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Sūtra 44 (posted 08/2014, updated 09/2015) Book information on Home page
fascicle 53 fascicle 54 fascicle 55 fascicle 56 fascicle 57 fascicle 58 fascicle 59
At that time, in the Universal Radiance Hall,[1] in His bodhimaṇḍa in a wilderness in the kingdom of Magadha, the World-Honored One was seated on a lion throne from the Lotus Flower Store.[2] He attained perfect enlightenment, forever ended the two kinds of actions,[3] and fully understood that dharmas have no appearance. He abided where a Buddha abides and became an equal of Buddhas. He arrived in the hindrance-free place and the no-regress position. His actions hindrance free, He stablished His inconceivable teachings [in sūtras in the twelve categories]. He saw the equality of the three time frames [past, present, and future] and manifested His body everywhere in all worlds. He knew all dharmas, completed all virtuous actions, resolved all doubts, and acquired an inconceivable body. Having acquired the immeasurable wisdom sought by all Bodhisattvas, He abided in the non-duality [of dharmas] as do all Buddhas, arrived at the opposite shore,[4] and achieved the same liberation achieved by all Tathāgatas. He stood on the Buddha Ground of equality, the ground with neither middle nor edges, throughout the dharma realm and the domain of space.
He was accompanied by Bodhisattva-Mahāsattvas from various worlds in other directions, who were as numerous as the dust particles in a 100,000 koṭi nayuta inconceivable Buddha Lands, and who all would attain anuttara-samyak-saṁbodhi in their next life. Equipped with a Bodhisattva’s facilitation wisdom-knowledge,[5] they were well able to observe all sentient beings and use skillful means to tame them, enabling them to follow Bodhisattva teachings. They were well able to observe all worlds and use skillful means to visit them. They were well able to observe the state of nirvāṇa, ponder how to leave behind all differentiations and ludicrous statements forever, and train in wonderful actions without interruption. They were well able to draw in all sentient beings and use countless skillful means. They well knew that sentient beings’ emptiness does not destroy their karmas and karmic requitals. They well knew sentient beings’ propensities and used skillful means to deliver them according to their different capacities. They understood the Dharma of past, present, and future Buddhas and expounded it to others. They abided in countless worldly and supra-worldly dharmas and knew their true reality. They well observed all saṁskṛta and asaṁskṛta dharmas and knew that they are the same. In one thought they could acquire the wisdom of past, present, and future Buddhas. Thought after thought they could demonstrate attaining samyak-saṁbodhi and enable all sentient beings to activate the bodhi mind. They knew all sentient beings’ states through only one sentient being’s thoughts. Although they entered the Tathāgata Ground of all wisdom-knowledge, they never abandoned Bodhisattva actions. Knowing that dharmas have no action,[6] they performed works with wisdom and skillful means. For the sake of all sentient beings, they lived for countless kalpas, though they were hard to encounter in an asaṁkhyeya kalpas. They turned the wheel of the true Dharma to tame sentient beings without fail. They fulfilled the pure action vows of past, present, and future Buddhas. They accumulated such immeasurable merits that all Tathāgatas could not finish describing them in countless kalpas.
These Bodhisattvas included Samantabhadra Bodhisattva,[7] Universal Eye Bodhisattva, Universal Manifestation Bodhisattva, Universal Wisdom Bodhisattva, Universal Sight Bodhisattva, Universal Light Bodhisattva, Universal Observation Bodhisattva, Universal Illumination Bodhisattva, Universal Banner Bodhisattva, and Universal Enlightenment Bodhisattva. Such Bodhisattvas were as numerous as the dust particles in a million koṭi nayuta ineffable Buddha Lands. Having fulfilled their own profound great vows, they carried out Samantabhadra Bodhisattva’s action vows. They could go to all worlds where Buddhas were present and request Them to turn the Dharma wheel. They were well able to uphold Buddhas’ dharma eye and never allow the line of Buddhas to end. They well knew how Buddhas appear in worlds in a sequence of events, including Their receiving the prophecy of Their attaining Buddhahood, Their names, Their lands, Their attaining [saṁbodhi] true enlightenment, and Their turning the Dharma wheel. In worlds without Buddhas, they could manifest as Buddhas, enabling all impure sentient beings to achieve purity. They could remove all Bodhisattvas’ karma hindrances and enter the hindrance-free pure dharma realm.
At that time Samantabhadra Bodhisattva-Mahāsattva entered the vast samādhi called Buddha Adornment. As he entered this samādhi, all worlds in the ten directions quaked in six different ways, displaying eighteen characteristics and emitting loud sounds, heard by all. Then he rose from this samādhi.
Then Universal Wisdom Bodhisattva, knowing that the multitude had assembled, asked Samantabhadra Bodhisattva, “Buddha-Son, I pray that you will answer my questions.”
