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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四
Mahāvaipulya Sūtra of Buddha Adornment
Translated from Sanskrit into Chinese in the Tang Dynasty
by
The Tripiṭaka Master Śikṣānanda from Yütian
Fascicle 56 (of 80)
Chapter 38d – Transcending the World Continued
The Next Thirty-four Questions and Answers (83–116)
[Universal Wisdom Bodhisattva asked] “83. What kinds of hindrance-free works does a Bodhisattva-Mahāsattva perform?”
[Samantabhadra Bodhisattva answered] “Buddha-Sons, a Bodhisattva-Mahāsattva performs different kinds of hindrance-free works related to each of ten kinds of things. What are these ten? They are (1) sentient beings, (2) worlds, (3) dharmas, (4) bodies, (5) vows, (6) states, (7) wisdom-knowledge [jñāna], (8) transcendental powers, (9) miraculous powers, and (10) other powers.”
“84. What kinds of hindrance-free works related to sentient beings does he perform?”
“Buddha-Sons, a Bodhisattva-Mahāsattva performs ten kinds of hindrance-free works related to sentient beings. What are these ten? They are (1) revealing that all sentient beings are no sentient being, (2) revealing that all sentient beings are dominated by their perceptions, (3) expounding the Dharma to all sentient beings at the right times, (4) manifesting all sentient beings, (5) putting all sentient beings into one pore without crowding it, (6) manifesting all worlds in other directions and enabling all sentient beings to see them, (7) manifesting to all sentient beings as the Brahma-king Śikhin, the god-king Śakra, or any of the four world-protecting god-kings,[1] (8) manifesting to all sentient beings as a voice-hearer or Pratyekabuddha displaying his quiet majestic deportments, (9) demonstrating Bodhisattva actions to all sentient beings, and (10) manifesting to all sentient beings Buddhas’ sublime bodies, the power of Their wisdom, and Their attainment of [saṁbodhi] true enlightenment. These are the ten.”
“85. What kinds of hindrance-free works related to worlds does he perform?”
“Buddha-Sons, a Bodhisattva-Mahāsattva performs ten kinds of hindrance-free works related to worlds. What are these ten? They are (1) merging all worlds into one world, (2) making all worlds enter one pore, (3) revealing that all worlds are endless, (4) using one body sitting cross-legged to fill all worlds, (5) manifesting all worlds in one body, (6) shaking all worlds without terrifying their sentient beings, (7) adorning one world with all worlds’ adornments, (8) adorning all worlds with one world’s adornments, (9) displaying one Tathāgata in one assembly to sentient beings everywhere in all Buddha Lands, and (10) displaying to all sentient beings worlds in all directions and their countless differences, whether the worlds are small, medium, large, vast, deep, facing up, facing down, facing sideways, or facing straight. These are the ten.”
“86. What kinds of hindrance-free works related to dharmas does he perform?”
“Buddha-Sons, a Bodhisattva-Mahāsattva performs ten kinds of hindrance-free works related to dharmas. What are these ten? They are (1) revealing that all dharmas enter one dharma, and one dharma enters all dharmas, without contradicting sentient beings’ understanding, (2) expounding that all dharmas arise from prajñā-pāramitā [the wisdom pāramitā], (3) enabling sentient beings to realize that all dharmas are apart from their perceptions, (4) expounding countless dharma appearances with the understanding that all dharmas have one appearance, (5) expounding countless Dharma Doors with the understanding that all dharmas are beyond words, (6) turning the universal wheel of words to reveal different meanings of all dharmas, (7) expounding for an ineffable number of kalpas that all dharmas enter one Dharma Door without conflict, (8) enabling all sentient beings to understand that all dharmas enter the Buddha Dharma, (9) expounding that all dharmas are countless, and (10) ceaselessly expounding to sentient beings for countless kalpas that all dharmas are hindrance free and have countless differences like [the eyes of] an illusory net. These are the ten.”
“87. What kinds of hindrance-free works related to bodies does he perform?”
“Buddha-Sons, a Bodhisattva-Mahāsattva performs ten kinds of hindrance-free works related to bodies. What are these ten? They are (1) making all sentient beings’ bodies enter his body, (2) making his body enter all sentient beings’ bodies, (3) making all Buddhas’ bodies enter one Buddha’s body, (4) making one Buddha’s body enter all Buddhas’ bodies, (5) making all worlds enter his body, (6) using one body to fill all three time frames [past, present, and future], (7) using one body to manifest countless bodies in samādhi, (8) using one body to manifest countless bodies attaining true enlightenment, (9) merging all sentient beings’ bodies into one sentient being’s body and manifesting all sentient beings’ bodies from one sentient being’s body, and (10) revealing all sentient beings’ dharma bodies and manifesting all sentient beings’ physical bodies from their dharma bodies. These are the ten.”
“88. What kinds of hindrance-free works related to vows does he perform?”
“Buddha-Sons, a Bodhisattva-Mahāsattva performs ten kinds of hindrance-free works related to vows. What are these ten? They are (1) carrying out all Bodhisattvas’ vows as his own vows, (2) using the power of all Buddhas’ vows to attain bodhi and demonstrate attaining true enlightenment, (3) enabling sentient beings to attain anuttara-samyak-saṁbodhi according to their readiness, (4) ceaselessly making great vows for countless kalpas, (5) turning consciousness into wisdom-knowledge without attachment to wisdom-knowledge and manifesting all bodies with ease through the power of his vows, (6) sacrificing his body to fulfill others’ vows, (7) teaching and transforming all sentient beings without abandoning his great vows, (8) taking Bodhisattva actions throughout all kalpas without ending his great vows, (9) demonstrating to every sentient being in an ineffably ineffable number of worlds attainment of true enlightenment in all Buddha lands through the power of his great vows, and (10) speaking one Dharma word to pervade the entire dharma realm, forming the great Dharma cloud, flashing the Dharma lightning, clapping the Dharma thunder, showering down the Dharma rain of sweet dew, and filling the realm of all sentient beings with the power of his great vows. These are the ten.”
