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Sūtra 37 (posted 05/2013, updated 02/2014) Book information on Home page
fascicle 40 fascicle 41 fascicle 42 fascicle 43
[Samantabhadra Bodhisattva continued] “Buddha-Son, what is a Bodhisattva-Mahāsattva’s Samādhi of the Transcendental Power to Go to All Buddha Lands? A Bodhisattva passes countless worlds in the east, and passes worlds as numerous as the dust particles in those worlds. In all worlds passed, he enters this samādhi. He enters it for a kṣaṇa or a moment, or again and again; for one four-hour period, whether morning, midday, afternoon, evening, midnight, or post-midnight;[1] for one day or five days; for a half month or a whole month; for one year, or 100, 1,000, or 100,000 years; for one koṭi or 100,000 koṭi years, or 100,000 nayuta koṭi years; for one kalpa, or 100 or 100,000 kalpas, or 100,000 nayuta koṭi kalpas; for countless kalpas, measureless kalpas, boundless kalpas, unequaled kalpas, uncountable kalpas, indefinable kalpas, inconceivable kalpas, immeasurable kalpas, ineffable kalpas, or ineffably ineffable kalpas.
“A Bodhisattva enters this samādhi for a long or short time, but does not differentiate between them. With no attachment, he does not identify dharmas as dual or non-dual, or by their general or particular features. Though making no differentiations, when he skillfully uses his transcendental power to rise from this samādhi, he never forgets anything experienced.
“As an analogy, the sun moves incessantly, day and night. After sunrise, it is called day; after sunset, it is called night. Day is not the sun’s birth, and night is not its death. Likewise, in countless worlds a Bodhisattva enters this Samādhi of Transcendental Power, during which he clearly sees countless worlds. Buddha-Son, this is a description of a Bodhisattva-Mahāsattva’s third great samādhi, the Samadhi of the Transcendental Power to Go to All Buddha Lands, and his useful wisdom-knowledge [jñāna].
“Buddha-Son, what is a Bodhisattva-Mahāsattva’s Samādhi of Pure and Profound Mental Abilities? A Bodhisattva-Mahāsattva who abides in this samādhi knows that the number of Buddhas equals that of sentient beings, and sees Buddhas more numerous than the dust particles in an asaṁkhyeya worlds. To every Tathāgata, he makes all kinds of offerings, such as choice incense, wonderful flowers, canopies as immense as an asaṁkhyeya Buddha Lands, superb adornments that surpass those in all worlds, fabulous treasures, ornaments that decorate the places for walking meditation, countless stores of superb jewels, excellent objects of offering collected from all Buddha Lands by using his spiritual power, and superb food and drink like those manifested through a Buddha’s spiritual power, which surpass celestial food and drink. To every Tathāgata, with reverence and veneration, he bows his head and prostrates himself on the ground. He asks questions about the Buddha Dharma, praises the equality of Buddhas, and extols Their vast merits. In the place of every Buddha, He enters into the great compassion that Buddhas enter into, and acquires the hindrance-free power that Buddhas equally have. In one thought, in all places where Buddhas are, he diligently seeks the wondrous Dharma. He knows that appearances, such as a Buddha’s being born into the world and His entering parinirvāṇa, cannot be captured. As an unfocused mind discerns objects, it is not concerned about what conditions cause it to rise or fall. Likewise this Bodhisattva never differentiates appearances, such as a Buddha’s being born into the world and His entering parinirvāṇa.
“Buddha-Son, a mirage under the sun is not born from clouds or lakes. It stays neither on land nor in the water. It is neither existent nor nonexistent, neither good nor bad, neither clear nor unclear, neither pure nor impure. It has neither substance nor no substance, neither taste nor no taste. Because of certain conditions, a mirage appears like water, as perceived by one’s consciousness. From a distance, it looks like water, and one perceives it as water. Up close, it disappears, and one’s perception of water disappears as well. Likewise a Bodhisattva-Mahāsattva does not try to capture the appearances of a Tathāgata’s being born into the world and His entering parinirvāṇa. A Buddha’s appearance and disappearance are differentiations of the mind.