[He asked] “1. On what kinds of things does a Bodhisattva-Mahāsattva rely?”
Then Samantabhadra Bodhisattva told Universal Wisdom Bodhisattva and the other Bodhisattvas, “Buddha-Sons, a Bodhisattva-Mahāsattva relies on ten kinds of things. What are these ten? They are (1) the bodhi mind, because he never forgets or loses it; (2) his beneficent learned friends, because they unite with him; (3) his roots of goodness, because he develops and expands them; (4) the pāramitās, because he fully practices them; (5) all dharmas, because he eventually transcends them; (6) his great vows, because they strengthen the bodhi mind; (7) his actions, because he completes them; (8) all other Bodhisattvas, because he and they have the same wisdom; (9) making offerings to Buddhas, because he purifies his faith in Them; (10) all Tathāgatas, because, like loving-kind fathers, They ceaselessly teach him. These are the ten. If a Bodhisattva relies on these ten kinds of things, he will acquire a Tathāgata’s unsurpassed great wisdom as his reliance.”
“2. What are his extraordinary thoughts?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten extraordinary thoughts. What are these ten? They are the thoughts that (1) all roots of goodness are his own roots of goodness, (2) all roots of goodness are bodhi seeds, (3) all sentient beings are bodhi vessels, (4) all vows are his own vows, (5) he should transcend all dharmas, (6) all actions are his own actions, (7) all dharmas are the Buddha Dharma, (8) all languages are the path of words, (9) all Buddhas are loving-kind fathers, and (10) all Tathāgatas are the same. These are the ten. If a Bodhisattva-Mahāsattva abides in these ten thoughts, he will acquire unsurpassed skill in thinking.”
“3. What kinds of actions does he take?”
“Buddha-Sons, a Bodhisattva-Mahāsattva takes ten kinds of actions. What are these ten? They are (1) actions for all sentient beings, because he wants to bring them to [spiritual] maturity; (2) actions to seek the entire Dharma, because he wants to learn it; (3) actions to develop all roots of goodness, because he wants to expand them; (4) actions to attain all samādhis, because he wants to keep his mind undistracted; (5) actions to develop all kinds of wisdom, because he wants to know everything; (6) actions to acquire all transcendental powers, because he wants to display them with ease; (7) actions to do all trainings, because he wants to complete them; (8) actions in all Buddha Lands, because he wants to adorn them; (9) actions for all beneficent learned friends, because he wants to make offerings to them with respect; (10) actions for all Tathāgatas, because he wants to attend Them with reverence. These are the ten. If a Bodhisattva abides in these ten kinds of actions, he will take the actions that are guided by a Tathāgata’s unsurpassed great wisdom.”
“4. What beneficent learned friends does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten kinds of beneficent learned friends. What are these ten? They are those who enable him (1) to abide in the bodhi mind, (2) to develop roots of goodness, (3) to practice the pāramitās, (4) to expound the entire Dharma, (5) to bring all sentient beings to [spiritual] maturity, (6) to acquire definite eloquence, (7) to have no attachments in the world, (8) to train throughout all kalpas without tiring, (9) to abide in universally worthy actions, and (10) to enter all Buddhas’ wisdom. These are the ten.”
“5. What kinds of energetic progress does he make?”
“Buddha-Sons, a Bodhisattva-Mahāsattva makes ten kinds of energetic progress. What are these ten? They are energetic progress (1) in teaching and transforming all sentient beings, (2) in entering deep into all dharmas, (3) in adorning all worlds, (4) in learning what all Bodhisattvas learn, (5) in ending all sentient beings’ evils, (6) in ending all suffering on the three evil life-paths, (7) in subjugating all māras, (8) in serving as the pure eye for all sentient beings, (9) in making offerings to all Buddhas, and (10) in delighting all Tathāgatas. These are the ten. If a Bodhisattva abides in these ten kinds of energetic progress, he will achieve a Tathāgata’s unsurpassed progress pāramitā [vīrya-pāramitā].”
“6. How does he acquire peace of mind?”
“Buddha-Sons, a Bodhisattva-Mahāsattva acquires peace of mind in ten ways. What are these ten? He acquires peace of mind (1) by abiding in the bodhi mind and enabling others to abide in it, (2) by discarding his anger and contention forever and enabling others to discard theirs, (3) by turning away from the ways of the ordinary and the stupid and enabling others to turn away from them, (4) by diligently developing his roots of goodness and enabling others to diligently develop theirs, (5) by walking the path of the pāramitās and enabling others to walk it, (6) by being [spiritually] born into the Buddha family and enabling others to be born there, (7) by entering deep into the truth that dharmas have no self-essence and enabling others to enter it, (8) by never maligning the Dharma of all Buddhas and enabling others never to malign it, (9) by fulfilling all his bodhi vows and enabling others to fulfill theirs, and (10) by entering deep into all Tathāgatas’ endless store of wisdom-knowledge [jñāna] and enabling others to enter it. These are the ten. If a Bodhisattva acquires peace of mind in these ten ways, he will acquire the peace of a Tathāgata’s unsurpassed great wisdom.”
