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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
大方廣佛華嚴經
離世間品第三十八之三
Mahāvaipulya Sūtra of Buddha Adornment
Translated from Sanskrit into Chinese in the Tang Dynasty
by
The Tripiṭaka Master Śikṣānanda from Yütian
Fascicle 55 (of 80)
Chapter 38c – Transcending the World Continued
The Next Fifteen Questions and Answers (68–82)
[Universal Wisdom Bodhisattva asked] “68. What aspiring minds does a Bodhisattva-Mahāsattva activate?”
[Samantabhadra Bodhisattva answered] “Buddha-Sons, a Bodhisattva-Mahāsattva activates ten aspiring minds. What are these ten?
(1) He thinks, ‘I will subjugate all celestial māras and their retinues.’ This is his first aspiring mind.
(2) He then thinks, ‘I will conquer all those on the wrong paths and refute their evil doctrines.’ This is his second aspiring mind.
(3) He then thinks, ‘I will teach all sentient beings with good words to delight them.’ This is his third aspiring mind.
(4) He then thinks, ‘I will practice all pāramitās everywhere in the dharma realm.’ This is his fourth aspiring mind.
(5) He then thinks, ‘I will amass the store of merits.’ This is his fifth aspiring mind.
(6) He then thinks, ‘I will complete my training and attain the unsurpassed bodhi, though it is vast and hard to attain.’ This is his sixth aspiring mind.
(7) He then thinks, ‘I will teach, transform, and tame all sentient beings using unexcelled teachings and methods.’ This is his seventh aspiring mind.
(8) He then thinks, ‘I will attain [saṁbodhi] true enlightenment in countless bodies [in countless worlds] because all worlds are different.’ This is his eighth aspiring mind.
(9) He then thinks, “When I train in Bodhisattva actions, if sentient beings come to ask for my hands, feet, ears, nose, blood, flesh, bone marrow, wife, children, elephants, horses, or even my throne, I will give them all these things, without even one thought of distress or regret. Led by great compassion and driven by great lovingkindness, I will seek only to benefit all sentient beings, not for receiving good requitals.’ This is his ninth aspiring mind.
(10) He then thinks, ‘I will, in one thought attuned to wisdom, know, perceive, and see various dharmas, such as all past, present, and future Buddhas, the Dharma of all Buddhas, all sentient beings, all worlds, the world of existences, all three time frames [past, present, and future], all dharma realms, all language systems, the entire domain of space, and the entire realm of nirvāṇa. I will train to attain bodhi and verify the true reality of dharmas without differentiating them. Free from differentiation, dharmas have no varieties, differences, characteristics, or states, because they are neither existent nor nonexistent, neither the same nor different. Using the wisdom-knowledge [jñāna] that dharmas are non-dual, I will know all dualities; using the wisdom-knowledge that dharmas have no appearance, I will know all appearances; using the wisdom-knowledge that dharmas have no differentiations, I will know all differentiations; using the wisdom-knowledge that dharmas have no differences, I will know all differences; using the wisdom-knowledge that dharmas have no distinctions, I will know all distinctions; using the wisdom-knowledge that nothing truly exists, I will know all existences in the world; using the wisdom-knowledge that time frames are false, I will know all time frames; using the wisdom-knowledge that sentient beings are empty, I will know all sentient beings; using the wisdom-knowledge to have no attachment to dharmas, I will know all attachments; using the wisdom-knowledge that dharmas abide nowhere, I will know all places where they abide; using the wisdom-knowledge of purity, I will know all impurities; using the wisdom-knowledge of what is endless, I will know all endings of dharmas; using the wisdom-knowledge of the one dharma realm, I will manifest bodies in all worlds; using the wisdom-knowledge of what is beyond words and sounds, I will utter ineffable words and sounds; using the wisdom-knowledge that dharmas have one nature, I will enter no nature; using the wisdom-knowledge that dharmas have one state, I will display various states; using the wisdom-knowledge that dharmas are indescribable, I will describe them with great ease and stand on the ground of all wisdom-knowledge. To teach, transform, and tame all sentient beings, I will display in the entire world great transcendental powers and produce manifestations.’ This is his tenth aspiring mind.
“Buddha-Sons, a Bodhisattva-Mahāsattva activates these ten aspiring minds. If a Bodhisattva abides in them, he will acquire the unsurpassed exalted Buddha Dharma.”
“69. What are his mountain-like higher minds?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten mountain-like higher minds resolved to attain anuttara-samyak-saṁbodhi. What are these ten?