“89. What kinds of hindrance-free works related to various states does he perform?”
“Buddha-Sons, a Bodhisattva-Mahāsattva performs ten kinds of hindrance-free works related to various states. What are these ten? They are (1) abiding in the state of the dharma realm without abandoning sentient beings’ states; (2) abiding in Buddhas’ states without abandoning māras’ states; (3) abiding in the state of nirvāṇa without abandoning the states of saṁsāra; (4) abiding in the state of all wisdom-knowledge without abandoning Bodhisattvas’ states; (5) abiding in the quiet state without abandoning sentient beings’ chaotic states; (6) abiding in the sky-like state of no coming, no going, no nature, no appearance, no words, and no ludicrous statements, without abandoning the state of sentient beings making ludicrous statements; (7) abiding in the liberation state without abandoning worldly states; (8) abiding in the state of seeing no sentient being, without abandoning teaching or transforming sentient beings; (9) abiding in the quiet state of meditation, liberation, transcendental powers, and radiant wisdom, and displaying his rebirths in all worlds; (10) abiding in the state of Tathāgatas taking all majestic actions to attain true enlightenment, and displaying the quiet deportments of all voice-hearers and Pratyekabuddhas. These are the ten.”
“90. What kinds of hindrance-free works related to wisdom-knowledge does he perform?”
“Buddha-Sons, a Bodhisattva-Mahāsattva performs ten kinds of hindrance-free works related to wisdom-knowledge. What are these ten? They are (1) using endless eloquence, (2) never forgetting any dhāraṇīs, (3) definitely knowing and revealing all sentient beings’ capacities, (4) using the hindrance-free wisdom-knowledge to know all sentient beings’ mental activities, (5) dispensing the right [Dharma] medicine to all sentient beings according to their desires, pleasures, habits, hidden habits, and afflictions, (6) entering a Tathāgata’s Ten Powers in one thought, (7) using the hindrance-free wisdom-knowledge to know all past, present, and future kalpas and all sentient beings in them, (8) endlessly demonstrating, thought after thought, attainment of true enlightenment to all sentient beings, (9) using one sentient being’s thoughts to know all sentient beings’ karmas, and (10) using one sentient being’s sounds to understand all sentient beings’ speech. These are the ten.”
“91. What kinds of hindrance-free works related to transcendental powers does he perform?”
“Buddha-Sons, a Bodhisattva-Mahāsattva performs ten kinds of hindrance-free works related to transcendental powers. What are these ten? They are (1) using one body to manifest bodies in all worlds, (2) hearing in one Buddha’s assemblies the Dharma expounded in all Buddhas’ assemblies, (3) using one sentient being’s thoughts to attain the ineffable unsurpassed bodhi and enlighten all sentient beings, (4) emitting one sound to produce different speech sounds in all worlds and enabling sentient beings to understand them, (5) revealing in one thought all sentient beings’ different karmas and karmic requitals in all past kalpas and enabling them to acquire the right knowledge and views, (6) manifesting in one dust particle vast Buddha Lands with countless adornments, (7) enabling all worlds to be fully adorned, (8) entering all three time frames, (9) emitting great Dharma radiance to illuminate the bodhi of all Buddhas and the wishes and actions of all sentient beings, and (10) guarding and protecting Tathāgatas’ Ten Powers, and the roots of goodness of gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṁnaras, mahoragas, the Brahma-king Śikhin, the god-king Śakra, the four world-protecting god-kings, voice-hearers, Pratyekabuddhas, and Bodhisattvas. These are the ten.”
“92. What kinds of hindrance-free works related to miraculous powers does he perform?”
“Buddha-Sons, a Bodhisattva-Mahāsattva performs ten kinds of hindrance-free works related to miraculous powers. What are these ten? They are (1) putting an ineffable number of worlds into one dust particle; (2) manifesting in one dust particle all Buddha Lands that equal the dharma realm; (3) putting the water from all immense oceans into one pore and traveling to and fro among worlds in the ten directions without disturbing their sentient beings; (4) displaying all transcendental powers in an ineffable number of worlds in his body; (5) holding countless vajra mountain ranges bound with one hair and traveling to all worlds without terrifying their sentient beings; (6) turning an ineffable number of kalpas into one kalpa, turning one kalpa into an ineffable number of kalpas, and displaying their different formations and destructions; (7) manifesting water, fire, and wind disasters to destroy all worlds without distressing their sentient beings; (8) keeping all sentient beings’ necessities of life from damage or depletion when all worlds are being destroyed by the three disasters; (9) holding an inconceivable number of worlds in one hand and throwing them way beyond an ineffable number of worlds without shocking or terrifying their sentient beings; (10) expounding that all worlds are the same as the open sky and enabling all sentient beings to understand. These are the ten.”
“93. What kinds of hindrance-free works related to other powers does he perform?”
“Buddha-Sons, a Bodhisattva-Mahāsattva performs ten kinds of hindrance-free works related to other powers. What are these ten? They are (1) teaching, transforming, and taming sentient beings through the power of sentient beings, (2) adorning worlds with ineffable adornments through the power of worlds, (3) making all bodies into no body through the power of dharmas, (4) training endlessly through the power of kalpas, (5) awakening sentient beings through the power of Buddhas, (6) taking all Buddha actions through the power of actions, (7) delivering all sentient beings through the power of Tathāgatas, (8) realizing [the true reality of] all dharmas on his own through the power of his freedom from teachers, (9) attaining true enlightenment through the power of all wisdom-knowledge, and (10) never abandoning any sentient beings through the power of his great compassion. These are the ten.”