“Buddha-Son, this samādhi is called Samādhi of Pure and Profound Mental Abilities. If a Bodhisattva-Mahāsattva enters this samādhi, when he rises from it, he does not lose it. As an analogy, someone awakes from his sleep and remembers his dream. Although the things in his dream are not present in his waking state, he remembers them and does not forget them. Likewise a Bodhisattva-Mahāsattva enters this samādhi, sees Buddhas, and hears the Dharma. After he rises from this samādhi, he remembers everything. He uses what he has learned to enlighten multitudes in all bodhimaṇḍas and to adorn all Buddha Lands. He achieves a clear understanding of the immeasurable meanings and tenets [of the Dharma], purifies all Dharma Doors, lights the torch of great wisdom, grows the Buddha seeds, achieves fearlessness, acquires endless eloquence, and expounds the teachings in the profound Dharma store. This is a description of a Bodhisattva-Mahāsattva’s fourth great samādhi, the Samādhi of Pure and Profound Mental Abilities, and his useful wisdom-knowledge.
“Buddha-Son, what is a Bodhisattva-Mahāsattva’s Samādhi of the Knowledge of the Store of Past Adornments?[2] A Bodhisattva-Mahāsattva who abides in this samādhi can know the appearances of past Buddhas. This means that he knows successive worlds in successive kalpas, successive kalpas of successive worlds, successive appearances of Buddhas in successive kalpas, Their successive expounding of the Dharma during Their successive appearances, Their changing preferences for Their successive expounding of the Dharma, Their successive faculties that empowered Their changing preferences, Their successive taming [of sentient beings] using Their successive faculties, Their successive lifespans for Their successive taming [of sentient beings], and successive koṭis of nayutas of years of Their successive lifespans.
“Buddha-Son, this Bodhisattva-Mahāsattva systematically acquires boundless wisdom-knowledge. Therefore, he knows past Buddhas, past worlds, past Dharma Doors, past kalpas, past dharmas, past minds, past understandings, past procedures, past sentient beings, past afflictions, and past purities. Buddha-Son, this samādhi is also called the Samādhi of the Store of Past Purities. In one thought he can enter 100, 1,000, or 100,000 kalpas, or 100,000 koṭi nayuta kalpas; can enter countless kalpas, measureless kalpas, boundless kalpas, unequaled kalpas, uncountable kalpas, indefinable kalpas, inconceivable kalpas, immeasurable kalpas, ineffable kalpas, or ineffably ineffable kalpas.
“Buddha-Son, when a Bodhisattva-Mahāsattva enters this samādhi, he neither destroys the present nor depends on the past. Buddha-Son, when he rises from this samādhi, he receives ten blessings with nectar poured on his head by Tathāgatas. As he acquires them, is purified by them, achieves them, enters them, realizes them, fulfills them, and keeps them, he truly knows the purity of a Buddha’s three wheels [body, voice, and mind].[3] What are these ten? First, his explanations do not contradict his statements. Second, he endlessly expounds the Dharma. Third, his teachings contain no mistakes. Fourth, his eloquence is endless. Fifth, his mind has no fear. Sixth, his words are truthful. Seventh, he is the reliance of sentient beings. Eighth, he delivers them from the Three Realms of Existence. Ninth, his roots of goodness are excellent. Tenth, he masters the wondrous Dharma.
“Buddha-Son, these are the ten blessings with nectar poured on his head by Tathāgatas. When a Bodhisattva-Mahāsattva rises from this samādhi, he immediately receives these blessings from Tathāgatas without interruption. [As an analogy] when a kalala [embryo] enters the womb, in one thought its consciousness comes to life. Likewise, when a Bodhisattva-Mahāsattva rises from this samādhi, in one thought he receives these ten blessings. Buddha-Son, this is a description of a Bodhisattva-Mahāsattva’s fifth great samādhi, the Samādhi of the Store of Past Adornments, and his useful wisdom-knowledge.
