolence, one’s resolve and aspiration become weak and inferior, and one does not seek the Dharma of unsurpassed great bodhi. This is a mara deed.

To distance oneself from spiritual benefactors, draw near to evil companions, delight in seeking the Two Vehicles, take no pleasure in undergoing birth, and cherish only the desireless peace and serenity of nirvana—this is a mara deed.

To become angry with bodhisattvas, glare at them maliciously, seek out their faults in order to recount their failings, and obstruct the wealth and offerings made to them—this is a mara deed.

To slander the true Dharma and take no pleasure in listening to it; even if one hears it, immediately to conceal it; to feel no respect upon seeing a teacher of the Dharma; and to regard one’s own words as right and another’s as wrong—this is a mara deed.

To delight in studying worldly theories, ingenious arts, and literary composition; to expound the profound Dharma while concealing and glorifying the Two Vehicles; or to transmit sublime principles to those who ought not to be taught, thereby departing far from bodhi and abiding in a wrong path—this is a mara deed.

To delight always in drawing near to and making offerings to those who have attained liberation and peace, while refusing to approach or teach those who have not yet attained liberation and peace—this is a mara deed.

To increase self-conceit and show no respect; to inflict much distress and harm upon sentient beings; not to seek the genuine wisdom of the true Dharma; and to possess a corrupt and evil mind that is difficult to awaken—this is a mara deed.

Bodhisattvas should swiftly depart far from these ten mara deeds and diligently seek the deeds of a Buddha.

Disciples of the Buddha! Great bodhisattvas have ten ways of abandoning mara deeds:

Drawing near to spiritual benefactors and reverently making offerings to them—this is abandoning mara deeds.

Not becoming haughty or self-important and not praising oneself—this is abandoning mara deeds.

Faithfully understanding the Buddha’s profound Dharma and not disparaging it—this is abandoning mara deeds.

Never forgetting the mind of all-knowledge—this is abandoning mara deeds.

Diligently cultivating sublime practices and never becoming heedless—this is abandoning mara deeds.

Always seeking all the teachings contained in the bodhisattva treasury—this is abandoning mara deeds.

Constantly expounding the true Dharma with a mind that never wearies—this is abandoning mara deeds.

Taking refuge in all the Buddhas of the ten directions and giving rise to the perception that one is rescued and protected—this is abandoning mara deeds.

Faithfully accepting and recollecting the sustaining power of all the Buddhas’ spiritual might—this is abandoning mara deeds.

Together with all bodhisattvas, planting roots of goodness in equality and nonduality—this is abandoning mara deeds.

If bodhisattvas abide in these ten teachings, they can escape all the paths of mara.

Disciples of the Buddha! Great bodhisattvas have ten gateways for seeing the Buddha:

Unattached seeing, regarding the Buddha who attained perfect enlightenment and abides in the world.

Seeing emergence, regarding the Buddha of vows.

Seeing with profound faith, regarding the Buddha of karmic retribution.

Seeing in accord, regarding the Buddha who sustains and preserves.

Seeing through profound entry, regarding the Buddha of nirvana.

Seeing that universally reaches everywhere, regarding the Buddha of the Dharma realm.

Seeing that abides securely, regarding the mind of the Buddha.

Immeasurable and unsupported seeing, regarding the Buddha of samadhi.

Clear and lucid seeing, regarding the Buddha of original nature.

Universally receptive seeing, regarding the Buddha who accords with beings’ aspirations.

If bodhisattvas abide in these ten gateways for seeing the Buddha, they will always behold the unsurpassed Tathagata.

Disciples of the Buddha! Great bodhisattvas have ten deeds of a Buddha:

To guide and instruct according to the appropriate time is a deed of a Buddha, because it enables beings to practice the true Dharma.

To cause beings to see in dreams is a deed of a Buddha, because it awakens their roots of goodness from former times.

To expound to others sutras they have never heard is a deed of a Buddha, because it causes wisdom to arise and doubts to cease.

To teach the Dharma of escape to those who are remorseful and bound by the fetters is a deed of a Buddha, because it causes them to relinquish doubt.

If sentient beings give rise to miserliness, or even to corrupt wisdom, the mind of the Two Vehicles, a harmful mind, a doubtful and deluded mind, a distracted mind, or an arrogant mind, the bodhisattva manifests for them the Tathagata’s body adorned with excellent marks. This is a deed of a Buddha, because it causes roots manifested from the past to grow.