(1) He diligently trains with intent to gain all wisdom-knowledge. This is his first mountain-like higher mind.
(2) He constantly observes that all dharmas are by nature empty and cannot be captured. This is his second mountain-like higher mind.
(3) He vows to train in Bodhisattva actions for countless kalpas and perform all pure dharmas. Abiding in pure dharmas, he knows and sees a Tathāgata’s immeasurable wisdom. This is his third mountain-like higher mind.
(4) Seeking the entire Buddha Dharma, with the impartial mind he respectfully makes offerings to his beneficent learned friends. Without ulterior motive or a thieving mind, he has respect for them and can give them all he has. This is his fourth mountain-like higher mind.
(5) If sentient beings scold, insult, slander, beat, club, torture, hack, or even kill him, he can accept such acts, and will never feel disturbed, angry, or vindictive. Nor will he abandon his vow or his great compassion. Instead, he will strengthen his vow and nurture his great compassion without rest. Why? Because he has attained equability and truly transcends all dharmas, and because has realized the truth realized by all Tathāgatas, and can endure adversity with ease and a gentle mind. This is his fifth mountain-like higher mind.
(6) A Bodhisattva-Mahāsattva performs works of higher merit, which bring higher requitals, such as higher rebirth as a god or human, higher form, higher strength, higher retinues, higher desires, higher kingship, higher mastery, higher merits, and higher wisdom. However, he is attached to none of them because he has no attachment to taste, desire, wealth, or retinue, and because he only seeks the Dharma, follows the Dharma, abides in the Dharma, strives to attain bodhi according to the Dharma, and reaches for the ultimate truth revealed in the Dharma. Taking the Dharma as his reliance, his rescue, his refuge, and his home, he delights in the Dharma, protects the Dharma, ponders the Dharma, and expounds the Dharma. Buddha-Sons, a Bodhisattva-Mahāsattva experiences various kinds of Dharma delight and always stays far away from māras’ states. Why? Because in his past lives he resolved, ‘I will enable all sentient beings to leave behind māras’ states forever and abide in Buddhas’ states.’ This is his sixth mountain-like higher mind.
(7) A Bodhisattva-Mahāsattva resolved to attain anuttara-samyak-saṁbodhi has diligently trained on the Bodhisattva Way for countless asaṁkhyeya kalpas. Yet he still says, ‘I now activate the anuttara-samyak-saṁbodhi mind.’ He takes Bodhisattva actions, neither shocked nor scared nor terrified. Although he can attain anuttara-samyak-saṁbodhi in one thought, for sentient beings’ sake he continues to take Bodhisattva actions for countless kalpas without rest. This is his seventh mountain-like higher mind.
(8) He knows that all sentient beings are by nature unkind and hard to tame and deliver, and that they neither acknowledge nor reciprocate kindness. Therefore, he makes a great vow to enable them to put their minds at ease, do things without hindrance, discard evil thoughts, and not be driven by their afflictions. This is his eighth mountain-like higher mind.
(9) He thinks, ‘No one makes me activate the bodhi mind, nor do I rely on anyone to help me train to attain bodhi. I activate the bodhi mind of my own accord, acquire the Buddha Dharma, and make vows to drive myself to walk the Bodhisattva Way throughout all future kalpas and attain anuttara-samyak-saṁbodhi. Therefore, as I now train in Bodhisattva actions, I should purify my own mind and others’ minds, and should know my own states and others’ states. My states will equal those of past, present, and future Buddhas.’ This is his ninth mountain-like higher mind.
(10) He observes, ‘No dharma trains in Bodhisattva actions; no dharma completes Bodhisattva actions; no dharma teaches, transforms, or tames all sentient beings; no dharma reverently makes offerings to all Buddhas; no dharma attained, does attain, or will attain anuttara-samyak-saṁbodhi; no dharma expounded, does expound, or will expound the Dharma. Neither the Dharma expounder nor the Dharma can be captured.’ However, he never abandons his resolve to attain anuttara-samyak-saṁbodhi. Why not? Because a Bodhisattva seeks to realize that there is nothing to capture or attain. This is the way to attain anuttara-samyak-saṁbodhi. Therefore, although he attains nothing, he diligently performs higher good works, purifies remedial methods, and acquires wisdom thought after thought. Neither shocked nor scared, he does not think, ‘If all dharmas are in nirvāṇa, why should I walk the unsurpassed bodhi path?’ This is his tenth mountain-like higher mind.