“7. How does he bring sentient beings to [spiritual] attainment?”
“Buddha-Sons, a Bodhisattva-Mahāsattva brings sentient beings to [spiritual] attainment in ten ways. What are these ten? He brings sentient beings to [spiritual] attainment (1) by giving them alms, (2) by showing his well-adorned body to them, (3) by expounding the Dharma to them, (4) by working with them, (5) by remaining unattached to them, (6) by teaching Bodhisattva actions to them, (7) by displaying all worlds to them, (8) by revealing the awe-inspiring virtues of the Buddha Dharma to them, (9) by displaying various transcendental powers to them, and (10) by using various skillful means secretly to do worldly things for them. These are the ten. A Bodhisattva brings sentient beings to [spiritual] maturity in these ten ways.”
“8. What are his precepts?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten precepts. What are these ten? They are the precepts (1) not to abandon the bodhi mind, (2) to turn far away from the ground of the Two Vehicles, (3) to observe and benefit all sentient beings, (4) to enable all sentient beings to abide in the Buddha Dharma, (5) to learn what all Bodhisattvas should learn, (6) to know that dharmas cannot be captured, (7) to transfer all roots of goodness to attaining bodhi, (8) to remain unattached to all Tathāgatas’ bodies, (9) to ponder all teachings without being attached to them, and (10) to restrain his faculties. These are the ten. If a Bodhisattva abides in these ten precepts, he will acquire a Tathāgata’s unsurpassed great precept pāramitā [śīla-pāramitā].”
“9. How does he know that he has received the prophecy of his attaining Buddhahood?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten ways to know that he has received the prophecy of his attaining Buddhahood. What are these ten? He knows it (1) because he has activated the bodhi mind with excellent intention, (2) because he never tires of or abandons taking Bodhisattva actions, (3) because he takes Bodhisattva actions throughout all kalpas, (4) because he carries out all the teachings in the Buddha Dharma, (5) because he always has profound belief in all Buddhas’ teachings, (6) because he develops all roots of goodness and brings them to fruition, (7) because he guides all sentient beings to Buddha bodhi, (8) because he unites with all his beneficent learned friends, (9) because he regards all his beneficent learned friends as Tathāgatas, and (10) because he constantly guards and protects his original vow to attain bodhi. These are the ten.”
“10. How does he join all Bodhisattvas?”
“Buddha-Sons, a Bodhisattva-Mahāsattva joins all Bodhisattvas through ten entrances. What are these ten? They are (1) his original vows, (2) his actions, (3) his accumulated merits, (4) his practice of the pāramitās, (5) his attainments, (6) his different vows, (7) his various understandings, (8) his magnificent Buddha Lands, (9) his command of spiritual powers, and (10) his displays of rebirth. These are the ten. Through these ten entrances, a Bodhisattva joins all past, present, and future Bodhisattvas.”
“11. How does he join Tathāgatas?”
“Buddha-Sons, a Bodhisattva-Mahāsattva joins all past, present, and future Tathāgatas through ten entrances. What are these ten? They are (1) immeasurable true enlightenment, (2) endless turning of the Dharma wheel, (3) countless skillful means, (4) countless different sounds, (5) endless taming of sentient beings, (6) immeasurable command of spiritual powers, (7) countless different bodies, (8) countless samādhis, (9) immeasurable power and fearlessness, and (10) endless demonstration of entering nirvāṇa. These are the ten. Through these ten entrances, a Bodhisattva joins all past, present, and future Tathāgatas.”
“12. What kinds of sentient beings’ actions does he enter?”
“Buddha-Sons, a Bodhisattva-Mahāsattva enters ten kinds of sentient beings’ actions. What are these ten? They are sentient beings’ (1) past actions, (2) present actions, (3) future actions, (4) good actions, (5) evil actions, (6) mental actions, (7) actions of their faculties, (8) actions with an understanding [of the Dharma], (9) habitual actions driven by afflictions, and (10) actions at the right or wrong times when they are being taught and tamed. These are the ten. In this way a Bodhisattva enters all sentient beings’ actions.”
“13. What kinds of worlds does he enter?”