“Buddha-Son, what is a Bodhisattva-Mahāsattva’s Samādhi of the Store of Wisdom Light? A Bodhisattva-Mahāsattva who abides in this samādhi can know all Buddhas in all future worlds in all future kalpas, though They have or have not been identified, have or have not received the prophecy of Buddhahood. He knows Their various names, such as countless names, measureless names, boundless names, unequaled names, uncountable names, inconceivable names, immeasurable names, and ineffable names. [He knows that] They will appear in worlds, benefit sentient beings, become Dharma kings, do Buddha work, explain its benefits, praise goodness, expound the meanings of white [good] karmas, purify evils, abide in virtues, reveal the highest truth [paramārtha], enter the position to receive blessings with nectar poured on their heads, and acquire [sarvajña] the overall wisdom-knowledge. These Tathāgatas-to-be will do perfect training, make perfect vows, acquire perfect wisdom-knowledge, be followed by perfect multitudes, be equipped with perfect adornments, accumulate perfect merits, master the perfect Dharma, harvest perfect fruit, acquire perfect physical appearances, and attain perfect enlightenment. He knows everything about Them, such as Their clans and family names, skillful means, displays of transcendental powers, bringing of sentient beings to [spiritual] maturity, and entrance into parinirvāṇa.
“In one thought this Bodhisattva can enter one kalpa, or 100, 1,000, or 100,000 kalpas, or 100,000 koṭi nayuta kalpas, or kalpas as numerous as the dust particles in Jambudvīpa [the southern continent], a world comprising four continents, a small thousandfold world, a medium thousandfold world, or a large thousandfold world. He can enter kalpas as numerous as the dust particles in one Buddha Land, 100,000 Buddha Lands, or 100,000 koṭi nayuta Buddha Lands; in countless Buddha Lands, measureless Buddha Lands, indefinable Buddha Lands, inconceivable Buddha Lands, immeasurable Buddha Lands, ineffable Buddha Lands, or ineffably ineffable Buddha Lands. Thus this Bodhisattva has the wisdom-knowledge of all worlds in all future kalpas.
“Because of this wisdom-knowledge, his mind enters ten retention doors. What are these ten?[4] First, entering the retention door of Buddhas, he receives the protection and concern of Buddhas as numerous as the dust particles in an ineffable number of Buddha Lands. Second, entering the retention door of the Dharma, he acquires the radiance of ten dhāraṇīs of endless eloquence. Third, entering the retention door of action, he makes excellent and perfect vows. Fourth, entering the retention door of power, he becomes unsurpassed and insuperable. Fifth, entering the retention door of wisdom-knowledge, he carries out the Buddha Dharma hindrance free. Sixth, entering the retention door of great compassion, he turns the pure Dharma wheel of [avinivartanīya] no regress. Seventh, entering the retention door of skillful differentiation of words, he turns the wheel of words and purifies the ground of all Dharma Doors. Eighth, entering the retention door of a lion’s birth, he opens the locks on the Dharma and leaves the mire of desires. Ninth, entering the retention door of the power of wisdom, he trains on the Bodhisattva Way without rest. Tenth, entering the retention door of a good friend’s power, he enables all sentient beings to achieve purity. Eleventh, entering the retention door of the power to abide nowhere, he enters ineffably ineffable kalpas. Twelfth, entering the retention door of the power of the Dharma, with his hindrance-free applied wisdom he knows that all dharmas are inherently pure.
“Buddha-Son, a Bodhisattva-Mahāsattva who abides in this samādhi skillfully abides in ineffably ineffable kalpas and worlds. He skillfully knows ineffably ineffable kinds of sentient beings, their ineffably ineffable different appearances, their ineffably ineffable same or different karmic requitals, and their ineffably ineffable energetic progresses, capacities, habits, different actions, and pure and impure thoughts. He skillfully knows the various meanings of the ineffably ineffable Dharma, countless words, and spoken expressions. He skillfully knows the ineffably ineffable appearances of Buddhas in worlds, including Their clans, timings, physical appearances, teachings, Buddha work, and entering of parinirvāṇa. He skillfully knows Their doors of ineffably ineffable boundless wisdom and Their displays of ineffably ineffable transcendental powers.
