“Great enlightening beings have ten kinds of exertion of energy: exertion of energy to educate all sentient beings, to enter deeply into all Buddha teachings, to purify all worlds, to practice all sciences of enlightening beings, to eliminate all evils of sentient beings, to stop the miseries of all vicious cycles, to destroy all demons, to become pure, clear eyes for all sentient beings, to honor all buddhas, and to please all buddhas. These are the ten: if great enlightening beings abide by these things, they will be able to fully achieve the unexcelled transcendent energy of the buddhas.
“Great enlightening beings have ten kinds of attainment of peace of mind. What are they? Abiding themselves in the will for enlightenment, they should also induce others to abide in the will for enlightenment, to attain peace of mind. Ultimately free from anger and strife themselves, they should also free others from anger and strife, to attain peace of mind. Free from the state of ordinary ignorance themselves, they also free others from the state of ordinary ignorance, and attain peace of mind. Diligently cultivating roots of goodness themselves, they also induce others to cultivate roots of goodness, and attain peace of mind. Persisting in the path of the transcendent ways themselves, they also induce others to abide in the path of the transcendent ways, and attain peace of mind. Being born themselves in the house of Buddha, they should also enable others to be born in the house of Buddha, to attain peace of mind. Deeply penetrating the real truth of absence of intrinsic nature, they also introduce others into the real truth of absence of inherent nature, and attain peace of mind. Not repudiating any of the buddhas’ teachings, they also cause others not to repudiate any of the buddhas’ teachings, and attain peace of mind. Fulfilling the vow of all-knowing enlightenment, they also enable others to fulfill the vow of all-knowing enlightenment, and attain peace of mind. Entering deeply into the inexhaustible treasury of knowledge of all buddhas, they also lead others into the inexhaustible treasury of knowledge of all buddhas, and attain peace of mind. These are the ten; if great enlightening beings abide by these principles, they will attain the peace of the supreme knowledge of the buddhas.
“Great enlightening beings have ten ways of developing sentient beings: by giving, by their physical bodies, by teaching, by cooperation, by nonattachment, by showing the practices of enlightening beings, by clearly showing all worlds, by showing the great magnificent qualities of the Buddha teachings, by various manifestations of spiritual powers, and by various subtle skillful means. These are ten ways in which enlightening beings develop and perfect the realm of sentient beings.
“Great enlightening beings have ten kinds of precepts: not giving up the determination for enlightenment, leaving behind the stages of individual salvation, observing and benefiting all sentient beings, inducing all sentient beings to live by the teachings of Buddha, cultivating all the sciences of enlightening beings, not being acquisitive in respect to anything, dedicating all roots of goodness to enlightenment, not being attached to any of the incarnations of buddhas, reflecting on all things and getting rid of grasping and clinging, and regulating all their faculties. These are the ten; if great enlightening beings abide by these principles, they will attain the unexcelled great transcendent discipline of the buddhas.
“Great enlightening beings have ten ways of receiving the prediction of buddhahood, by which they know inwardly they will receive the prediction: arousing the determination for enlightenment with extraordinary will; never giving up the practices of enlightening beings; continuing to carry out the practices of enlightening beings in all ages; practicing all Buddha teachings; having complete faith in the guidance of all buddhas; cultivating all roots of goodness and bringing them to fulfillment; placing all sentient beings in the enlightenment of buddhas; harmonizing and unifying with all spiritual friends; thinking of all spiritual friends as buddhas; perpetually preserving the fundamental aspiration for enlightenment with diligence.
“Great enlightening beings have ten ways of entry into the state of enlightening beings: they enter into fundamental vows, practices, precepts, ways of transcendence, attainment, different undertakings, various understandings, adornment of buddha-lands, command of spiritual powers, and manifestation of incarnation. By these they enter into the states of enlightening beings of all times.