“Buddha-Sons, just described are a Bodhisattva’s different kinds of hindrance-free works related to ten kinds of things [from sentient beings to other powers]. If a Bodhisattva performs them, he can choose to attain or not to attain anuttara-samyak-saṁbodhi at will. Even after he attains true enlightenment, he will not cease taking Bodhisattva actions. Why not? Because a Bodhisattva-Mahāsattva has made a great vow to skillfully reveal and enter countless doors of hindrance-free works.”
“94. What games [of transcendental powers] does he play?”
“Buddha-Sons, a Bodhisattva-Mahāsattva plays ten games [of transcendental powers]. What are these ten? They are (1) turning sentient beings’ bodies into the body of a world, without destroying those sentient beings’ bodies; (2) turning the body of a world into sentient beings’ bodies, without destroying the body of that world; (3) turning a Buddha’s body into a voice-hearer’s or Pratyekabuddha’s body without diminishing that Buddha’s body; (4) turning a voice-hearer’s or Pratyekabuddha’s body into a Tathāgata’s body, without enlarging that voice-hearer’s or Pratyekabuddha’s body; (5) turning a body that takes Bodhisattva actions into a body that demonstrates attaining true enlightenment, without abandoning the body that takes Bodhisattva actions; (6) turning a body that demonstrates attaining true enlightenment into a body that takes Bodhisattva actions, without diminishing the body that demonstrates attaining true enlightenment; (7) displaying in the realm of nirvāṇa a body that undergoes birth and death without attachment to birth and death; (8) revealing in the realm of birth and death the realm of nirvāṇa without entering nirvāṇa; (9) abiding in samādhi as he displays majestic deportments, such as walking, standing still, sitting, and lying down, without abandoning the right state of samādhi; (10) hearing the Dharma in one Buddha’s assembly and, through the power of samādhi, manifesting bodies in an ineffable number of Buddhas’ assemblies to ceaselessly hear and retain the Dharma, without leaving his seat, making copies of his body, or rising from samādhi. Thought after thought, each body in samādhi manifests an ineffably ineffable number of bodies in samādhi. Although all kalpas will end, these manifested Bodhisattva bodies in samādhi will never end. These are the ten. If a Bodhisattva plays these ten Bodhisattva games [of transcendental powers], he will acquire a Tathāgata’s game of unsurpassed great wisdom-knowledge.”
“95. What excellent actions does he take?”
“Buddha-Sons, a Bodhisattva-Mahāsattva takes ten excellent actions.[2] What are these ten? They are (1) expounding countless Dharma Doors and enabling sentient beings to enter them, (2) displaying the immeasurable majesty of all worlds and enabling sentient beings to enter them, (3) transforming all sentient beings and enlightening them by skillful means, (4) producing a Bodhisattva’s body from a Tathāgata’s body and producing a Tathāgata’s body from a Bodhisattva’s body, (5) manifesting worlds in the domain of space and manifesting the domain of space in worlds, (6) revealing the realm of nirvāṇa in the realm of saṁsāra and displaying the realm of saṁsāra in the realm of nirvāṇa, (7) producing all words in the Buddha Dharma from one sentient being’s words, (8) turning countless bodies into one body and turning one body into all different bodies, (9) using one body to fill the entire dharma realm, and (10) enabling, in one thought, all sentient beings to activate the bodhi mind and each to manifest countless bodies attaining samyak-saṁbodhi. These are the ten. If a Bodhisattva takes these ten excellent actions, he will be able to take a Tathāgata’s excellent actions guided by the unsurpassed great wisdom.”
“96. What powers does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten powers. What are these ten? They are the powers of (1) his upright mind,[3] which remains untainted by the world; (2) his profound mind, which never abandons the Buddha Dharma, (3) his skillful means, which complete his work; (4) his wisdom-knowledge, which knows all sentient beings’ mental activities; (5) his vows, which fulfill all sentient beings’ wishes; (6) his actions, which never end throughout the future; (7) his vehicle, which produces all vehicles without abandoning the Mahāyāna, the Great Vehicle; (8) his miraculous manifestations, which manifest in every pore the appearances of all Tathāgatas in all pure worlds; (9) his enlightenment, which enables all sentient beings to activate the bodhi mind without regress; (10) his turning the Dharma wheel, which reveals every Dharma word right for all sentient beings’ capacities and desires. These are the ten. If a Bodhisattva abides in these ten powers, he will acquire Buddhas’ Ten Powers arising from the unsurpassed all wisdom-knowledge.”
“97. What fearlessnesses does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten fearlessnesses. What are these ten?
(1) He can hear and retain all words. He thinks, ‘If innumerable sentient beings come from [worlds in] the ten directions to ask me about 100,000 great dharmas, I do not see even a tiny difficulty in answering their questions. Because I do not see any difficulty, my mind has no fear and I will eventually arrive at the shore of great fearlessness. Without timidity, I answer their questions to resolve their doubts.’ This is his first fearlessness.
(2) He has received Tathāgatas’ empowerment of unimpeded eloquence and can use all words and sounds to reveal the secret of how to arrive at the opposite shore.[4] He thinks, ‘If innumerable sentient beings come from [worlds in] the ten directions to ask me about countless dharmas, I do not see even a tiny difficulty in answering their questions. Because I do not see any difficulty, my mind has no fear and I will eventually arrive at the shore of great fearlessness. Without fear, I answer their questions to resolve their doubts.’ This is his second fearlessness.
(3) He knows that a dharma is empty, and has no self, no belongings of a self, no action, no doer, no knower, no owner of a life, no nurturer, no pudgala [an individual that transmigrates], no five aggregates, no twelve fields, and no eighteen spheres. Having forever discarded all wrong views, his mind like the open sky, he thinks, ‘I do not see that sentient beings have even a small appearance that can impair my body, voice, and mind karmas.’ Why? Because a Bodhisattva stays far away from the wrong view that one has a self and its belongings, and does not see dharmas with any characterizing appearances. Because he does not see any such appearance, his mind has no fear. With indestructible strong and bold valor, he will eventually arrive at the shore of great fearlessness. This is his third fearlessness.