When the true Dharma is difficult to encounter, to expound it extensively for beings, causing them, after hearing it, to attain dharani wisdom and knowledge of spiritual powers, so that they can universally benefit immeasurable sentient beings, is a deed of a Buddha, because it brings about pure resolute understanding.

If demonic disturbances arise, to employ skillful means and manifest a voice throughout the realm of space that teaches the Dharma without harming or troubling others, thereby counteracting those disturbances and causing beings to awaken—when the maras hear it, their awesome radiance is extinguished. This is a deed of a Buddha, because the aspiration delights in great and extraordinary majestic virtue.

The bodhisattva guards the mind continuously and without interruption, not allowing it to enter and realize the stage of certainty of the Two Vehicles. If the faculties and dispositions of sentient beings have not yet matured, the bodhisattva will never teach them the realm of liberation. This is a deed of a Buddha, because it is performed in accordance with the original vow.

Having departed entirely from the fetters and outflows of birth and death, the bodhisattva continues to cultivate bodhisattva practices without interruption, embraces sentient beings with great compassion, and causes them to give rise to practices that culminate in liberation. This is a deed of a Buddha, because the cultivation of bodhisattva practices is never interrupted.

The great bodhisattva thoroughly understands that both the self and sentient beings have been quiescent and extinguished from the beginning. Without fear, the bodhisattva diligently cultivates merit and wisdom without ever becoming weary or satisfied. Although knowing that all dharmas are uncreated, the bodhisattva does no evil, yet does not relinquish the distinctive characteristics of dharmas.

Although forever free from desire for all objects of cognition, the bodhisattva always delights in beholding and reverently serving the physical forms of all Buddhas. Although knowing that realization and entry into all dharmas do not depend upon others, the bodhisattva employs many skillful means in seeking omniscience. Although knowing that all lands are like empty space, the bodhisattva always delights in adorning all Buddha-lands.

Although constantly contemplating the absence of person and self, the bodhisattva teaches and transforms sentient beings without weariness. Although the Dharma-realm is fundamentally unmoving, the bodhisattva employs the power of spiritual knowledge to manifest transformations. Although having attained wisdom of all modes, the bodhisattva never ceases cultivating bodhisattva practices.

Although knowing that all dharmas are ineffable, the bodhisattva turns the pure Dharma wheel, causing the great assembly to rejoice. Although able to manifest the spiritual powers of all Buddhas, the bodhisattva never wearies of or abandons the bodhisattva body. Although manifesting entry into great nirvana, the bodhisattva manifests birth in all places.

Being able to practice in this way, exercising provisional and true teachings together, is the work of a Buddha.

If bodhisattvas abide in these ten works of a Buddha, they attain vast, unsurpassed, and unmastered works that are not taught by others.

Disciples of the Buddha! The great bodhisattva has ten deeds of arrogance:

Failing to show reverence toward teachers, members of the Sangha, fathers, mothers, sramanas, and brahmins who abide in or are proceeding toward the right path—worthy fields of merit who should be honored—is a deed of arrogance.

There may be a Dharma teacher who has attained the supreme Dharma, abides in the Mahayana, knows the path of deliverance, has attained dharani, and ceaselessly expounds the vast Dharma contained in the sutras. Yet to give rise to pride and arrogance toward that person and to have no reverence for the Dharma taught by that person is a deed of arrogance.

While in an assembly listening to the wondrous Dharma, refusing to praise its excellence so that others may believe and accept it is a deed of arrogance.

Delighting in giving rise to overweening pride, exalting oneself and domineering over others, failing to see one's own faults, and failing to recognize one's own shortcomings is a deed of arrogance.

Delighting in giving rise to pride beyond pride: upon seeing a Dharma teacher or one who expounds the Dharma, and knowing that the teaching is the Dharma, the discipline, the truth, and the word of the Buddha, yet hating the Dharma because of hatred for the person, slandering it oneself, and telling others to slander it—this is a deed of arrogance.

Seeking a high seat for oneself, proclaiming oneself a Dharma teacher, believing that one should receive others' provisions but should not undertake duties, and, upon seeing a senior who has long practiced, refusing to rise and welcome or attend upon that person—this is a deed of arrogance.

Upon seeing a virtuous person, knitting one's brows in displeasure, speaking harsh words, and searching for that person's faults is a deed of arrogance.