“Great enlightening beings have ten ways of entering enlightenment: they enter boundless realization of true awareness, boundless turning of the wheel of teaching, boundless means of liberation, boundless different explanations, boundless taming of sentient beings, boundless command of spiritual powers, boundless different embodiments, boundless concentrations, boundless powers and fearlessnesses, and boundless revelation of nirvana. By these great enlightening beings enter among all the enlightened ones of all times.
“Great enlightening beings have ten kinds of penetrations of actions of sentient beings: they penetrate all sentient beings’ past actions, future actions, present actions, good actions, bad actions, mental actions, actions of senses, actions of understanding, actions of afflictions and habit energies, timely and untimely actions of teaching and training. By these enlightening beings penetrate the actions of all beings.
“Great enlightening beings have ten kinds of entry into worlds: they enter defiled worlds, pure worlds, small worlds, large worlds, worlds within atoms, subtle worlds, inverted worlds, upright worlds, worlds where there are buddhas, and worlds where there are no buddhas. Thereby enlightening beings enter all worlds in the ten directions.
“Great enlightening beings have ten kinds of entry into ages: they enter into past ages, future ages, present ages, countable ages, uncountable ages, countable ages as uncountable ages, uncountable ages as countable ages, all ages as not ages, nonages as all ages, and all ages as one instant. Thereby they enter into all ages.
“Great enlightening beings have ten kinds of explanation of past, present, and future: they speak of the past of the past, the future of the past, and the present of the past; they speak of the past of the future, the present of the future, and the endlessness of the future; they speak of the past of the present, the future of the present, and the equality of the present; they speak of past, present, and future being the one instant of the present. These are the ten ways by which enlightening beings explain all pasts, presents, and futures.
“Great enlightening beings have ten ways of knowing the worlds of past, present, and future: they know their definitions, their speech, their deliberations, their rules, their appellations, their orders, their provisional names, their endlessness, their quiescence, and their total emptiness. Thus do enlightening beings know all things in all times.
“Great enlightening beings develop ten kinds of tireless mind: honoring and serving all buddhas tirelessly; attending all spiritual teachers tirelessly; seeking all truths tirelessly; listening to true teaching tirelessly; expounding true teaching tirelessly; educating and civilizing all sentient beings tirelessly; placing all sentient beings in the enlightenment of the buddhas tirelessly; spending untold eons in each and every world carrying out enlightening practices tirelessly; traveling in all worlds tirelessly; examining and pondering all Buddha teachings tirelessly. These are the ten; if enlightening beings abide by these principles they will attain the tireless supreme knowledge of buddhas.
“Great enlightening beings have ten kinds of knowledge of differentiation: knowledge of differentiations of sentient beings, differentiations of faculties, differentiations of consequences of action, differentiations of forms of birth, differentiations of worlds, differentiations of spheres of reality, differentiations of buddhas, differentiations of phenomena, differentiations of times, and differentiations of all ways of speaking. If great enlightening beings rest on these principles, they will attain the buddhas’ unexcelled, far-reaching knowledge of differentiation.
“Great enlightening beings have ten kinds of mental command: mental command of retaining what they hear, as they retain all teachings without forgetting; mental command of practice, as they skillfully observ
e all things as they really are; mental command of reflection, as they comprehend the nature of all things; mental command of the light of the teachings, as they illumine the inconceivable attributes of buddha-hood; mental command of concentration, as their minds are not distracted as they hear the teachings of all buddhas of the present; mental command of universal sound, as they understand inconceivable numbers of utterances; mental command of all times, as they expound the inconceivable Buddha teachings of all times; mental command of various intellectual powers, as they expound boundless Buddha teachings; mental command of producing unobstructed ears, as they hear all the teachings of untold buddhas; mental command of all qualities of buddhahood, as they are firmly established in the powers and fearlessnesses of the enlightened. If enlightening beings want to attain these things, they should study and practice diligently.