(4) He is protected and sustained by the power of Buddhas. He abides in a Buddha’s majestic deportments, and his actions are real and unwavering. He thinks, ‘I do not see even a little part of my deportments that can be criticized by sentient beings.’ Because he does see any such thing, his mind has no fear. He calmly expounds the Dharma to huge multitudes. This is his fourth fearlessness.
(5) His body, voice, and mind karmas are pure, fresh-white, and gentle, far from evil. He thinks, ‘I do not see even a little part of my body, voice, and mind karmas that can be criticized by sentient beings.’ Because he does not see any such thing, his mind has no fear. He can enable sentient beings to abide in the Buddha Dharma. This is his fifth fearlessness.
(6) He is attended by two strong vajra-wielding guards, and Dharma protectors such as gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṁnaras, and mahoragas, as well as the Brahma-king Śikhin, the god-king Śakra, and the four god-kings, and is protected and remembered by all Tathāgatas. He thinks, ‘I do not see even a tiny sign that māras, non-Buddhists, or sentient beings can obstruct my walking the Bodhisattva Way.’ Because he does not see any such sign, his mind has no fear. He joyfully takes Bodhisattva actions and will eventually arrive at the shore of great fearlessness. This is his sixth fearlessness.
(7) He has attained the foremost mindfulness, and Buddhas delight in his not forgetting anything. He thinks, ‘I do not see even a tiny sign of forgetting Tathāgatas’ teachings on how to attain bodhi.’ Because he does not see any such sign, his mind has no fear. He accepts and retains the true Dharma of all Tathāgatas, and takes Bodhisattva actions. This is his seventh fearlessness.
(8) He has acquired wisdom, skillful means, and a Bodhisattva’s powers, and always diligently teaches and transforms all sentient beings. Although he has vowed to attain Buddha bodhi, out of compassion for sentient beings and desire to bring them to [spiritual] maturity, he displays his rebirth in a turbid world characterized by [sentient beings’] afflictions. As he is born into a distinguished clan, has perfect retinues, does things at will, and enjoys pleasures, he thinks, ‘Although I am with my retinues, I do not see anything about them that can cause me to have any attachments, which would sabotage my training on the Bodhisattva Way, such as training in meditation, liberation, samādhi, dhāraṇī, and eloquence.’ Why? Because a Bodhisattva-Mahāsattva has mastered all dharmas to arrive at the opposite shore, vowed to train ceaselessly in Bodhisattva actions, and does not see even one object in the world that can confuse or disturb his walking the Bodhisattva Way. Because he does see any such object, his mind has no fear. He will eventually arrive at the shore of great fearlessness and use the power of his great vows to display his rebirths in all worlds. This is his eighth fearlessness.
(9) He never loses the mind of sarvajña [the overall wisdom-knowledge]. Riding the Mahāyāna to take Bodhisattva actions, he uses the power of the mind of all wisdom-knowledge to display the quiet deportments of all voice-hearers and Pratyekabuddhas. He thinks, ‘I do not see even a tiny sign of my riding the Two Vehicles to leave the world.’ Because he does not see any such sign, his mind has no fear and he will eventually arrive at the shore of great fearlessness. He can display the paths of all vehicles to affirm their equality in the Mahāyāna doctrine. This is his ninth fearlessness.
(10) He accomplishes all pure dharmas and fully develops his roots of goodness and transcendental powers. Abiding in the bodhi of Buddhas, he completes all Bodhisattva actions and receives from Buddhas the prophecy of his acquiring all wisdom-knowledge. However, he constantly transforms sentient beings as he walks the Bodhisattva Way. He thinks, ‘I do not see even a tiny sign of my inability to bring to spiritual maturity, with a Buddha’s ease, even one sentient being ready to be transformed.’ Because he does not see any such sign, his mind has no fear and he will eventually arrive at the shore of great fearlessness. Never ceasing Bodhisattva actions or abandoning Bodhisattva vows, he displays a Buddha’s state to deliver sentient beings ready to be transformed. This is his tenth fearlessness.
“Buddha-Sons, these are a Bodhisattva-Mahāsattva’s ten fearlessnesses. If a Bodhisattva abides in them, he will acquire Buddhas’ unsurpassed great fearlessness[5] without abandoning a Bodhisattva’s fearlessness.”
“98. What exclusive dharmas does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten exclusive dharmas. What are these ten?
(1) He, without being taught by others, naturally practices the six pāramitās: he always delights in giving great alms, without stinginess; he constantly observes the precepts with purity, never violating any; he fully endures adversity, with an unwavering mind; he makes energetic progress, never regressing; he capably enters dhyāna, never distracted; he skillfully acquires wisdom, discarding all wrong views. This is his first exclusive dharma, i.e., practicing the pāramitās without being taught by others.
(2) He draws in all sentient beings because he gives them as alms the Dharma and material things; because he speaks loving words with right mindfulness and a kind face; because he joyfully reveals to them the true reality of dharmas, enabling them to understand Buddha bodhi; because he impartially benefits them without likes or dislikes. This is his second exclusive dharma, i.e., diligently drawing in sentient beings using the Four Drawing-in Dharmas, without being taught by others.
(3) He skillfully transfers his merits to not seeking rewards, to following Buddha bodhi, to having no attachment to worldly dhyāna or samādhi, to benefiting all sentient beings, and to never ending Tathāgata wisdom. This is his third exclusive dharma, i.e., transferring his merits, without being taught by others, to inspiring sentient beings to develop roots of goodness and seek Buddha wisdom.