Upon seeing someone intelligent who knows the true Dharma, refusing to draw near, show reverence, or make offerings; refusing to inquire into what is wholesome and unwholesome, what should and should not be done, and which practices bring everlasting benefit, peace, and happiness; and instead being foolish and obstinate, sunk in self-conceit, and never seeing the path of deliverance—this is a deed of arrogance.

Moreover, there are sentient beings whose minds are shrouded by contemptuous arrogance. When Buddhas appear in the world, they cannot draw near, show reverence, or make offerings. New roots of goodness do not arise, while old roots of goodness perish. They say what should not be said and dispute what should not be disputed. In the future, they will all fall into deep pits of peril and hardship. For hundreds of thousands of kalpas, they will not even encounter a Buddha, much less hear the Dharma. Only because they previously gave rise to the aspiration for bodhi will they ultimately awaken by themselves. This is a deed of arrogance.

If bodhisattvas abandon these ten deeds of arrogance, they attain ten deeds of wisdom.

These are the ten deeds of wisdom:

Believing in and understanding karmic retribution, without denying cause and effect, is a deed of wisdom.

Never abandoning the aspiration for bodhi and constantly recollecting all Buddhas is a deed of wisdom.

Drawing near spiritual benefactors, reverently making offerings to them, honoring them wholeheartedly, and never becoming weary or indolent is a deed of wisdom.

Delighting in the Dharma and its meaning without ever becoming satisfied, abandoning wrong mindfulness, and diligently cultivating right mindfulness is a deed of wisdom.

Being free from self-conceit toward all sentient beings; regarding bodhisattvas as Buddhas; cherishing and honoring the true Dharma without sparing one's own body; serving the Tathagata as one would protect one's own life; and regarding practitioners as Buddhas—this is a deed of wisdom.

Having no unwholesomeness in the three kinds of karma—body, speech, and mind—praising sages and noble ones, and following bodhi is a deed of wisdom.

Not denying dependent origination, abandoning wrong views, dispelling the darkness of ignorance, and gaining brilliant clarity that illuminates all dharmas is a deed of wisdom.

Cultivating in accordance with the ten modes of dedication; regarding the paramitas as loving mothers; regarding skillful means as a loving father; and entering the house of bodhi with a profoundly pure mind—this is a deed of wisdom.

Giving, moral discipline, extensive learning, serenity, insight, merit, and wisdom—all such factors assisting the path are constantly and diligently accumulated without weariness. This is a deed of wisdom.

If there is any practice praised by the Buddha that can vanquish the hosts of Mara and eliminate afflictions and contention; that can free one from all hindrances, coverings, entanglements, and bonds; that can teach, transform, discipline, and subdue all sentient beings; that can accord with wisdom and preserve the true Dharma; that can adorn and purify Buddha-lands; and that can give rise to intelligence, then diligently and exclusively cultivating it without retreating or becoming indolent is a deed of wisdom.

If bodhisattvas abide in these ten deeds of wisdom, they attain the Tathagata's unsurpassed work of great wisdom in all skillful means.

Disciples of the Buddha! The great bodhisattva has ten conditions of being held in Mara's power:

Having a lazy and indolent mind is being held in Mara's power.

Having inferior aspirations and wisdom is being held in Mara's power.

Being satisfied with only a few practices is being held in Mara's power.

Accepting one practice while rejecting other practices is being held in Mara's power.

Failing to make great vows is being held in Mara's power.

Delighting in dwelling in quiescence and extinguishing the afflictions is being held in Mara's power.

Completely ending birth and death is being held in Mara's power.

Abandoning bodhisattva practices is being held in Mara's power.

Failing to teach and transform sentient beings is being held in Mara's power.

Doubting and slandering the true Dharma is being held in Mara's power.

If bodhisattvas can abandon these ten conditions of being held in Mara's power, they attain ten conditions of being sustained by all Buddhas.

These are the ten conditions of being sustained by the Buddhas:

Being able, at the very outset, to give rise to the aspiration for bodhi is being sustained by the Buddhas.

Preserving the aspiration for bodhi throughout many lives and never allowing it to be forgotten or lost is being sustained by the Buddhas.

Clearly recognizing the workings of Mara and being able to keep entirely free from them is being sustained by the Buddhas.

Hearing the various teachings of the paramitas and practicing them in accordance with the Dharma is being sustained by the Buddhas.

Knowing the suffering of birth and death yet not becoming weary of or repelled by it is being sustained by the Buddhas.