“Great enlightening beings speak of ten kinds of Buddha: the Buddha of attainment of true enlightenment, the Buddha of vows, the Buddha of rewards of action, the Buddha of preservation of true teaching, the Buddha of nirvana, the Buddha of the cosmos, the Buddha of mind, the Buddha of concentration, the Buddha of fundamental nature, the Buddha adapting to mentalities.
“Great enlightening beings develop ten kinds of Universally Good mind: they develop a mind of great benevolence, to save all beings; they develop a mind of great compassion, to bear suffering in place of all beings; they develop a mind of total giving, relinquishing all they have; they develop a mind that thinks of omniscience above all, gladly seeking all Buddha teachings; they develop a mind adorned with virtues, learning all practices of enlightening beings; they develop an adamantine mind, so as not to become heedless wherever they may live; they develop an oceanic mind, as all pure qualities flow in; they develop a mind like a mountain, enduring all harsh words; they develop a peaceful mind, giving to all sentient beings without fear; they develop a mind with ultimate transcendent wisdom, skillfully observing that all things have no existence. If enlightening beings establish these minds, they will soon be able to achieve the skillful knowledge of the enlightening being Universally Good.
“Great enlightening beings have ten principles of Universally Good practice: vowing to live through all future ages; vowing to serve and honor all buddhas of the future; vowing to settle all sentient beings in the practice of Universally Good enlightening beings; vowing to accumulate all roots of goodness; vowing to enter all ways of transcendence; vowing to fulfill all practices of enlightening beings; vowing to adorn all worlds; vowing to be born in all buddha-lands; vowing to carefully examine all things; vowing to attain supreme enlightenment in all buddha-lands. If enlightening beings practice these principles diligently, they will soon be able to fulfill the practical undertakings of Universal Good.
“Great enlightening beings arouse great compassion by ten kinds of observations of sentient beings: they see sentient beings have nothing to rely on for support; they see sentient beings are unruly; they see sentient beings lack virtues; they see sentient beings are asleep in ignorance; they see sentient beings do bad things; they see sentient beings are bound by desires; they see sentient beings are sunk in the sea of birth and death; they see sentient beings chronically suffer from illness; they see sentient beings have no desire for goodness; they see sentient beings have lost the way to enlightenment. Enlightening beings always observe sentient beings with these awarenesses.
“There are ten kinds of causes of enlightening beings’ development of the will for enlightenment: they become determined to reach enlightenment to educate and civilize all sentient beings, to remove the mass of suffering of all sentient beings, to bring complete peace and happiness to all sentient beings, to eliminate the delusion of all sentient beings, to bestow enlightened knowledge on all sentient beings, to honor and respect all buddhas, to follow the guidance of the buddhas and please them, to see the marks and embellishments of the physical embodiments of all buddhas, to comprehend the vast knowledge and wisdom of all buddhas, and to manifest the powers and fearlessnesses of the buddhas.
“When enlightening beings develop the will for supreme enlightenment and attend and serve spiritual teachers in order to awaken to omniscient knowledge, they should generate ten kinds of spirit: a spirit of service, a spirit of joy, a spirit of noncontention, a spirit of docility, a spirit of not seeking anything else, a spirit of wholehearted devotion, a spirit of having the same virtues, a spirit of having the same vows, a spirit of being in the presence of enlightenment, a spirit of cooperation in perfection of action.
“If great enlightening beings arouse such spirits, they will attain ten kinds of purity: purity of profound determination, reaching the ultimate end without corruption; purity of physical embodiment, appearing according to need; purity of voice, comprehending all speech; purity of intellectual powers, skillfully explaining boundless Buddha teachings; purity of wisdom, getting rid of the darkness of all delusion; purity of taking on birth, being imbued with the power of freedom of enlightening beings; purity of company, having fully developed the roots of goodness of sentient beings they worked with in the past; purity of rewards, having removed all obstructions caused by past actions; purity of great vows, being one in essence with all enlightening beings; purity of practices, riding the vehicle of Universal Good to emancipation.