“Buddha-Sons, a Bodhisattva-Mahāsattva enters ten kinds of worlds. What are these ten? They are (1) impure worlds, (2) pure worlds, (3) small worlds, (4) large worlds, (5) worlds contained in every dust particle, (6) tiny worlds, (7) worlds facing down, (8) worlds facing up, (9) worlds with Buddhas, and (10) worlds without Buddhas. These are the ten. In this way a Bodhisattva enters all worlds in the ten directions.”
“14. What kinds of kalpas does he enter?”
“Buddha-Sons, a Bodhisattva-Mahāsattva enters ten kinds of kalpas. What these ten? They are (1) past kalpas, (2) present kalpas, (3) future kalpas, (4) countable kalpas, (5) uncountable kalpas, (6) countable kalpas that are uncountable, (7) uncountable kalpas that are countable, (8) kalpas that are non-kalpas, (9) non-kalpas that are kalpas, and (10) kalpas that exist in one thought. These are the ten. In this way a Bodhisattva enters all kalpas.”
“15. How does he explain the three time frames?”
“Buddha-Sons, a Bodhisattva-Mahāsattva explains the three time frames in ten ways. What are these ten? To explain the past, he explains (1) its past, (2) its present, and (3) its future; to explain the future, he explains (4) its past, (5) its present, and (6) its endlessness; to explain the present, he explains (7) its past, (8) its future, (9) the equality of past, present, and future, and (10) that the three time frames are one thought. These are the ten. In this way a Bodhisattva explains the three time frames.”
“16. How does he enter the three kinds of worlds?[8]”
“Buddha-Sons, a Bodhisattva-Mahāsattva enters the three kinds of worlds through ten kinds of knowledge of them. What are these ten? He knows their (1) structures, (2) languages, (3) discussions, (4) characteristics, (5) rules, (6) systems, (7) false names, (8) endlessness, (9) quietness, and (10) emptiness. These are the ten. In this way a Bodhisattva knows all dharmas in the three kinds of worlds.”
“17. What tireless minds does he activate?”
“Buddha-Sons, a Bodhisattva-Mahāsattva activates ten tireless minds. What are these ten? They are the tireless minds (1) to make offerings to all Buddhas, (2) to stay close to all his beneficent learned friends, (3) to seek all teachings, (4) to listen to the true Dharma, (5) to expound the true Dharma, (6) to teach and tame all sentient beings, (7) to guide all sentient beings to Buddha bodhi, (8) to train in Bodhisattva actions in every world for an ineffable number of kalpas, (9) to visit all worlds, and (10) to study and ponder the entire Buddha Dharma. These are the ten. If a Bodhisattva abides in these ten tireless minds, he will acquire a Tathāgata’s unsurpassed great wisdom.”
“18. What kinds of differentiation wisdom-knowledge does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten kinds of differentiation wisdom-knowledge. What are these ten? They are differentiation wisdom-knowledge of (1) sentient beings, (2) their faculties, (3) their karmic requitals, (4) their rebirths, (5) their worlds, (6) dharma realms, (7) Buddhas, (8) dharmas, (9) time frames, and (10) languages. These are the ten. If a Bodhisattva abides in these ten kinds of differentiation wisdom-knowledge, he will acquire a Tathāgata’s unsurpassed vast differentiation wisdom-knowledge.”
“19. What are his dhāraṇīs?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten dhāraṇīs. What are these ten? They are (1) the aural-memory dhāraṇī, to retain all things heard, not forgetting or losing any; (2) the training dhāraṇī, to skillfully observe all dharmas as they truly are; (3) the contemplation dhāraṇī, to know the nature of all dharmas; (4) the Dharma-radiance dhāraṇī, to illuminate the inconceivable Dharma of all Buddhas; (5) the samādhi dhāraṇī, to listen to the true Dharma of all Buddhas, undistracted; (6) the all-embracing-sound dhāraṇī, to understand inconceivable sounds and languages; (7) the three-time-frame dhāraṇī, to expound the inconceivable Dharma of past, present, and future Buddhas; (8) the versatile-eloquence dhāraṇī, to expound the immeasurable Dharma of all Buddhas; (9) the hindrance-free-ear dhāraṇī, to hear the ineffable Dharma expounded by all Buddhas; (10) the entire-Buddha-Dharma dhāraṇī, to abide fearlessly in the power of Tathāgatas. These are the ten. If a Bodhisattva wishes to acquire these ten dhāraṇīs, he should diligently train and learn.”
“20. How does he describe a Buddha?”
“Buddha-Sons, a Bodhisattva-Mahāsattva describes a Buddha as ten Buddhas. What are these ten? They are (1) perfectly enlightened Buddha, (2) vow-fulfilled Buddha, (3) rewarded Buddha, (4) abiding Buddha, (5) nirvāṇa Buddha, (6) dharma-realm Buddha, (7) mind Buddha, (8) samādhi Buddha, (9) innate-nature Buddha, and (10) wish-fulfilling Buddha. These are the ten.”