Contemplating the exceedingly profound Dharma and attaining immeasurable fruits is being sustained by the Buddhas.

Expounding the Dharma of the Two Vehicles for sentient beings without realizing and appropriating for oneself the fruit of liberation of the Two Vehicles is being sustained by the Buddhas.

Delighting in contemplating unconditioned dharmas without abiding in them, and not conceiving the conditioned and the unconditioned as two, is being sustained by the Buddhas.

Reaching the state of non-arising yet manifesting the experience of birth is being sustained by the Buddhas.

Although attaining omniscience, continuing to undertake bodhisattva practices without severing the lineage of bodhi is being sustained by the Buddhas.

If bodhisattvas abide in these ten conditions, they attain the unsurpassed sustaining power of all Buddhas.

Disciples of the Buddha! The great bodhisattva has ten conditions of being sustained by the Dharma:

Knowing that all conditioned dharmas are impermanent is being sustained by the Dharma.

Knowing that all conditioned dharmas are suffering is being sustained by the Dharma.

Knowing that all conditioned dharmas are without self is being sustained by the Dharma.

Knowing that all dharmas are quiescent nirvana is being sustained by the Dharma.

Knowing that all dharmas arise in dependence upon conditions and do not arise when conditions are absent is being sustained by the Dharma.

They know that because of improper contemplation, ignorance arises. Because ignorance arises, so too, up to and including old age and death, arises. Because improper contemplation ceases, ignorance ceases. Because ignorance ceases, so too, up to and including old age and death, ceases. Thus they attain the Dharma of sustaining and gathering.

They know that the three gates of liberation give rise to the Vehicle of the Hearers, and that realizing the Dharma of non-contention gives rise to the Vehicle of the Solitary Buddhas. Thus they attain the Dharma of sustaining and gathering.

They know that the six paramitas and the four means of gathering give rise to the Great Vehicle. Thus they attain the Dharma of sustaining and gathering.

They know that all lands, all dharmas, all sentient beings, and all worlds are the sphere of the Buddha’s wisdom. Thus they attain the Dharma of sustaining and gathering.

They know how to sever all thoughts, relinquish all grasping, depart from both the past and future limits, and accord with nirvana. Thus they attain the Dharma of sustaining and gathering.

If bodhisattvas abide in these ten attainments of the Dharma of sustaining and gathering, they attain the unsurpassed Dharma of sustaining and gathering of all Buddhas.

Children of the Buddhas! A great bodhisattva dwelling in the palace of Tusita Heaven performs ten tasks:

For the devas of the Desire Realm, the bodhisattva teaches the Dharma of disenchantment and detachment, saying that all sovereignty is impermanent and all pleasures will eventually decline and vanish, and exhorts the devas to arouse the aspiration for bodhi. This is the first task.

For the devas of the Form Realm, the bodhisattva teaches entry into and emergence from the various dhyanas, samadhis, and liberations. If they give rise to attachment within these states, then because of that attachment they again produce the view of a self, wrong views, ignorance, and so forth. For their sake, the bodhisattva teaches wisdom in accordance with reality. If they give rise to inverted perceptions concerning material and immaterial dharmas, regarding them as pure, the bodhisattva teaches them that they are impure and all impermanent, and exhorts them to arouse the aspiration for bodhi. This is the second task.

While dwelling in the palace of Tusita Heaven, the great bodhisattva enters a samadhi called Adornment of Radiance. From the bodhisattva’s body radiance streams forth, illuminating the entire great trichiliocosm. In accordance with the minds of sentient beings, the bodhisattva teaches the Dharma in many kinds of voices. After hearing the Dharma, sentient beings’ minds of faith become pure, and after death they are born in the palace of Tusita Heaven. The bodhisattva then exhorts them to arouse the aspiration for bodhi. This is the third task.

While dwelling in the palace of Tusita Heaven, the great bodhisattva, with unobstructed vision, universally beholds all bodhisattvas in the palaces of Tusita Heaven throughout the ten directions. Those bodhisattvas likewise all behold this bodhisattva. Having seen one another, the bodhisattvas discuss and expound the wondrous Dharma: the descent from the heavenly realm, entry into the womb, birth, renunciation of the household life, proceeding to the site of enlightenment, and the fulfillment of the great adornments.

They also manifest the practices they have carried out from the distant past until the present. Through those practices they attained this great wisdom and all these merits. Without departing from their original places, they are able to manifest such events.

This is the fourth task.