“Buddha-Sons, these are a Bodhisattva-Mahāsattva’s ten mountain-like higher minds resolved to attain anuttara-samyak-saṁbodhi. If a Bodhisattva abides in them, he will acquire a Tathāgata’s mountain-like higher mind of unsurpassed wisdom.”
“70. What kinds of ocean-like wisdom-knowledge does he have to attain the unsurpassed bodhi?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten kinds of ocean-like wisdom-knowledge to attain anuttara-samyak-saṁbodhi. What are these ten?
(1) He enters the realm of innumerable sentient beings. This is his first kind of ocean-like wisdom-knowledge.
(2) He enters all worlds without differentiating them. This is his second kind of ocean-like wisdom-knowledge.
(3) He enters all webs of different worlds in the ten directions, knowing that the domain of space is immeasurable and hindrance free. This is his third kind of ocean-like wisdom-knowledge.
(4) He capably enters the dharma realm because he knows that all dharmas are neither perpetual nor ceasing, and have neither birth nor death, neither hindrance nor measure. This is his fourth kind of ocean-like wisdom-knowledge.
(5) He knows in one thought the roots of goodness that were developed, are being developed, and will be developed by past, future, and present Buddhas, Bodhisattvas, Dharma masters, voice-hearers, Pratyekabuddhas, and ordinary beings; the roots of goodness of past, present, and future Buddhas who attained, do attain, and will attain anuttara-samyak-saṁbodhi; the roots of goodness of past, present, and future Buddhas who expounded, do expound, and will expound the Dharma, to tame sentient beings. He deeply believes in these roots of goodness, expresses sympathetic joy over them, and delights in developing them, never satiated. This is his fifth kind of ocean-like wisdom-knowledge.
(6) He, thought after thought, enters an ineffable number of past kalpas. He clearly sees in each kalpa the appearances of 100 koṭi, 1,000 koṭi, or 100,000 koṭi Buddhas, or the appearances of Buddhas whose numbers are countless, measureless, boundless, unequaled, uncountable, indefinable, inconceivable, immeasurable, ineffable, ineffably ineffable, and beyond calculation; he clearly sees the assemblies in Buddhas’ bodhimaṇḍas, in which They expound the Dharma to teach and transform voice-hearers and Bodhisattvas; he clearly sees all sentient beings’ different lifespans and the duration of the abiding of the Dharma [in the world]. As it is with one kalpa, so it is with all kalpas. He knows the roots of goodness planted, in kalpas without Buddhas, by sentient beings to attain anuttara-samyak-saṁbodhi. He also knows when sentient beings with mature roots of goodness will see Buddhas in the future. In this way he observes an ineffably ineffable number of past kalpas, never satiated. This is his sixth kind of ocean-like wisdom-knowledge.
(7) He enters the future and observes and differentiates countless and boundless kalpas. He knows which kalpas will have Buddhas and which kalpas will not have Buddhas. He knows the number of Buddhas who will appear in which kalpas, Their names, Their lifespans, Their resident worlds, the names of these worlds, and how many sentient beings They will deliver. Observing in this way, he knows the endless future, but never feels that he knows enough. This is his seventh kind of ocean-like wisdom-knowledge.
(8) He enters the present to observe and ponder. Thought after thought, he sees an ineffable number of countless kinds of worlds in the ten directions, where Buddhas attained, do attain, and will attain the unsurpassed bodhi. Each Buddha goes to His bodhimaṇḍa, sits on a seat of auspicious grass under a bodhi tree, subjugates māra legions, and attains anuttara-samyak-saṁbodhi. Then He rises, enters a city, ascends to a celestial palace, expounds the wondrous Dharma, turns the great Dharma wheel, displays transcendental powers, tames sentient beings, hands down the teachings on attaining anuttara-samyak-saṁbodhi, and enters parinirvāṇa. After His parinirvāṇa, His teachings collected in the Dharma store remain in the world for a long time, and majestic towers [stūpa] are erected to enshrine His relics [śarīra] so that sentient beings can make offerings. He also sees all sentient beings in any world encounter a Buddha, hear the Dharma, accept and recite His teachings, remember and ponder His teachings, and increase their understanding and wisdom. In this way he observes all worlds in the ten directions, without any misunderstanding of the Buddha Dharma. Why? Because a Bodhisattva-Mahāsattva knows that Buddhas are like dreams. Therefore, he visits all Buddhas and reverently makes offering to Them, with no attachment to himself, Buddhas, Dharma assemblies, hearing the Dharma, or kalpas. He continues to see Buddhas, hear the Dharma, observe worlds, and enter kalpas, never satiated. This is his eighth kind of ocean-like wisdom-knowledge.