(4) He uses skillful means to arrive at the opposite shore, but his mind constantly cares about all sentient beings. Not disgusted with the states of the worldly, ordinary, and foolish, not delighting in the Two Vehicles on their paths to leave the world, and not attached to his own happiness, he diligently transforms and delivers sentient beings. Well able to enter and exit dhyāna and samādhi for his liberation, he comes and goes between birth and death like visiting a garden, never tiring or becoming bored. He may manifest himself in all birthplaces, such as māras’ palaces, or manifests as the god-king Śakra, the Brahma-king Śikhin, or the Brahma-king Maheśvara, ruler of the Three Realms of Existence. He may manifest as a non-Buddhist who stays far away from all wrong views and renounces family life. He may display his mastery of worldly pursuits, such as literature, mathematics, incanting spells, making seals, and even singing, dancing, and playing games. He may manifest as a comely woman whose wisdom and ability are the foremost in the world. He can expound worldly and supra-worldly dharmas and give definitive answers to questions in order to resolve doubts. He fully masters all worldly and supra-worldly things and arrives at the opposite shore, and sentient beings come to him and look upon him with respect. Even when he displays a voice-hearer’s or Pratyekabuddha’s deportments, he never loses the Mahāyāna mind. Although thought after thought he demonstrates attaining true enlightenment, he never ceases Bodhisattva actions. This is his fourth exclusive dharma, i.e., arriving at the opposite shore by skillful means without being taught by others.
(5) He has acquired both pure wisdom and applied wisdom, and uses both the supra-worldly and worldly ways. Therefore, he abides in nirvāṇa yet displays his birth and death; he knows that sentient beings are no sentient being yet diligently teaches and transforms them; he abides in nirvāṇa yet displays arising of afflictions; he abides in the firm and secret dharma body of wisdom yet manifests countless sentient beings’ bodies; he constantly abides in profound meditation yet displays enjoying the pleasures of the desire realm; he transcends the Three Realms of Existence yet never abandons sentient beings; he constantly enjoys Dharma delight yet displays singing and frolicking with beautiful maidens; he adorns his body with excellent marks yet manifests himself in ugly and lowly forms; he constantly accumulates myriad goodness without faults yet manifests as a hell-dweller, an animal, or a hungry ghost; he has arrived at the shore of Buddha wisdom yet does not abandon a Bodhisattva’s wisdom body. A Bodhisattva-Mahāsattva has acquired such immeasurable wisdom. Even voice-hearers and Pratyekabuddhas cannot not know it, not to mention ignorant sentient beings. This is his fifth exclusive dharma, i.e., taking both the supra-worldly and worldly actions without being taught by others.
(6) All his body, voice, and mind karmas follow his wisdom and are pure. With great lovingkindness, he forever ends the killing mind. With the right understanding, he never holds the wrong views. This is his sixth exclusive dharma, i.e., his body, voice, and mind karmas following wisdom without being taught by others.
(7) He has great compassion and never abandons sentient beings. In their stead and to benefit them, he undergoes their suffering, such as the suffering of hell-dwellers, animals, and hungry ghosts, never tiring or becoming bored. Intent on delivering all sentient beings, he never indulges in the objects of the five desires but diligently ends sentient beings’ suffering. This is his seventh exclusive dharma, i.e., constantly eliciting great compassion without being taught by others.
(8) Sentient beings delight in seeing him, just as they never tire of seeing the Brahma-king Śikhin, the god-king Śakra, or any of the four god-kings. Why? Because, since far back in the past, he has done pure karmas without faults. Therefore, sentient beings never tire of seeing him. This is his eighth exclusive dharma, i.e., attracting sentient beings, without being taught by others, to delight in seeing him.
(9) He has strong aspiration to acquire sarvajña. Even if he is in the perilous places of ordinary beings, voice-hearers, or Pratyekabuddhas, he never loses all wisdom-knowledge, his pure mind-jewel. There is a jewel called pure majesty. Even when it is covered in mud, its colorful radiance does not change but can clarify murky waters. Likewise, although a Bodhisattva-Mahāsattva is in the impure places of the ordinary and the foolish, he never loses his pure mind to seek all wisdom-knowledge, and can enable evil sentient beings to discard their wrong views, afflictions, and impurities in order to seek all wisdom-knowledge, their pure mind-jewel. This is his ninth exclusive dharma, i.e., never losing all wisdom-knowledge, his mind-jewel, even in difficult places,[6] without being taught by others.
(10) He has acquired the wisdom-knowledge of self-realization. Realizing the truth without a teacher, he eventually arrives at the opposite shore with ease. Tying around his head with the taint-free Dharma scarf, he never gives up staying close to his beneficent learned friends and always delights in and reveres Tathāgatas. This is his tenth exclusive dharma, i.e., acquiring the supreme Dharma and never leaving his beneficent learned friends, without being taught by others.
“Buddha-Sons, these are a Bodhisattva-Mahāsattva’s ten exclusive dharmas. If a Bodhisattva abides in them, he will acquire a Tathāgata’s unsurpassed vast exclusive dharmas.[7]”
“99. What kinds of karmas does he do?”
“Buddha-Sons, a Bodhisattva-Mahāsattva does ten kinds of karmas. What are these ten? They are karmas related to (1) all worlds, to purify them; (2) all Buddhas, to make offerings to Them; (3) all Bodhisattvas, to plant the same roots of goodness as theirs; (4) all sentient beings, to teach and transform them; (5) the future, to do good karmas throughout the future; (6) all transcendental powers, to go to all worlds without leaving any world; (7) pure radiance, to emit boundless colorful radiance to reveal [manifested] Bodhisattvas sitting cross-legged on lotus flower seats in every beam of light; (8) all endless seeds of the Three Jewels, to guard and protect the Buddha Dharma after a Buddha’s parinirvāṇa; (9) all miraculous manifestations, to expound the Dharma in all worlds to teach and transform sentient beings; (10) all supports, to manifest in one thought what sentient beings want, fulfilling all their wishes. These are the ten. If a Bodhisattva does these ten kinds of karmas, he will be able to do a Tathāgata’s unsurpassed vast karmas.”