While the great bodhisattva dwells in the palace of Tusita Heaven, assemblies of bodhisattvas from all the palaces of Tusita Heaven throughout the ten directions gather like clouds, surround the bodhisattva, and reverently pay homage. At that time, wishing to fulfill the aspirations of those bodhisattvas and cause them to rejoice, the great bodhisattva expounds Dharma gates according to the stage appropriate to each bodhisattva and according to what they practice, what they must sever, what they cultivate, and what they realize. After hearing the Dharma, those bodhisattvas all rejoice greatly, having attained what they had never attained before, and each returns to their original land. This is the fifth task.

While the great bodhisattva dwells in the palace of Tusita Heaven, the lord of the Desire Realm, the demon Mara Papiyan, wishing to destroy the bodhisattva’s work, comes with his retinue to where the bodhisattva is. To subdue Mara’s army, the bodhisattva abides in the vajra path that gathers prajnaparamita and the gate of wisdom of skillful means. The bodhisattva teaches them the Dharma with both gentle and stern words, rendering the Demon King Mara Papiyan unable to cause harm. Seeing the majestic, sovereign power of the bodhisattva, Mara’s army all arouse the aspiration for unsurpassed bodhi. This is the sixth task.

While dwelling in the palace of Tusita Heaven, the great bodhisattva knows that the devas of the Desire Realm do not delight in hearing the Dharma. The bodhisattva then proclaims in a loud voice: “Today, the bodhisattva will manifest a rare event within this heavenly palace. Those who wish to behold it should come quickly.” After hearing these words, the devas gather like clouds at the palace of Tusita Heaven.

For their sake, the bodhisattva manifests the rare event. Seeing and hearing it, the devas rejoice greatly and become enraptured. Amid the celestial music, a voice further proclaims: “Venerable ones!

All conditioned dharmas are impermanent and are suffering. All dharmas are without self; nirvana is quiescence and cessation.” It then proclaims: “All of you should cultivate the practices of bodhisattvas and should perfect wisdom that knows all modes.” After hearing this, the devas grieve and lament, all give rise to disenchantment and detachment, and all arouse the aspiration for unsurpassed bodhi. This is the seventh task.

While dwelling in the palace of Tusita Heaven, the great bodhisattva, without departing from the original place, is able to travel to the abodes of innumerable Buddhas throughout all ten directions, behold the Tathagatas, draw near to them, bow in homage, honor them, and hear the Dharma. At that time, wishing the bodhisattva to receive the supreme Dharma-anointment, the Buddhas teach a bodhisattva stage called All Spiritual Powers. With wisdom corresponding to a single thought-moment, the bodhisattva fulfills all supreme merits and enters the stage of wisdom that knows all modes. This is the eighth task.

While dwelling in the palace of Tusita Heaven, the great bodhisattva, wishing to make offerings to the Buddhas, the Tathagatas, uses great spiritual power to manifest articles of offering called Supremely Delightful throughout all worlds in the Dharma realm and the realm of empty space, and offers them to the Buddhas. In those worlds, innumerable sentient beings who behold these offerings all arouse the aspiration for unsurpassed bodhi. This is the ninth task.

While dwelling in the palace of Tusita Heaven, the great bodhisattva produces innumerable and boundless Dharma gates, like illusions and reflections, that pervade all worlds throughout the ten directions. The bodhisattva manifests various colors, marks, forms, deportments, deeds, skillful means, analogies, and expressions, and in accordance with the minds of sentient beings causes them all to rejoice. This is the tenth task.

If bodhisattvas accomplish this Dharma, they are then able subsequently to descend and be born in the world.

Children of the Buddhas! When the great bodhisattva dwelling in the palace of Tusita Heaven is about to descend and take birth, ten manifestations appear:

As the great bodhisattva descends from Tusita Heaven to take birth, a great radiance called Adornment of Peace and Bliss streams forth from beneath the bodhisattva’s feet and illuminates the entire great trichiliocosm. When all sentient beings suffering affliction in the evil destinies are touched by this radiance, they are freed from suffering and attain peace and bliss. Having attained peace and bliss, they know that an extraordinary great being is about to appear in the world. This is the first manifestation.

When the great bodhisattva is about to descend from Tusita Heaven to take birth, a great radiance called Awakening streams forth from the white hair-mark between the bodhisattva’s eyebrows and illuminates the entire great trichiliocosm. It shines upon the bodies of the bodhisattvas who practiced together with this bodhisattva in previous lives. When that radiance shines upon them, those bodhisattvas know that the great bodhisattva is about to descend and take birth, and immediately bring innumerable articles of offering to the great bodhisattva and make offerings. This is the second manifestation.