(9) He, in each of an ineffably ineffable number of kalpas, reverently makes offerings to an ineffably ineffable number of Buddhas, as he displays his death here and rebirth there. He makes offerings that surpass all those in the Three Realms of Existence to Buddhas as well as Bodhisattvas, voice-hearers, and all multitudes. After each Buddha’s parinirvāṇa, he makes unexcelled offerings to His relics and widely gives alms to gratify sentient beings. Buddha-Sons, a Bodhisattva-Mahāsattva, to attain anuttara-samyak-saṁbodhi, uses the inconceivable mind, the not-reward-seeking mind, the ultimate mind, and the altruistic mind to make offerings to Buddhas, benefit sentient beings, uphold the true Dharma, and expound it, for an ineffably ineffable number of kalpas. This is his ninth kind of ocean-like wisdom-knowledge.
(10) He, in all places of Buddhas, Bodhisattvas, and Dharma masters, always intently seeks teachings on what a Bodhisattva should expound, learn, teach, practice, purify, develop, retain, transcend, and tame, and on how to remain impartial. Having received these teachings, he accepts, recites, and expounds them, never tiring, and enables innumerable sentient beings to activate the mind aspiring to all wisdom-knowledge in the Buddha Dharma, to enter the true reality of dharmas, and never to regress from the anuttara-samyak-saṁbodhi mind. A Bodhisattva does these things for an ineffably ineffable number of kalpas, never feeling that he has done enough. This is his tenth kind of ocean-like wisdom-knowledge.
“Buddha-Sons, these are a Bodhisattva-Mahāsattva’s ten kinds of ocean-like wisdom-knowledge to attain anuttara-samyak-saṁbodhi. If a Bodhisattva abides in them, he will acquire all Buddhas’ ocean of unsurpassed great wisdom.”
“71. What kinds of precious abiding does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten kinds of precious abiding to attain anuttara-samyak-saṁbodhi. What are these ten?
(1) He visits Tathāgatas in countless worlds, gazes upon Them, attends Them, and makes prostrations and offerings to Them. This is his first kind of precious abiding.
(2) He hears the Dharma from an inconceivable number of Tathāgatas, accepts and remembers it, never forgetting or losing it, differentiates and ponders its teachings, and increases his wisdom. He does this in all worlds in the ten directions. This is his second kind of precious abiding.
(3) He displays his death in this world and rebirths in other worlds, without confusion about the Buddha Dharma. This is his third kind of precious abiding.
(4) He knows that one dharma gives rise to all dharmas, and can expound all of them because various meanings of dharmas are of one meaning. This is his fourth kind of precious abiding.
(5) He knows how to turn away from his afflictions, stop them from arising, ward them off, and end them. However, he trains in Bodhisattva actions without verifying the true reality of dharmas, though its verification is required to arrive at the shore of true reality. He well learns skillful means to fulfill his original vows, never tiring. This is his fifth kind of precious abiding.
(6) He knows that differentiations made by sentient beings’ minds have no place, but he reveals their various places. Making no differentiation and taking no action, to tame all sentient beings he does spiritual training, which is no training. This is his sixth kind of precious abiding.
(7) He knows that all dharmas have the same nature, which means that they have no nature, no various natures, no countless natures, no countable natures, no definable natures, no form, and no appearance, and cannot be identified as one or many. However, he definitely knows Buddha dharmas, Bodhisattva dharmas, Pratyekabuddha dharmas, voice-hearer dharmas, ordinary-being dharmas, good dharmas, evil dharmas, worldly dharmas, supra-worldly dharmas, faulty dharmas, faultless dharmas, dharmas with afflictions, dharmas without afflictions, saṁskṛta dharmas, and asaṁskṛta dharmas. This is his seventh kind of precious abiding.
(8) He knows that Buddhas, Bodhisattvas, sentient beings, and dharmas cannot be captured. However, he never gives up taming sentient beings to enable them to activate the bodhi mind. Why not? Because he makes skillful observations and knows all sentient beings’ states and roots of goodness. He guides them by skillful means to attain nirvāṇa, because he wants to fulfill his vow to transform sentient beings and to vigorously train in Bodhisattva actions. This is his eighth kind of precious abiding.
(9) He knows that skillful expositions of the Dharma, demonstrations of entering nirvāṇa, and skillful means for delivering sentient beings are established by the thinking mind and are not inverted or false. Why? Because a Bodhisattva knows all dharmas, the equality of the three time frames, and that dharmas in true reality are motionless and abide nowhere. Therefore, he does not see even one sentient being that was transformed, is being transformed, or will be transformed. He also knows that his spiritual training is no training, and that the birth and death of any dharma cannot be captured. However, he relies on all dharmas so that his aspirations will not come to nothing. This is his ninth kind of precious abiding.