“Buddha-Son, as an analogy, at sunrise, one with eyes can see all kinds of things in the world, such as villages, cities, palaces, houses, mountains, lakes, birds, animals, woods, flowers, and fruits. Buddha-Son, the impartial sunlight enables one’s eyes to see various appearances. Likewise the essence of this great samādhi is impartiality. Free from making differentiations, it enables a Bodhisattva to know 100,000 koṭi nayuta different appearances that are ineffably ineffable.
“Buddha-Son, a Bodhisattva-Mahāsattva with such wisdom-knowledge enables sentient beings to benefit from ten kinds of non-emptiness. What are these ten? First, the non-emptiness of views enables sentient beings to develop roots of goodness. Second, the non-emptiness of hearing [the Dharma] enables them to come to [spiritual] maturity. Third, the non-emptiness of abiding [in meditation] enables them to tame their minds. Fourth, the non-emptiness of initiative enables them to do what they say they will do, in order to understand the meanings of the Dharma. Fifth, the non-emptiness of action enables them to purify countless worlds. Sixth, the non-emptiness of staying close to [Buddhas] enables them, in the places of Tathāgatas in ineffably ineffable Buddha Lands, to end their ineffably ineffable doubts. Seventh, the non-emptiness of wishing enables them to make excellent offerings in order to fulfill their wishes. Eighth, the non-emptiness of skillful means enables them to abide in the pure wisdom-knowledge of hindrance-free liberation. Ninth, the non-emptiness of pouring Dharma rains motivates him to reveal skillfully the overall wisdom-knowledge to sentient beings with ineffably ineffable capacities, enabling them to walk the path to Buddhahood. Tenth, the non-emptiness of appearances motivates him to manifest countless appearances to illuminate all sentient beings.
“Buddha-Son, when a Bodhisattva-Mahāsattva who abides in this samādhi uses these ten kinds of non-emptiness, god-kings come to bow to him, dragon-kings spread great clouds of fragrance, yakṣa-kings bow their heads down at his feet, asura-kings respectfully make offerings to him, garuḍa-kings surround him, Brahma-kings come to beseech him, kiṁnara-kings and mahoraga-kings praise him, gandharva-kings stay close to him, and human kings attend him and make offerings to him. Buddha-Son, this is a description of a Bodhisattva-Mahāsattva’s sixth great samādhi, the Samādhi of the Store of Wisdom Light, and his useful wisdom-knowledge.
“Buddha-Son, what is a Bodhisattva-Mahāsattva’s Samādhi of the Knowledge of Buddha Adornments in All Worlds? Buddha-son, why is this samādhi called Knowledge of Buddha Adornments in All Worlds? A Bodhisattva-Mahāsattva who abides in this samādhi can enter worlds in the four cardinal directions and the four intermediate directions,[5] and worlds above and below. He can enter all worlds and see Buddhas there and Their spiritual powers, playful deeds, vast virtues, supreme freedom, lion’s roar, actions, various adornments, and displays of spiritual power. He also sees assemblies of Bodhisattvas and their purity, magnificence, one appearance, many appearances, locations, places, docility, [spiritual] maturity, and awesome virtues. He clearly sees all these.
“He also sees that the size of those assemblies equals that of Jambudvīpa [the southern continent], a world comprising four continents, a small thousandfold world, a medium thousandfold world, or a Three-Thousand Large Thousandfold World. He also sees that those assemblies fill 100,000 koṭi nayuta or an asaṁkhyeya Buddha Lands; fill Buddha Lands as numerous as the dust particles in 100 or 1,000 Buddha Lands, or 100,000 koṭi nayuta Buddha Lands; fill Buddha Lands as numerous as the dust particles in countless Buddha Lands, measureless Buddha Lands, boundless Buddha Lands, unequaled Buddha Lands, uncountable Buddha Lands, indefinable Buddha Lands, inconceivable Buddha Lands, immeasurable Buddha Lands, ineffable Buddha Lands, or ineffably ineffable Buddha Lands. He also sees Buddhas, in assemblies held in Their bodhimaṇḍas, manifesting transcendental powers, various appearances, shapes, times, worlds, changes, adornments, enterprises, and control.