“21. What universally worthy minds does he activate?”
“Buddha-Sons, a Bodhisattva-Mahāsattva activates ten universally worthy minds. What are these ten? They are (1) the mind of great lovingkindness, to rescue and protect all sentient beings; (2) the mind of great compassion, to undergo all sentient beings’ suffering in their stead; (3) the mind of total almsgiving, to give away as alms all he has; (4) the mind that regards all wisdom-knowledge as the foremost thing, to seek with delight the entire Buddha Dharma; (5) the mind adorned with virtues, to train in Bodhisattva actions; (6) the vajra-like mind, to remember the Dharma wherever he is reborn; (7) the ocean-like mind, to accept all good dharmas that flow into it; (8) the mountain-like mind, to endure all slanders and abusive words; (9) the peaceful mind, to give fearlessness to all sentient beings; (10) the mind to achieve the wisdom pāramitā [prajñā-pāramitā], to skillfully observe that all dharmas have no [independent, inherent] existence. These are the ten. If a Bodhisattva abides in these ten minds, he will quickly acquire the universally worthy facilitation wisdom-knowledge.”
“22. What kinds of universally worthy actions does he take?”
“Buddha-Sons, a Bodhisattva-Mahāsattva takes ten kinds of universally worthy actions. What are these ten? They are universally worthy actions (1) to abide in all future kalpas, (2) to reverently make offerings to all future Buddhas, (3) to enable all sentient beings to start taking Samantabhadra Bodhisattva’s actions, (4) to develop all roots of goodness, (5) to practice all pāramitās, (6) to complete all Bodhisattva trainings, (7) to adorn all worlds, (8) to display his rebirths in all Buddha Lands, (9) to observe well all dharmas, and (10) to attain the unsurpassed bodhi in all Buddha Lands. These are the ten. If a Bodhisattva diligently trains in these ten kinds of universally worthy actions, he will quickly fulfill all universally worthy action vows.”
“23. Why does he elicit great compassion?”
“Buddha-Sons, a Bodhisattva-Mahāsattva elicits great compassion because of his ten observations of sentient beings. What are these ten? They are the observations that sentient beings (1) have no refuge, (2) are by nature wayward, (3) lack roots of goodness, (4) sleep in the long night [of birth and death], (5) do evil karmas, (6) are fettered by their desires, (7) drift in the ocean of birth and death, (8) have long undergone suffering, (9) have no desire for good dharmas, and (10) have lost the Buddha Dharma. These are the ten. With a compassionate mind, a Bodhisattva constantly observes sentient beings.”
“24. Why does he activate the bodhi mind?”
“Buddha-Sons, a Bodhisattva-Mahāsattva activates the bodhi mind for ten reasons. What are these ten? He activates the bodhi mind (1) because he wants to teach and tame all sentient beings, (2) because he wants to end their suffering, (3) because he wants to give them peace and happiness, (4) because he wants to end their ignorance, (5) because he wants to give them Buddha wisdom, (6) because he wants to revere and make offerings to all Buddhas, (7) because he wants to follow Buddhas’ teachings and delight Them, (8) because he wants to see all Buddhas’ sublime bodies, (9) because he wants to enter all Buddhas’ vast wisdom, and (10) because he wants to display Buddhas’ powers and fearlessness. These are the ten.”
“25. What respectful minds does he activate for his beneficent learned friends?”
“Buddha-Sons, a Bodhisattva-Mahāsattva activates the unsurpassed bodhi mind because he wants to acquire [sarvajña-jñāna] the knowledge of all wisdom-knowledge. When he stays close and makes offerings to his beneficent learned friends, he should activate ten minds. What are these ten? They are (1) the dutiful mind, (2) the joyful mind, (3) the obedient mind, (4) the compliant mind, (5) the unswerving mind, (6) the loyal mind, (7) the mind with the same roots of goodness as theirs, (8) the mind with the same vows as theirs, (9) the mind to complete the same actions as theirs, and (10) the Tathāgata mind. These are the ten.”
“26. What purities does he acquire?”
“Buddha-Sons, a Bodhisattva-Mahāsattva who activates those ten minds acquires ten purities. What are these ten? They are the purities of (1) his profound mind, because it realizes the ultimate truth and will never be lost or destroyed; (2) his physical body, because he displays it where appropriate; (3) his voice, because he masters all languages; (4) his eloquence, because he capably expounds the immeasurable Buddha Dharma; (5) his wisdom, because he dispels the darkness of ignorance; (6) his rebirths, because he displays them through a Bodhisattva’s commanding power; (7) his retinue, because in the past he helped those who walked with him develop their roots of goodness; (8) his requitals, because he removes all karma hindrances; (9) his great vows, because they are the same as all Bodhisattvas’; (10) his actions, because he rides the universally worthy vehicle to transcend [the world]. These are the ten.”