(10) He hears from every one of inconceivably innumerable Buddhas the ineffably ineffable prophecy of his attaining bodhi under different names, in different kalpas. He often hears this prophecy in one kalpa and even in an ineffably ineffable number of kalpas. Having heard it, he trains to attain bodhi, neither shocked nor scared, neither confused nor puzzled, because he knows that a Tathāgata’s wisdom is inconceivable, that His prophecy is unwavering, and that the power of his action vows is excellent. Therefore, he will enable those ready to be transformed to attain anuttara-samyak-saṁbodhi, thus fulfilling all his vows, which equal the dharma realm. This is his tenth kind of precious abiding.
“Buddha-Sons, these are a Bodhisattva-Mahāsattva’s ten kinds of precious abiding to attain anuttara-samyak-saṁbodhi. If a Bodhisattva abides in them, he will acquire Buddhas’ treasure, the unsurpassed great wisdom.”
“72. What vajra-like minds does he activate to fulfill the Mahāyāna vows?”
“Buddha-Sons, a Bodhisattva-Mahāsattva activates ten vajra-like minds to fulfill the Mahāyāna vows. What are these ten?
(1) He thinks, ‘Although all dharmas are countless and endless, I will use wisdom-knowledge throughout the three time frames to know them all, without omission.’ This is his first vajra-like mind to fulfill the Mahāyāna vows.
(2) He then thinks, ‘On the tip of one hair, there are innumerable and countless sentient beings, not to mention those in the entire dharma realm. I will enable them all to attain anuttara-samyak-saṁbodhi and enter parinirvāṇa.’ This is his second vajra-like mind to fulfill the Mahāyāna vows.
(3) He then thinks, ‘All worlds in the ten directions are countless, boundless, limitless, and endless. I will adorn them all with Buddha Lands’ supreme adornments, which will be real.’ This is his third vajra-like mind to fulfill the Mahāyāna vows.
(4) He then thinks, ‘All sentient beings in worlds in the ten directions are innumerable, countless, limitless, and endless. I will transfer all my roots of goodness to them and use the supreme wisdom light to illuminate them.’ This is his fourth vajra-like mind to fulfill the Mahāyāna vows.
(5) He then thinks, ‘All Buddhas are innumerable, countless, limitless, and endless. I will present to Them as an offering all the roots of goodness I have planted, without omission. Then I will attain anuttara-samyak-saṁbodhi.’ This is his fifth vajra-like mind to fulfill the Mahāyāna vows.
(6) He sees all Buddhas, delights in hearing the Dharma They expound, and has no attachment to his body or Buddhas’ bodies, because he understands that a Tathāgata’s body is neither real nor unreal, and has neither nature nor no nature, neither form nor no form, neither appearance nor no appearance, neither birth nor death. However, its nonexistence does not destroy its existence. Why not? Because one should have no attachment to appearances.’ This is his sixth vajra-like mind to fulfill the Mahāyāna vows.
(7) If sentient beings scold, slander, beat, or club a Bodhisattva-Mahāsattva, or cut off his hands, feet, ears, or nose, or dig out his eyes or take his head, he will endure all these things and never gets angry or vindictive. He will train in Bodhisattva actions for an ineffable number of kalpas and deliver sentient beings, never abandoning them. Why? Because a Bodhisattva-Mahāsattva well observes that all dharmas have no duality [such as subject and object]. His mind undisturbed, he can disregard his body and endure suffering. This is his seventh vajra-like mind to fulfill the Mahāyāna vows.
(8) He then thinks, ‘Future kalpas are countless, boundless, limitless, and endless. In each kalpa, neither shocked nor scared, nor terrified, I will take Bodhisattva actions to teach and transform sentient beings in one world. As it is with one world, so it is with all worlds in the dharma realm and the domain of space. Why? Because this is how one should walk the Bodhisattva Way, to train to attain bodhi in order to benefit all sentient beings. This is his eighth vajra-like mind to fulfill the Mahāyāna vows.
(9) He then thinks, ‘Anuttara-samyak-saṁbodhi is founded on the mind. If one’s mind is pure, one can complete all roots of goodness, feel at ease with Buddha bodhi, and attain anuttara-samyak-saṁbodhi at will. Therefore, I could end all the conditions for my continuing [the cycle of birth and death], and complete the one-way path. Although I aspire to Buddha bodhi, I choose not to attain it right away. Why? Because, to fulfill my original vows, I take Bodhisattva actions in all worlds to transform sentient beings.’ This is his ninth vajra-like mind to fulfill the Mahāyāna vows.