“100. What bodies does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten bodies. What are these ten? They are (1) the never-coming body, because it is never born in the world; (2) the never-going body, because it cannot be found in the world; (3) the unreal body, because it is as unreal as the world; (4) the real body, because it reveals the true reality of dharmas to the world; (5) the endless body, because it never ends throughout the future; (6) the adamantine body, because māras can never destroy it; (7) the immovable body, because neither māras nor non-Buddhists can move it; (8) the with-appearance body, because it is adorned with pure marks of merits; (9) the without-appearance body, because all dharmas [in true reality] have no appearance; (10) the universal body, because it is the same as those of past, present, and future Buddhas. These are the ten. If a Bodhisattva abides in these ten bodies,[8] he will acquire a Tathāgata’s unsurpassed endless body.”
“101. What kinds of body karmas does he do?”
“Buddha-Sons, a Bodhisattva-Mahāsattva does ten kinds of body karmas. What are these ten? They are (1) using one body to fill all worlds, (2) appearing to all sentient beings, (3) displaying his rebirth to take any of the six life-paths, (4) traveling to all worlds, (5) attending all Buddhas’ assemblies, (6) using one hand to cover all worlds, (7) using one hand to crush into dust particles the vajra mountain ranges in all worlds, (8) displaying to sentient beings the formations and destructions of all Buddha Lands in his body, (9) using one body to hold all sentient beings, and (10) manifesting in his body all pure Buddha Lands, where all sentient beings attain bodhi. These are the ten. If a Bodhisattva does these ten body karmas, he will be able to do a Tathāgata’s unsurpassed Buddha karmas to enlighten all sentient beings.”
“102. What other bodies does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has another ten bodies. What are these ten? They are (1) the pāramitā body, which rightly practices all pāramitās; (2) the drawing-in body, which uses the Four Drawing-in Dharmas, never abandoning any sentient beings; (3) the great-compassion body, which undergoes suffering in sentient beings’ stead, never tiring or becoming bored; (4) the great-lovingkindness body, which rescues and protects all sentient beings; (5) the merit body, which benefits all sentient beings; (6) the wisdom body, which has the same nature as that of all Buddhas’ bodies; (7) the dharma body, which is free from rebirth to take any life-path; (8) the skillful-means body, which appears in all places; (9) the miraculous-power body, which produces all miraculous manifestations; (10) the bodhi body, which attains true enlightenment at any time at will. These are the ten. If a Bodhisattva abides in these ten bodies, he will acquire a Tathāgata’s unsurpassed great wisdom body.”
“103. What kinds of speech does he use?”
“Buddha-Sons, a Bodhisattva-Mahāsattva uses ten kinds of speech. What are these ten? They are (1) gentle speech, to calm all sentient beings; (2) sweet-dew speech, to cool all sentient beings; (3) honest speech, to describe things as they truly are; (4) truthful speech, to tell the truth even in dreams; (5) important speech, to win the respect of the Brahma-king Śikhin, the god-king Śakra, and the four god-kings; (6) profound speech, to reveal dharma nature; (7) persistent speech, to endlessly expound the Dharma; (8) forthright speech, to be easily understood; (9) versatile speech, to reveal sentient beings’ karmic requitals where appropriate; (10) enlightening speech, to enable all sentient beings to understand [his teachings] according to their capacities and desires. These are the ten. If a Bodhisattva uses these ten kinds of speech, he will acquire a Tathāgata’s unsurpassed wondrous speech.”
“104. How does he purify his voice karmas?”
“Buddha-Sons, a Bodhisattva-Mahāsattva purifies his voice karmas in ten ways. What are these ten? They are (1) delighting in hearing a Tathāgata’s voice, (2) delighting in hearing and describing a Bodhisattva’s merits, (3) never speaking words that sentient beings dislike to hear, (4) staying far away from the four faults of speech,[9] (5) joyfully and exuberantly praising Tathāgatas, (6) loudly praising at Tathāgatas’ [memorial] pagodas the virtues of Tathāgatas, (7) giving the Dharma, with a profound pure mind, to sentient beings, (8) using music and hymns to praise Tathāgatas, (9) hearing the Dharma from Tathāgatas, with no concern for his body and life, and (10) attending all Bodhisattvas and Dharma masters in order to receive the wondrous Dharma, with no concern for his body and life. These are the ten.”
“105. From whom does he receive protection?”
“Buddha-Sons, a Bodhisattva-Mahāsattva who purifies his voice karmas in those ten ways receives the protection of ten groups. What are these ten? They are (1) gods, (2) dragons, (3) yakṣas, (4) gandharvas, (5) asuras, (6) garuḍas, (7) kiṁnaras, (8) mahoragas, and (9) Brahma gods, each group led by its king, and (10) Dharma masters, led by Tathāgatas, the Dharma Kings. These are the ten.”
“106. What great works does he accomplish?”
“Buddha-Sons, a Bodhisattva-Mahāsattva who receives such protection can accomplish ten great works. What are these ten? They are (1) enabling all sentient beings to be happy, (2) visiting all worlds, (3) knowing all sentient beings’ capacities, (4) purifying all his excellent understandings, (5) ending all his afflictions, (6) discarding all his habits, (7) purifying all his desires and pleasures, (8) expanding all his profound minds, (9) pervading the entire dharma realm, and (10) clearly seeing the realm of nirvāṇa. These are the ten.”
“107. What minds does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten minds. What are these ten? They are (1) the mind like the great earth, which can grow and support all sentient beings’ roots of goodness, (2) the mind like the great ocean, which accepts the Dharma water flowing from all Buddhas’ boundless great wisdom-knowledge; (3) the mind like Mount Sumeru, the king of mountains, which sets all sentient beings in the place of the supra-worldly supreme roots of goodness; (4) the mind like a precious jewel, which is pure and free from afflictions; (5) the mind like vajra, which definitely enters deep into all dharmas; (6) the mind like the vajra mountain range, which neither māras nor non-Buddhists can move; (7) the mind like a lotus flower, which no worldly dharmas can taint; (8) the mind like the udumbara flower,[10] which is hard to encounter in all kalpas; (9) the mind like the pure sun, which dispels the darkness of all sentient beings’ ignorance; (10) the mind like the open sky, which is immeasurable. These are the ten. If a Bodhisattva abides in these ten minds, he will acquire a Tathāgata’s unsurpassed great pure mind.”