“This Bodhisattva-Mahāsattva also sees himself present in those assemblies, and sees himself expounding the Dharma, accepting and upholding every Buddha’s words, knowing well the dependent arising of dharmas, standing in the open sky, and abiding in his dharma body,[6] free from attachment, differentiation, and weariness. He also sees himself entering all wisdom-knowledge, knowing all meanings [of the Dharma], entering all grounds [on the Bodhisattva Way], making all life-journeys, knowing all skillful means, standing before all Buddhas, and entering all powers, true suchness, no contention, and all dharmas.
“As he sees such things, he does not differentiate among worlds, among sentient beings, among Buddhas, or among dharmas, and he has no attachment to bodies, body karmas, minds, or mindsets. As an analogy, although dharmas do not differentiate their natures or the sounds [of their names], they do not lose their natures or names. Likewise this Bodhisattva-Mahāsattva abandons neither his actions nor the ways of the world, but he has no attachment to either of them.
“Buddha-Son, this Bodhisattva-Mahāsattva sees a Buddha’s immeasurable colorful radiance and His immeasurable physical appearances, which are perfectly formed and equally pure. He clearly sees each and every feature. He sees a Buddha’s body with all kinds of radiance, a Buddha’s body with a halo one yojana across, or a Buddha’s body in boundless pure colors: golden, reddish blue, or the color of wonderful light, a full sun, a vajra, or a great blue jewel.
“He sees a Buddha’s body seven, eight, nine, ten, twenty, or thirty cubits tall, or even 100 or 1,000 cubits tall. He sees a Buddha’s body measuring a krośa,[7] a half yojana, a whole yojana, or 10, 100, 1,000, or 100,000 yojanas. He sees a Buddha’s body the size of Jambudvīpa [the southern continent], a world comprising four continents, a small thousandfold world, a medium thousandfold world, a large thousandfold world, or 100, 1,000, or 100,000 large thousandfold worlds, or 100,000 koṭi nayuta large thousandfold worlds. He sees a Buddha’s body the size of countless large thousandfold worlds, measureless large thousandfold worlds, boundless large thousandfold worlds, unequaled large thousandfold worlds, uncountable large thousandfold worlds, indefinable large thousandfold worlds, inconceivable large thousandfold worlds, immeasurable large thousandfold worlds, ineffable large thousandfold worlds, or ineffably ineffable large thousandfold worlds.
“Buddha-Son, this Bodhisattva sees Buddhas’ immeasurable appearances, shapes, manifestations, radiance, and webs of radiance. He sees such radiance pervading the dharma realm, illuminating all in the dharma realm, and enabling all to acquire unsurpassed wisdom. He sees that a Buddha’s body has no taints or hindrances, and is sublime and pure. Buddha-Son, although this Bodhisattva sees a Buddha’s body in different sizes, His body does not become larger or smaller. As an analogy, as the open sky does not diminish in a worm hole in a mustard seed, it does not expand in countless worlds. Likewise a Buddha’s body does not become larger when seen large, nor does it become smaller when seen small. Buddha-Son, as an analogy, the moon does not become smaller when people in Jambudvīpa see it small, nor does it become larger when people living on the moon see it large. Likewise, a Bodhisattva-Mahāsattva who abides in this samādhi follows the pleasures of his mind. As he sees Buddhas manifest various appearances, hears Them expound the Dharma, and accepts Their teachings and remembers them, each Tathāgata’s body neither increases nor decreases. As an analogy, when someone is about to be reborn, he see pure things because he is not apart from his mind. Likewise this Bodhisattva-Mahāsattva sees pure things because he is not apart from this profound samādhi.