(10) He knows that Buddhas, Bodhisattvas, sentient beings, dharmas, saṁskṛta dharmas, asaṁskṛta dharmas, all things in the world, actions, bodhi, the mind, past, present, and future, cannot be captured. Hence he abides in quietness, profoundness, no dispute, no speech, no comparison, no change, the unequaled [truth], the true nature [of dharmas], the principle, liberation, nirvāṇa, and true suchness. However, he never abandons his great vows, the resolve to realize sarvajña [overall wisdom-knowledge[1]], Bodhisattva actions, the pāramitās, attending Buddhas, expounding the Dharma, adorning all worlds, or teaching, transforming, and taming sentient beings. Why not? Because a Bodhisattva-Mahāsattva has made great vows. Although he knows [the emptiness of] all dharma appearances, his mind of great lovingkindness and compassion increases even more. He acquires immeasurable merits and draws in sentient beings, never abandoning them. Why? Because he thinks, ‘All dharmas are nonexistent, but ordinary beings are confused and unaware of this. I will enlighten them and reveal dharma nature to them. Why? Because, although all Buddhas abide in nirvāṇa, using the mind of great compassion, without rest They expound the Dharma in all worlds, teaching and transforming sentient beings. How can I now abandon my great compassion? Besides, I have already made a vast vow to benefit all sentient beings, develop all roots of goodness, skillfully transfer my merits, acquire profound wisdom, draw in all sentient beings, and see the equality of all sentient beings. I speak true words, not false words, because I wish to give sentient beings the unsurpassed great Dharma and never to allow the line of Buddhas to end. However, sentient beings have not yet achieved liberation, attained true enlightenment, or acquired the Buddha Dharma. As my great vow is not yet fulfilled, how can I abandon my great compassion?’ This is his tenth vajra-like mind to fulfill the Mahāyāna vows.
“Buddha-Sons, these are the ten vajra-like minds a Bodhisattva-Mahāsattva activates to fulfill the Mahāyāna vows. If a Bodhisattva abides in them, he will acquire a Tathāgata’s vajra-like wisdom-knowledge of unsurpassed great transcendental powers.”
“73. What great resolves does he make?”
“Buddha-Sons, a Bodhisattva-Mahāsattva makes ten great resolves. What are these ten?
(1) He thinks, ‘I will reverently make offerings to all Buddhas.’ This is his first great resolve.
(2) He then thinks, ‘I will nurture all Bodhisattvas’ roots of goodness.’ This is his second great resolve.
(3) He then thinks, ‘I will erect majestic pagodas after every Tathāgata’s parinirvāṇa, make offerings of flowers, chaplets, fragrances, solid perfumes, powdered incense, garments, canopies, banners, and cylindrical banners, and uphold and protect that Buddha’s true Dharma.’ This is his third great resolve.
(4) He then thinks, ‘I will teach, transform, and tame all sentient beings, and enable them to attain anuttara-samyak-saṁbodhi.’ This is his fourth great resolve.
(5) He then thinks, ‘I will adorn all worlds with Buddha Lands’ supreme adornments.’ This is his fifth great resolve.
(6) He then thinks, ‘I will elicit great compassion and, for even one sentient being, take Bodhisattva actions in all worlds throughout the endless future. As it is for one sentient being, so it is for all sentient beings. I will enable all to attain the unsurpassed Buddha bodhi.’ This is his sixth great resolve.
(7) He then thinks, ‘Tathāgatas are innumerable and countless. I will reverently make offerings to one Tathāgata for an inconceivable number of kalpas. As it is with one Tathāgata, so it is with all Tathāgatas.’ This is his seventh great resolve.
(8) He then thinks, ‘I will erect jeweled pagodas for every Tathāgata’s relics after His parinirvāṇa. The size of every pagoda equals an ineffable number of worlds. So is the size of the Buddha images I will produce. I will make offerings of jeweled banners, canopies, incense, flowers, and garments, without even one thought of tiredness or boredom. I will expound the Dharma because I want to establish, protect, and uphold the Buddha Dharma, make offerings to Buddhas, and teach and transform sentient beings.’ This is his eighth great resolve.
(9) He then thinks, ‘I will use these roots of goodness to attain the unsurpassed bodhi, enter the ground of all Tathāgatas, and become Their equal.’ This is his ninth great resolve.