“108. What resolves does he make?”
“Buddha-Sons, a Bodhisattva-Mahāsattva makes ten resolves. What are these ten? They are the resolves (1) to deliver all sentient beings, (2) to enable all sentient beings to end their afflictions, (3) to enable all sentient beings to eliminate even the lingering traces of their habits, (4) to resolve all his doubts, (5) to end all sentient beings’ suffering, (6) to eliminate all evil life-paths and various difficulties,[11] (7) to revere and follow all Tathāgatas, (8) to learn well what all Bodhisattvas learn, (9) to manifest as a Buddha attaining true enlightenment on the tip of every hair in the entire world, (10) to beat the unsurpassed Dharma drum in all worlds, enabling sentient beings to understand [the Dharma] according to their capacities and desires. These are the ten. If a Bodhisattva abides in these ten resolves, he will be able to make a Tathāgata’s unsurpassed great resolves.”
“109. What pervasive minds does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten pervasive minds. What are these ten? They are (1) the mind that pervades the entire domain of space, because its intention is vast; (2) the mind that pervades the entire dharma realm, because it enters deep into what is boundless; (3) the mind that pervades the three time frames, because it knows them all in one thought; (4) the mind that pervades all Buddhas’ appearances in worlds, because it clearly knows how each Buddha enters His mother’s womb, is born, renounces family life, attains Buddhahood, turns the Dharma wheel, and enters parinirvāṇa; (5) the mind that pervades all sentient beings’ minds, because it knows their capacities, desires, and habits; (6) the mind that pervades all wisdom, because it follows and knows the dharma realm; (7) the mind that pervades all dharmas without bounds, because it knows that dharmas are like [the eyes of] an illusory net; (8) the mind that pervades the truth that all dharmas have no birth, because they have no self-essence, (9) the mind that pervades all dharmas hindrance free, because it abides in neither itself nor others’ minds; (10) the mind that pervades all dharmas with ease, because it displays attaining Buddhahood in one thought. These are the ten. If a Bodhisattva abides in these ten pervasive minds, he will acquire the pervasive majesty of the unsurpassed immeasurable Buddha Dharma.”
“110. What roots does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten roots. What are these ten? They are (1) the joyful root, because he has indestructible faith in Buddhas, (2) the aspiring root, because he understands the Buddha Dharma he has heard; (3) the no-regress root, because he does things to their completion, (4) the persistent root, because he never ceases Bodhisattva actions; (5) the deep root,[12] because he enters the wondrous principle of prajñā-pāramitā [the wisdom pāramitā]; (6) the no-rest root, because he constantly benefits sentient beings; (7) the vajra-like root, because he verifies and knows dharma nature; (8) the vajra-flame root, because he illuminates all Buddhas’ states; (9) the no-difference root, because he knows that all Tathāgatas have the same [dharma] body; (10) the no-hindrance root, because he enters a Tathāgata’s Ten Powers. These are the ten. If a Bodhisattva abides in these ten roots, he will acquire a Tathāgata’s perfect roots of the surpassed great wisdom.”
“111. What profound minds does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten profound minds. What are these ten? They are (1) the profound mind untainted by worldly dharmas, (2) the profound mind unadulterated by the paths of the Two Vehicles, (3) the profound mind that understands the bodhi of all Buddhas, (4) the profound mind that follows the path of all wisdom-knowledge, (5) the profound mind unmoved by māras or non-Buddhists, (6) the profound mind that trains for all Tathāgatas’ complete wisdom-knowledge, (7) the profound mind that accepts and retains all teachings he has heard, (8) the profound mind that has no attachment to his birthplaces, (9) the profound mind that has all wondrous wisdom, and (10) the profound mind that trains in accordance with the Dharma of all Buddhas. These are the ten. If a Bodhisattva abides in these ten profound minds, he will acquire the unsurpassed pure profound mind of all wisdom-knowledge.”
“112. What higher profound minds does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten higher profound minds. What are these ten? They are (1) the higher profound mind that never regresses, because it develops all roots of goodness; (2) the higher profound mind that resolves all doubts, because it understands all Tathāgatas’ secret words; (3) the higher profound mind that upholds the Dharma, because it never abandons great Bodhisattva vows and actions; (4) the higher profound mind that is supreme, because it enters deep into the entire Buddha Dharma; (5) the higher profound mind that is the master, because it masters the entire Buddha Dharma; (6) the higher profound mind that is vast, because it enters countless Dharma Doors; (7) the higher profound mind that is the leader, because it accomplishes all his work; (8) the higher profound mind that is masterly, because it is adorned with all samādhis, transcendental powers, and miraculous manifestations; (9) the higher profound mind that abides, because it fulfills its original vows; (10) the higher profound mind that never rests, because it brings all sentient beings to [spiritual] maturity. These are the ten. If a Bodhisattva abides in these ten higher profound minds, he will acquire all Buddhas’ unsurpassed pure higher profound mind.”
“113. What trainings does he diligently do?”