“Buddha-Son, a Bodhisattva-Mahāsattva who abides in this samādhi achieves ten kinds of swiftness. What are these ten? They are swiftness in (1) increasing training to fulfill his great vows, (2) illuminating the world with the radiance of the Dharma, (3) delivering sentient beings by skillful means, (4) displaying Buddhas’ Pure Lands according to sentient beings’ karmas, (5) using the wisdom-knowledge of equality to acquire the Ten Powers, (6) going to live with all Tathāgatas, (7) using the power of lovingkindness to destroy māra legions, (8) ending sentient beings’ doubts to delight them, (9) using excellent understanding to produce manifestations, and (10) using various wonderful methods and words to purify the world.
“Buddha-Son, this Bodhisattva-Mahāsattva also acquires ten Dharma seals to endorse all dharmas. What are these ten? They are (1) acquiring roots of goodness that equal those of past, present, and future Buddhas; (2) realizing the dharma body of boundless wisdom, as do Tathāgatas; (3) abiding in the non-duality of dharmas, as do Tathāgatas; (4) observing the equality of countless past, present, and future states, as do Tathāgatas; (5) understanding the hindrance-free state of the dharma realm, as do Tathāgatas; (6) acquiring the Ten Powers, which are hindrance free, as do Tathāgatas; (7) forever ending mental activities driven by views and passions, and abiding in no contention, as do Tathāgatas; (8) endlessly teaching and transforming sentient beings, as do Tathāgatas; (9) observing useful wisdom-knowledge and meanings, as do Tathāgatas; (10) becoming an equal of all Buddhas, as do Tathāgatas.
“Buddha-Son, a Bodhisattva-Mahāsattva who has the door of skillful means to know Buddha adornments in all worlds is one with no teacher. Untaught by another, he masters the entire Buddha Dharma on his own. He is a man who can enlighten all sentient beings. He is a pure one who knows that the mind is innately pure. He is a foremost one who can deliver all in the world. He is a comforter who can open all sentient beings’ minds. He is a settler who enables whose who have not abided in the Buddha character-type to abide in it. He is a true knower who enters the door of the overall wisdom-knowledge. He is one without second thoughts, who does not speak contradictory words. He is one who abides in the Dharma store, and vows to master the entire Buddha Dharma. He is a pourer of Dharma rains, which benefit sentient beings according to their preferences.
“Buddha-Son, as an analogy, the god-king Śakra has an extraordinary jewel placed on his topknot. Through the power of this jewel, his awesome light becomes more radiant. When he acquired this jewel, he acquired ten dharmas that surpass those of all other gods in the Thirty-three Heavens [the second desire heaven]. What are these ten? They are (1) physical appearance, (2) bodily form, (3) manifestations, (4) retinue, (5) accouterments, (6) voice, (7) transcendental powers, (8) sovereignty, (9) wisdom and understanding, (10) use of wisdom-knowledge. His ten dharmas surpass those of all other gods in the Thirty-three Heavens.
“Likewise, when a Bodhisattva-Mahāsattva attains this samādhi, he acquires the store of ten kinds of vast wisdom-knowledge. What are these ten? They are (1) wisdom-knowledge that illuminates all Buddha Lands; (2) wisdom-knowledge of the rebirths of all sentient beings; (3) wisdom-knowledge to change past, present, and future; (4) wisdom-knowledge to enter the bodies of all Buddhas; (5) wisdom-knowledge to master the entire Buddha Dharma; (6) wisdom-knowledge to take in all pure dharmas; (7) wisdom-knowledge to enable all sentient beings to realize the dharma body; (8) wisdom-knowledge to see with the universal eye the purity of all dharmas; (9) wisdom-knowledge to arrive at the opposite shore[8] with ease; (10) wisdom-knowledge to abide in the entire great Dharma without omission.