(10) He then thinks, ‘After I attain true enlightenment, I will expound the true Dharma in all worlds for an ineffable number of kalpas, display inconceivable transcendental powers with ease, and my body, voice, and mind will never tire, because I will never be apart from the Dharma and will be supported by the power of Buddhas. Led by great lovingkindness and driven by great compassion, I will diligently carry out my great vows to benefit all sentient beings. Understanding that dharmas have no appearance and speaking truthful words, I verify that all dharmas are in nirvāṇa. Although all sentient beings cannot be captured, I know that karmas bring corresponding requitals. With the same dharma body[2] as those of Buddhas in the dharma realm and the domain of space, I understand that dharmas have no appearance and have neither birth nor death. Equipped with the entire Buddha Dharma, I tame sentient beings through the power of my great vows and do great Buddha work without rest.’ This is his tenth great resolve.
“Buddha-Sons, these are a Bodhisattva-Mahāsattva’s ten great resolves. If a Bodhisattva abides in them, he will never cease taking Bodhisattva actions and will acquire a Tathāgata’s unsurpassed great wisdom.”
“74. What ultimate great things does he do?”
“Buddha-Sons, a Bodhisattva-Mahāsattva does ten ultimate great things. What are these ten? They are (1) reverently making offerings to all Tathāgatas, (2) rescuing and protecting all sentient beings, (3) intently seeking the entire Buddha Dharma, (4) developing all roots of goodness, (5) pondering the entire Buddha Dharma, (6) fulfilling all his vows, (7) completing all Bodhisattva actions, (8) attending all his beneficent learned friends, (9) visiting Tathāgatas in all worlds, and (10) hearing and retaining the true Dharma of all Buddhas. These are the ten. If a Bodhisattva abides in these ten ultimate great things, he will attain anuttara-samyak-saṁbodhi, acquiring the ultimate great wisdom.”
“75. What indestructible faiths[3] does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten indestructible faiths. What are these ten? They are the indestructible faiths in (1) all Buddhas, (2) the entire Buddha Dharma, (3) all Saṅghas, (4) all Bodhisattvas, (5) all his beneficent learned friends, (6) all sentient beings, (7) all Bodhisattva vows, (8) all Bodhisattva actions, (9) making reverent offerings to all Buddhas, and (10) Bodhisattvas’ secret skillful means to teach, transform, and tame all sentient beings. These are the ten. If a Bodhisattva abides in these ten kinds of indestructible faith, he will acquire Buddhas’ indestructible faith in the unsurpassed great wisdom.”
“76. Why does he receive the prophecy [of his attaining Buddhahood]?”
“Buddha-Sons, a Bodhisattva-Mahāsattva receives the prophecy [of his attaining Buddhahood] for ten reasons. What are these ten? They are (1) his innate understanding of the Dharma, (2) his developing a Bodhisattva’s roots of goodness in accordance with the Dharma, (3) his taking vast Bodhisattva actions, (4) his visible presence [before Buddhas], (5) his invisible presence [before Buddhas], (6) his attaining bodhi on his own, (7) his attaining endurance [in his realization of the truth], (8) his teaching, transforming, and taming sentient beings, (9) his training throughout all kalpas, and (10) his mastery of all Bodhisattva actions. These are the ten. If a Bodhisattva abides in these ten reasons, he will receive from all Buddhas the prophecy [of his attaining Buddhahood].”
“77. To what does he transfer his roots of goodness?”
“Buddha-Sons, a Bodhisattva-Mahāsattva transfers his roots of goodness to ten things. What are these ten? They are (1) making the same vows as those of his beneficent learned friends, nothing else; (2) having the same mind as theirs, nothing else; (3) taking the same actions as theirs, nothing else; (4) having the same roots of goodness as theirs, nothing else; (5) becoming their equal, nothing else; (6) having the same right mindfulness as theirs, nothing else; (7) achieving the same purity as theirs, nothing else; (8) abiding in the same place as theirs, nothing else; (9) reaching the same fulfillment as theirs, nothing else; (10) achieving the same indestructibility as theirs, nothing else. These are the ten. If a Bodhisattva transfers his roots of goodness to these ten things, he will be able to make the unsurpassed transference of his roots of goodness.”
“78. How does he acquire wisdom?”