When the great bodhisattva is about to descend from Tusita Heaven to take birth, a great radiance called Purification of the Realm streams forth from the palm of the bodhisattva’s right hand and is able to adorn and purify all great trichiliocosms. If there are pratyekabuddhas therein who have realized the unconditioned state free from outflows, upon seeing and recognizing this radiance, they immediately relinquish their life spans.

As for those who are unaware, the majestic power of the radiance moves them to worlds in other directions. All Maras, followers of non-Buddhist paths, and sentient beings holding fixed views are likewise moved to worlds in other directions, except for those sentient beings who are to be transformed and are sustained by the Buddha’s spiritual power. This is the third manifestation.

When the great bodhisattva in Tushita Heaven was about to descend and take birth, he emitted from his knees a great radiance called Pure Adornment, which universally illuminated the palaces of the devas. Below, it shone as far as the heaven of the Four Heavenly Kings, Protectors of the World; above, it shone throughout the Pure Abodes. The devas in all the heavenly realms knew that the great bodhisattva in the Tushita Palace was about to descend and take birth.

All felt affectionate longing, sorrow, and distress. Together they brought flower garlands, garments, powdered incense, fragrant ointments, banners, canopies, and music to the bodhisattva, reverently making offerings to him and accompanying him from his descent and birth until his entry into nirvana. This was the fourth manifestation.

When the great bodhisattva in Tushita Heaven was about to descend and take birth, from the vajra-adorned svastika mark at his heart he emitted a great radiance called the Invincible Banner, which universally illuminated all worlds throughout the ten directions and reached the bodies of all vajra warriors. At that time, tens of billions of vajra warriors assembled to attend upon the great bodhisattva from the time of his descent and birth until his entry into nirvana. This was the fifth manifestation.

When the great bodhisattva in Tushita Heaven was about to descend and take birth, from every pore of his body he emitted a great radiance called Discernment of Sentient Beings, which universally illuminated the great trichiliocosm, touching the bodies of all bodhisattvas and also touching all devas and human beings. Those bodhisattvas all thought, “I should remain here to make offerings to the Tathagata and teach and transform sentient beings.” This was the sixth manifestation.

When the great bodhisattva in Tushita Heaven was about to descend and take birth, from the palace of the great treasury of mani jewels he emitted a great radiance called Abiding Well in Contemplation, which illuminated the place where this bodhisattva was to be born. After this radiance had shone, other bodhisattvas followed him down to Jambudvipa and manifested birth in households, villages, towns, or cities, wishing to teach and transform sentient beings. This was the seventh manifestation.

When the great bodhisattva in Tushita Heaven was about to descend and take birth, from the heavenly palaces and the adornments within the great pavilion he emitted a great radiance called the Pure Adornment of All Palaces, which illuminated the womb of the mother into whom he was to be born. After the radiance had shone, it caused the Holy Mother to be peaceful and joyful and to become fully endowed with all virtues. Within the Holy Mother’s womb there naturally appeared a vast pavilion adorned with great mani jewels, and this was the place where the body of the great bodhisattva would dwell. This was the eighth manifestation.

When the great bodhisattva in Tushita Heaven was about to descend and take birth, from beneath both feet he emitted a great radiance called Abiding Well. If sons of devas or Brahma devas who were approaching death were touched by this radiance, their lifespans were prolonged so that they could make offerings to the great bodhisattva from the time of his birth until his entry into nirvana. This was the ninth manifestation.

When the great bodhisattva in Tushita Heaven was about to descend and take birth, from his secondary physical characteristics he emitted a great radiance called Adornment of the Sun and Moon, revealing the deeds of the bodhisattva. At that time, humans and devas saw the bodhisattva in the Tushita Palace, or saw him enter the womb, or saw his birth, or saw him leave the household life, or saw him attain enlightenment, or saw him subdue Mara, or saw him turn the Dharma wheel, or saw him enter nirvana. This was the tenth manifestation.

From his body, his seat, his palace, and his pavilion, the great bodhisattva emitted hundreds of thousands of innumerable great radiances such as these, all revealing the deeds of the great bodhisattva. Having manifested these deeds, and being fully endowed with all virtues, he descended from the palace of Tushita Heaven and was born into the human realm.