“27. What pāramitās does he practice?”
“Buddha-Sons, a Bodhisattva-Mahāsattva practices ten pāramitās. What are these ten? They are (1) the almsgiving pāramitā [dāna-pāramitā], to give away as alms all he has; (2) the precept pāramitā [śīla-pāramitā], to abide by Buddha precepts with purity; (3) the endurance pāramitā [kṣānti-pāramitā], to acquire a Buddha’s endurance; (4) the progress pāramitā [vīrya-pāramitā], never to regress on the bodhi path; (5) the meditation pāramitā [dhyāna-pāramitā], to focus on a single meditation object; (6) the wisdom pāramitā [prajñā-pāramitā], to observe all dharmas as they truly are; (7) the wisdom-knowledge pāramitā [jñāna-pāramitā], to enter a Buddha’s power; (8) the earnest-wish pāramitā [praṇidhāna-pāramitā], to fulfill universally worthy great vows; (9) the power pāramitā [bala-pāramitā], to display with ease all transcendental powers; (10) the Dharma pāramitā,[9] to enter the Dharma of all Buddhas. These are the ten. If a Bodhisattva abides in these ten pāramitās, he will acquire a Tathāgata’s unsurpassed great wisdom-knowledge pāramitā.”
“28. What kinds of ensuing knowledge does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten kinds of ensuing knowledge arising from his practice of the pāramitās. What are these ten? They are (1) ensuing knowledge of the countless differences among all worlds, (2) ensuing knowledge of the inconceivability of the realm of all sentient beings, (3) ensuing knowledge of all dharmas, one entering many and many entering one, (4) ensuing knowledge of all dharma realms, (5) ensuing knowledge of the ultimacy of the domain of space, (6) ensuing knowledge that all worlds enter the past, (7) ensuing knowledge that all worlds enter the present, (8) ensuing knowledge that all worlds enter the future, (9) ensuing knowledge that all Tathāgatas fulfill in one thought Their action vows, and (10) ensuing knowledge that past, present, and future Buddhas take the same actions to transcend [the world]. These are the ten. If a Bodhisattva abides in these ten kinds of ensuing knowledge arising from his practice of the pāramitās, he will illuminate all dharmas with ease, fulfill all his vows, master in one thought the entire Buddha Dharma, and attain [saṁbodhi] true enlightenment.”
“29. What kinds of verified knowledge does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten kinds of verified knowledge. What are these ten? He knows (1) the one appearance [of no appearance] of all dharmas, (2) their countless appearances, (3) their appearance in one thought, (4) all sentient beings’ mental activities, (5) the equality of their faculties, (6) their afflictions and habitual actions, (7) their mind-driven actions, (8) their good and evil actions, (9) all Bodhisattvas’ vows, actions, masterly manifestations, and what they abide in, and (10) all Tathāgatas’ mastery of the Ten Powers and attainment of true enlightenment. These are the ten. If a Bodhisattva abides in these ten kinds of verified knowledge, he will acquire the skillful means to master all dharmas.”
“30. What powers does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten powers. What are these ten? They are the powers (1) to enter the true nature of all dharmas, (2) to see that all dharmas are like manifestations, (3) to see that all dharmas are like illusions, (4) to see that all dharmas are the Buddha Dharma, (5) to have no attachment to any dharmas, (6) to have a clear understanding of all dharmas, (7) never to lose respect for his beneficent learned friends, (8) to enable all his roots of goodness to acquire the unsurpassed wisdom, (9) to have profound belief in the Dharma of all Buddhas and never to malign it, and (10) to enable him never to let his wisdom-knowledge fade away. These are the ten. If a Bodhisattva abides in these ten powers, he will acquire a Buddha’s Ten Powers.”
“31. What kinds of equality does he uphold?”
“Buddha-Sons, a Bodhisattva-Mahāsattva upholds ten kinds of equality. What are these ten? They are (1) equality of all sentient beings, (2) equality of all dharmas, (3) equality of all worlds, (4) equality of all minds, (5) equality of all roots of goodness, (6) equality of all Bodhisattvas, (7) equality of all vows, (8) equality of all pāramitās, (9) equality of all actions, and (10) equality of all Buddhas. These are the ten. If a Bodhisattva abides in these ten kinds of equality, he will acquire all Buddhas’ unsurpassed principle of equality.”
“32. What are his statements that reveal the true meaning of the Buddha Dharma?”