“Buddha-Sons, a Bodhisattva-Mahāsattva acquires wisdom in ten ways. What are these ten? He acquires wisdom (1) by giving alms with ease, (2) by achieving a deep understanding of the entire Buddha Dharma, (3) by entering a Tathāgata’s immeasurable wisdom-knowledge, (4) by answering all questions to resolve doubts, (5) by entering the true meaning [of the teachings], (6) by achieving a deep understanding that all Tathāgatas use words and sounds skillfully to expound the entire Buddha Dharma, (7) by achieving a deep understanding that even a few roots of goodness planted under Buddhas will accomplish all pure dharmas and [enable him to] acquire a Tathāgata’s immeasurable wisdom-knowledge, (8) by attaining the inconceivable states of a Bodhisattva, (9) by visiting countless Buddha Lands in one thought, and (10) by attaining all Buddhas’ bodhi, entering all dharma realms, hearing and retaining all Buddhas’ teachings, and entering deep into all Tathāgatas’ majestic words and tones. These are the ten. If a Bodhisattva acquires wisdom in these ten ways, he will acquire all Buddhas’ unsurpassed presently verified wisdom-knowledge.”
“79. When does he activate the boundless vast mind?”
“Buddha-Sons, a Bodhisattva-Mahāsattva activates the boundless vast mind when he does ten things. What are these ten? He activates it when he (1) stays in the places of all Buddhas, (2) observes all sentient beings, (3) observes all worlds, all dharmas in the world, and all dharma realms, (4) observes that all dharmas are like the open sky, (5) observes all vast Bodhisattva actions, (6) intently thinks of all past, present, and future Buddhas, (7) observes inconceivable karmic requitals, (8) adorns all Buddha Lands, (9) enters all Buddhas’ great assemblies, and (10) listens to all Tathāgatas’ wondrous sounds. These are the ten. If a Bodhisattva abides in these ten things, he will acquire the ocean of immeasurable boundless vast wisdom in the entire Buddha Dharma.”
“80. What are his stores [of knowledge]?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten stores [of knowledge]. What are these ten? They are the stores of knowledge that (1) all dharmas bring forth meritorious actions, (2) all dharmas are [the objects of] right thinking, (3) all dharmas illuminate dhāraṇīs, (4) all dharmas bring forth eloquent teachings, (5) all dharmas lead to ineffable true realization, (6) all Buddhas display transcendental powers with ease, (7) all dharmas provide skillful means to realize their equality, (8) all dharmas provide conditions to see all Buddhas, (9) all inconceivable kalpas are like illusions, and (10) all Buddhas and Bodhisattvas bring joy and pure faith. These are the ten. If a Bodhisattva abides in these ten stores [of knowledge], he will acquire all Buddhas’ Dharma store of the unsurpassed wisdom-knowledge and be able to tame all sentient beings.”
“81. What rules does he follow?”
“Buddha-Sons, a Bodhisattva-Mahāsattva follows ten rules. What are these ten? They are the rules (1) not to malign the Buddha Dharma, (2) not to destroy his faith and delight in all Buddhas, (3) to esteem and respect all Bodhisattvas, (4) not to abandon his delight in all his beneficent learned friends, (5) not to think of any voice-hearers or Pratyekabuddhas, (7) not to intend harm to sentient beings, (8) to develop all roots of goodness to their completion, (9) to subjugate all māras, and (10) to achieve all pāramitās. These are the ten. If a Bodhisattva follows these ten rules, he will acquire the unsurpassed great wisdom as his rule.”
“82. 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) his life, to live for an ineffable number of kalpas; (2) his mind, to have wisdom and enter asaṁkhyeya samādhis; (3) his resources, to adorn all worlds with countless adornments; (4) his karmas, to receive requitals any time at will; (5) his rebirth, to display rebirths in all worlds; (6) his liberation, to see Buddhas filling all worlds; (7) his vows, to attain true enlightenment in any world at any time; (8) his spiritual power, to display all great transcendental powers; (9) the Dharma, to reveal countless Dharma Doors; (10) his wisdom-knowledge, to display, thought after thought, a Tathāgata’s attainment of true enlightenment and His Ten Powers and Four Fearlessnesses. These are the ten. If a Bodhisattva abides in these ten kinds of masteries, he will acquire all Buddhas’ mastery of pāramitās, spiritual powers, wisdom, and bodhi.”
—Mahāvaipulya Sūtra of Buddha Adornment, fascicle 55
Translated from the digital Chinese Canon (T10n0279)
Notes
1. 1. See “overall wisdom-knowledge” defined in the glossary’s “three kinds of wisdom-knowledge.” (Return to text)
2. See “dharma body” defined in the glossary’s “three bodies of a Buddha.” (Return to text)
3. For other indestructible faiths, see “four indestructible faiths” in the glossary. (Return to text)