“Great enlightening beings have ten transcendent ways: transcendent giving, relinquishing all they have; transcendent discipline, keeping the precepts of buddhas pure; transcendent tolerance, abiding in the tolerance and forbearance characteristic of the enlightened; transcendent vigor, not regressing in whatever they do; transcendent meditation, focusing their minds on one point; transcendent wisdom, observing all things as they truly are; transcendent knowledge, entering into the powers of buddhas; transcendent vowing, fulfilling the great vows of Universal Good; transcendent spiritual powers, demonstrating all autonomous actions; transcendent teaching, penetrating all buddhas’ teachings. If enlightening beings abide by these principles, they will attain the supreme transcendent knowledge of the buddhas.
“Great enlightening beings have ten kinds of conscious knowledge: conscious knowledge of the infinite differentiations of all worlds; conscious knowledge of the inconceivability of all realms of sentient beings; conscious knowledge of all things, each individual being immanent in the variegated manifold, and the variegated manifold being immanent in each individual unit; conscious knowledge of the vastness of all spheres of reality; conscious knowledge of the ultimacy of all realms of space; conscious knowledge of all worlds entering the past; conscious knowledge of all worlds entering the future; conscious knowledge of all worlds entering the present; conscious knowledge of the infinite undertakings and vows of all buddhas reaching fulfillment in one knowledge; conscious knowledge that the buddhas of past, present, and future all attain emancipation by one and the same practice. By these, enlightening beings can attain the illumination of mastery of all truths; their vows will all be fulfilled, and they will be instantly able to understand all buddhas’ techniques and attain true enlightenment.
“Great enlightening beings have ten kinds of realizational knowledge: they know the unity of all things; they know the infinity of all things; they know the presence of all things in a single instant; they know the interpenetration of mental activities of all sentient beings; they know the equality of faculties of all sentient beings; they know the impassioned habitual activities of all sentient beings; they know the mental compulsions of all sentient beings; they know the good and bad acts of all sentient beings; they know all enlightening beings’ vows and practices, masteries, preservation of the Teaching, and mystical transfigurations; they know all buddhas’ fulfillment of the ten powers and attainment of true enlightenment. By these, enlightening beings can attain skillful use of all the teachings.
“Great enlightening beings have ten kinds of power: the power to comprehend the inherent essence of all things; the power to comprehend that all things are like phantoms; the power to comprehend that all things are like
illusions; the power to comprehend that all things are Buddha’s teachings; the power to have no attachments to anything at all; the power to clearly understand all things; the power of the respectful mind never abandoning spiritual teachers; the power to cause all roots of goodness to reach supreme knowledge; the power of deep faith in all buddhas’ teachings without rejection; the power of skill in preventing the will for omniscience from backsliding. Based on these powers, enlightening beings can acquire the supreme powers of buddhas.
“Great enlightening beings have ten kinds of impartiality: impartiality toward all sentient beings, all things, all lands, all determinations, all roots of goodness, all enlightening beings, all vows, all ways of transcendence, all practices, and all buddhas. If enlightening beings abide by these principles, they will attain the supreme impartiality of buddhas.
“Great enlightening beings have ten kinds of expression of the true meaning of the Buddhas’ Teaching: that is, all things only have names; all things are like illusions; all things are like reflections; all things only originate conditionally; all things are pure in action; all things are just made by words; all things are the ultimate reality; all things are signless; all things are the highest truth; all things are the realm of reality.
“Great enlightening beings expound ten kinds of teaching: the teaching of profundity; the teaching of enormity; the teaching of variegation; the teaching of omniscience; the teaching of following the ways of transcendence; the teaching of generating the powers of the enlightened; the teaching of the interrelation of past, present, and future; the teaching of causing enlightening beings not to regress; the teaching of praising the virtues of buddhas; the teaching of the sciences of all enlightening beings; the equality of all buddhas, and the interrelation of all spheres of enlightenment. Based on these principles, enlightening beings can accomplish the supremely skillful preaching of the buddhas.
The Flower Ornament Scripture Page 136