“Buddha-Sons, a Bodhisattva-Mahāsattva makes ten statements that reveal the true meaning of the Buddha Dharma. What are these ten? They reveal that all dharmas (1) exist by their names, (2) are like illusions, (3) are like reflections, (4) arise through conditions, (5) are inherently pure, (6) are established by words, (7) are true reality, (8) have no appearance, (9) are the highest truth, and (10) constitute the dharma realm. These are the ten. If a Bodhisattva abides in these ten statements, he will enter the unsurpassed true meaning of [sarvajña-jñāna] the knowledge of all wisdom-knowledge.”
“33. What kinds of teachings does he give?”
“Buddha-Sons, a Bodhisattva-Mahāsattva gives ten kinds of teachings. What are these ten? They are (1) profound teachings, (2) vast teachings, (3) various teachings, (4) teachings on [sarvajña] the overall wisdom knowledge, (5) teachings on practicing the pāramitās, (6) teachings on acquiring a Tathāgata’s power, (7) teachings on the three time frames, (8) teachings on enabling Bodhisattvas not to regress, (9) teachings on praising Buddhas’ virtues, and (10) teachings for all Bodhisattvas to learn the equality of all Buddhas and the states of all Tathāgatas. These are the ten. If a Bodhisattva gives these ten kinds of teachings, he will acquire a Tathāgata’s unsurpassed skill in expounding the Dharma.”
“34. What does he retain?”
“Buddha-Sons, a Bodhisattva-Mahāsattva retains ten things. What are these ten? They are (1) all merits and all roots of goodness he has acquired, (2) all teachings expounded by Tathāgatas, (3) all analogies [used in the Dharma], (4) all tenets of the Dharma, (5) all doors to dhāraṇīs, (6) all teachings that resolve doubts, (7) all trainings that bring Bodhisattvas to attainment, (8) all doors of equal samādhis taught by Tathāgatas, (9) all doors of wisdom that illuminates dharmas, and (10) all Buddhas’ playful displays of transcendental powers. These are the ten. If a Bodhisattva retains these ten things, he will acquire a Tathāgata’s power of retaining the unsurpassed great wisdom.”
“35. How does he use his eloquence?”
“Buddha-Sons, a Bodhisattva-Mahāsattva uses his eloquence to give ten kinds of teachings. What are these ten? They are teachings that (1) one should not differentiate dharmas, (2) dharmas have no act, (3) one should have no attachment to dharmas, (4) one should understand that all dharmas are empty, (5) one should resolve doubts about [the emptiness of] dharmas, (6) all dharmas are supported by Buddhas, (7) one can realize [the true reality of] dharmas on one’s own, (8) one should skillfully differentiate all words in the Dharma, (9) all dharmas are [manifestations of] true suchness, and (10) one should delight sentient beings according to their minds. These are the ten. If a Bodhisattva gives these ten kinds of teachings with eloquence, he will acquire a Tathāgata’s unsurpassed skillful eloquence.”
“36. What kinds of masteries does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten kinds of masteries. What are these ten? They are masteries of (1) teaching and taming all sentient beings, (2) illuminating all dharmas, (3) developing all roots of goodness, (4) vast wisdom-knowledge [jñāna], (5) reliance-free precepts, (6) transferring all roots of goodness to attaining bodhi, (7) making energetic progress without regress; (8) using wisdom to subjugate all māras, (9) enabling others to activate the bodhi mind according to their preferences, and (10) demonstrating attainment of true enlightenment to those ready to be transformed. These are the ten. If a Bodhisattva abides in these ten kinds of masteries, he will acquire a Tathāgata’s mastery of the unsurpassed great wisdom.”
“37. To what things does he have no attachment?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has no attachment to ten things. What are these ten? They are (1) all worlds, (2) all sentient beings, (3) all dharmas, (4) all works, (5) all roots of goodness, (6) all places of rebirths, (7) all vows, (8) all actions, (9) all Bodhisattvas, and (10) all Buddhas. These are the ten? If a Bodhisattva has no attachment to these ten things, he will quickly change all his perceptions and acquire the unsurpassed pure wisdom.”
“38. What are his impartial minds?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten impartial minds. What are these ten? They are the impartial minds toward (1) accumulating all merits, (2) all different vows, (3) all sentient beings, (4) all sentient beings’ karmic requitals, (5) all dharmas, (6) all pure and impure worlds, (7) all sentient beings’ understandings, (8) not differentiating all actions, (9) all Buddhas’ powers and fearlessness, and (10) all Tathāgatas’ wisdom. These are the ten. If a Bodhisattva abides in these ten impartial minds, he will acquire a Tathāgata’s unsurpassed great impartial mind.”
“39. Whence does his wisdom arise?”