“Buddha-Sons, a Bodhisattva-Mahāsattva diligently does ten trainings. What are these ten? They are (1) giving alms, to relinquish everything as alms without seeking reward, (2) observing the precepts, to practice the dhūta way of ascetic life with few desires and much contentment, never humiliating others; (3) enduring adversity, to have no perception of self versus others and to endure abuse without becoming vindictive; (4) making energetic progress, to do body, voice, and mind karmas undistracted and to complete his work without regress; (5) practicing dhyāna, liberation,[13] and samādhi, to acquire transcendental powers and stay far away from desires, afflictions, and disputes with retinues; (6) developing wisdom, to accumulate all merits, never satiated; (7) cultivating great lovingkindness with the understanding that sentient beings have no self-essence; (8) cultivating great compassion with the understanding that dharmas are empty, to undergo suffering in all sentient beings’ stead, never tiring or becoming bored; (9) acquiring a Tathāgata’s Ten Powers, to display them to sentient beings hindrance free; (10) turning the no-regress Dharma wheel, to turn all sentient beings’ minds. These are the ten. If a Bodhisattva diligently does these ten trainings, he will diligently train to acquire a Tathāgata’s unsurpassed great wisdom.”
“114. What definite understandings does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has definite understandings of ten things. What are these ten? They are (1) supremacy, because he has planted esteemed roots of goodness; (2) magnificence, because he produces various adornments; (3) vastness, because his mind is vast; (4) nirvāṇa, because he enters the profound dharma nature; (5) pervasiveness, because his resolve [to attain bodhi] reaches everywhere; (6) competence, because he receives the support of Buddhas’ power; (7) solidity, because he annihilates all māra karmas; (8) brilliant knowledge, because he knows all karmic requitals; (9) manifestation, because he can display transcendental powers at will; (10) continuation [of the line of Buddhas], because he has received from all Buddhas the prophecy of his attaining Buddhahood; (11) command, because he can attain Buddhahood at any time at will. These are the ten.[14] If a Bodhisattva abides in definite understandings of these ten things, he will acquire a Tathāgata’s unsurpassed definite understanding [of everything].”
“115. What definite understandings of worlds does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten definite understandings of worlds. What are these ten? They are the definite understandings that (1) all worlds enter one world, (2) one world enters all worlds, (3) one Tathāgata and one lotus flower seat pervade all worlds, (4) all worlds are like the open sky, (5) all worlds are adorned with Buddhas’ adornments, (6) all worlds are filled with Bodhisattvas, (7) all worlds enter one pore, (8) all worlds enter one sentient being’s body, (9) one Buddha’s bodhi tree and bodhimaṇḍa pervade all worlds, (10) one Dharma tone pervades all worlds and enables sentient beings to understand it according to their capacities and to feel joyful. These are the ten. If a Bodhisattva abides in these ten definite understandings of worlds, he will acquire a Tathāgata’s definite understandings of unsurpassed vast Buddha Lands.”
“116. What definite understandings of sentient beings does he have?”
“Buddha-Sons, a Bodhisattva-Mahāsattva has ten definite understandings of sentient beings. What are these ten? They are the definite understandings that (1) the realm of sentient beings is unreal, (2) all sentient beings enter one sentient being’s body, (3) all sentient beings enter one Bodhisattva’s body, (4) all sentient beings enter the Tathāgata store [Tathāgata-garbha],[15] (5) one sentient being’s body enters all sentient beings’ bodies, (6) all sentient beings can become vessels of the Buddha Dharma, (7) all sentient beings can manifest at will as the Brahma-king Śikhin, the god-king Śakra, or any of the four world-protecting god-kings, (8) all sentient beings can manifest as a voice-hearer or a Pratyekabuddha displaying his quiet deportments, (9) all sentient beings can manifest as a Bodhisattva adorned with merits, and (10) all sentient beings can manifest as a Tathāgata, who, adorned with excellent physical marks and quiet deportments, enlightens sentient beings. These are the ten. If a Bodhisattva abides in these ten definite understandings of sentient beings, he will quickly acquire a Tathāgata’s definite understandings of the unsurpassed great powers.”
—Mahāvaipulya Sūtra of Buddha Adornment, fascicle 56
Translated from the digital Chinese Canon (T10n0279)
Notes
1. In each world, the Brahma-king Śikhin rules the gods in the first dhyāna heaven in the form realm, or the Brahma realm, where all gods are referred to as Brahma gods. The god-king Śakra rules the gods in the second desire heaven. The four god-kings rule the gods in the first desire heaven and protect the human world. (Return to text)
2. Text 279, fascicle 56, states “ten states” (T10n0279, 0294b16). The corresponding passage in text 278, fascicle 39, states “ten excellent actions” (T09n0278, 0649b18). Here, the latter is followed.
(Return to text)
3. Text 279, fascicle 56, states “profound mind” (T10n0279, 0295c1). The corresponding passage in text 278, fascicle 39, states “upright mind” (T09n0278, 0649c5). Here, the latter is followed. (Return to text)
4. The opposite shore is that shore of nirvāṇa, opposite this shore of saṁsāra.
(Return to text)
5. For a Buddha’s fearlessness, see Four Fearlessnesses in the glossary. (Return to text)
6. See “eight difficulties” in the glossary. (Return to text)
7. For a Tathāgata’s unsurpassed vast exclusive dharmas, see Eighteen Exclusive Dharmas in the glossary. (Return to text)
8. These ten bodies describe the characteristics of the dharma body. See “dharma body” defined in the glossary’s “three bodies of a Buddha.” (Return to text)
9. The four faults of speech are (1) false speech, (2) divisive speech, (3) abusive speech, and (4) suggestive speech. See “ten evil karmas” in the glossary. (Return to text)
10. Udumbara, the ficus glomerata, a tree that produces fruit with hidden flowers. Hence the appearance of its bloom is likened to the rare appearance of a Buddha. (Return to text)
11. See “eight difficulties” in the glossary. (Return to text)
12. Text 279, fascicle 56, states “subtle root” (T10n0279, 0298b23). The corresponding passage in text 278, fascicle 39, states “deep root” (T09n0278, 0652c28). Here, the latter is followed. (Return to text)
13. See “eight liberations” in the glossary. (Return to text)
14. Although text 279, fascicle 56, states that there are ten definite understandings, it actually lists eleven. (Return to text)
15. See “Tathāgata store” defined in the glossary’s “store” and “true suchness.” (Return to text)