“Buddha-Son, a Bodhisattva-Mahāsattva who abides in this samādhi also acquires a pure body with ten most pure and awesome virtues. What are these ten? First, to illuminate ineffably ineffable worlds, it emits ineffably ineffable orbs of radiance. Second, to purify all worlds, it emits ineffably ineffable orbs of radiance in innumerable colors. Third, to tame sentient beings, it emits ineffably ineffable orbs of radiance. Fourth, to stay close to all Buddhas, it manifests ineffably ineffable bodies. Fifth, to attend and make offerings to all Buddhas, it showers down ineffably ineffable kinds of wonderful fragrances and flowers, like clouds. Sixth, to attend and make offerings to all Buddhas and to tame all sentient beings, it emits ineffably ineffable kinds of music from each of its pores. Eighth, to ask all Buddhas [in worlds] in the ten directions, who assume various names, questions about the Dharma, it takes one step to go to ineffably ineffable worlds. Ninth, to enable sentient beings to know that what they see and hear is not empty, it manifests ineffably ineffable kinds of pure physical bodies. Tenth, to reveal secret dharmas to sentient beings, it emits ineffably ineffable kinds of sounds and words.
“Buddha-Son, a Bodhisattva-Mahāsattva who has a body with these ten pure and awesome virtues can enable sentient beings to accomplish ten things. What are these ten? First, he enables them to see Buddhas. Second, he enables them to have deep belief in Buddhas. Third, he enables them to hear the Dharma. Fourth, he enables them to know that there are Buddha Lands. Fifth, he enables them to see displays of a Buddha’s spiritual power. Sixth, he enables them to think of their accumulated karmas. Seventh, he enables them to attain meditative concentration. Eighth, he enables them to enter into a Buddha’s purity. Ninth, he enables them to activate the bodhi mind. Tenth, he enables them ultimately to acquire perfect Buddha wisdom.
“Buddha-Son, after a Bodhisattva-Mahāsattva has enabled sentient beings to accomplish these ten things, he does ten kinds of Buddha work for them. What are these ten?[9] First, to bring sentient beings to [spiritual] maturity, he does Buddha work using sounds. Second, to tame them, he does Buddha work using shapes and forms. Third, to purify them, he does Buddha work with mindfulness. Fourth, to enable them to leave the evil life-paths, he does Buddha work by shaking the world. Fifth, to enable them not to lose mindfulness, he does Buddha work using skillful awareness. Sixth, to enable them to abide in right mindfulness, he does Buddha work by appearing in their dreams. Seventh, to draw in all sentient beings, he does Buddha work by emitting vast radiance. Eighth, to enable them to abide in excellent vows, he does Buddha work as he trains on the Bodhisattva Way. Ninth, to enable them to know illusions, he does Buddha work by attaining true enlightenment. Tenth, to expound the Dharma to multitudes at the right times, he does Buddha work by turning the wondrous Dharma wheel. Eleventh, to tame all sentient beings, he does Buddha work throughout his present lifespan. Twelfth, he does Buddha work by demonstrating his entrance into parinirvāṇa because he knows that sentient beings can become weary. Buddha-Son, this is a description of a Bodhisattva-Mahāsattva’s seventh great samādhi, the Samādhi of the Knowledge of Buddha Adornments in All Worlds, and his useful wisdom-knowledge.”
1. See “six periods” in the glossary. (Return to text)
2. Past adornments refer to all past things. (Return to text)
3. As a Wheel-Turning King wields his wheel of power, a Buddha’s body, voice, and mind are likened to three wheels: (1) the body wheel, which displays transcendental powers to induce belief; (2) the voice wheel, which pronounces teachings to induce faith; (3) the mind wheel, which measures sentient beings’ capacities in order to give them teachings suitable for their levels. (Return to text)
4. Text 279 (T10n0279), upon which this English translation is based, states that there are ten retention doors, but lists twelve. (Return to text)
5. The four intermediate directions are northeast, southeast, southwest, and northwest. (Return to text)
6. See “dharma body” defined in the glossary’s “three bodies of a Buddha.” (Return to text)
7. A krośa is the distance at which a bull’s bellow can be heard. See “krośa” defined in the glossary’s “yojana.” (Return to text)
8. The opposite shore is that shore of nirvāṇa, opposite this shore of saṁsāra. (Return to text)
9. Text 279 (T10n0279) states that a Bodhisattva does ten kinds of Buddha work, but lists twelve. (Return to text)