“Buddha-Sons, the arising of a Bodhisattva-Mahāsattva’s wisdom is revealed in ten kinds of knowledge. What are these ten? He knows (1) all sentient beings’ understandings, (2) all Buddha Lands and their differences, (3) webs of different worlds in the ten directions, (4) all worlds, facing up or down, (5) the unity of all dharmas with same or different natures, (6) all varieties of bodies, (7) all inverted thinking in the world, (8) the one path to transcending all dharmas, (9) a Tathāgata’s spiritual power, which can enter all dharma realms, and (10) the endlessness of all past, present, and future sentient beings’ Buddha seeds. These are the ten. If a Bodhisattva abides in these ten kinds of knowledge, he will know all dharmas.”
“40. What kinds of manifestations does he produce?”
“Buddha-Sons, a Bodhisattva-Mahāsattva produces ten kinds of manifestations. What are these ten? They are manifestations of (1) all sentient beings, (2) all bodies, (3) all worlds, (4) all offerings, (5) all sounds, (6) all action vows, (7) teaching and taming all sentient beings, (8) attaining true enlightenment, (9) expounding the Dharma, and (10) providing support [for all sentient beings]. These are the ten. If a Bodhisattva abides in these ten kinds of manifestations, he will acquire [the ability to produce] all unsurpassed manifestations.”
“41. What powers sustain him?”
“Buddha-Sons, a Bodhisattva-Mahāsattva is sustained by ten powers. What are these ten? They are the powers of (1) Buddhas, (2) the Dharma, (3) sentient beings, (4) his karmas done with compassion, (5) his actions, (6) his vows, (7) his states, (8) his teaching sentient beings at the right times, (9) his goodness, and (10) his wisdom-knowledge. These are the ten. If a Bodhisattva abides in these ten powers, he will be sustained by the unsurpassed commanding power of all dharmas.”
1. On the fourteenth day after His perfect enlightenment, Śākyamuni Buddha (circa 563–483 BCE) gave definitive teachings to advanced Bodhisattvas in nine assemblies. These teachings are contained in the Mahāvaipulya Sūtra of Buddha Adornment (Buddhāvataṁsaka-mahāvaipulya-sūtra), the two Chinese versions of which are in text 278 (T09n0278) in 60 fascicles and text 279 (T10n0279) in 80 fascicles. Of the nine assemblies, the second, seventh, and eighth were convened in the Universal Radiance Hall. The teachings given in the eighth assembly in the Universal Radiance Hall are contained in text 278, fascicles 36–43; text 279, fascicles 53–59; text 292 (T10n0292) in 6 fascicles. The English translations of text 279, fascicles 53–59, are in Sūtra 44 on this website. (Return to text)
2. As soon as the Buddha attains perfect enlightenment under the bodhi tree, His bodhimaṇḍa changes into a splendid place like a world in Lotus Flower Store of Oceans of Magnificent Worlds, described in detail in text 279 (T10n0279), fascicles 8–10. (Return to text)
3. The two kinds of actions refer to the two kinds of afflictions, the thinking confusions and the view confusions (see “affliction” in the glossary). They can also refer to the actions of two kinds of hindrances: (1) affliction hindrances, which lead to another two kinds of hindrances: evil karmas and corresponding requitals; (2) hindrances to wisdom-knowledge (jñeyāvaraṇa), which are one’s ground-abiding ignorance, the root ignorance (see “two kinds of hindrances” in the glossary). (Return to text)
4. The opposite shore is that shore of nirvāṇa, opposite this shore of saṁsāra. (Return to text)
5. See “facilitation wisdom-knowledge” defined in the glossary’s “two kinds of wisdom-knowledge.” (Return to text)
6. See “no action” defined in the glossary’s Three Liberation Doors. (Return to text)
7. The Sanskrit word samantabhadra means universally worthy or universal worthiness. Samantabhadra Bodhisattva exemplifies a Bodhisattva’s universally worthy vows and actions that arise from wisdom, and sets an example of fulfilling all universally worthy vows by taking universally worthy actions. The often-cited universally worthy action vow taught by Samantabhadra Bodhisattva comprises ten vowed actions. This vow appears in the last fascicle of the 40-fascicle Chinese version of the Mahāvaipulya Sūtra of Buddha Adornment (T10n0293). The English translation of this fascicle appears in Rulu’s Thinking of Amitābha Buddha (Rulu 2012b, 107–20), and the vow is included as the fourth prayer on the Prayer page of this website. (Return to text)
8. The three kinds of worlds are (1) the world of the five aggregates, (2) the world of sentient beings, each composed of the five aggregates, and (3) the world of vessel worlds that sentient beings’ lives rely on, e.g., a fishbowl holding a fish. (Return to text)
9. Here, the Dharma pāramitā replaces the skillful-means pāramitā (upāya-pāramitā) in the glossary’s “ten pāramitās.” (Return to text)