“Great enlightening beings have ten kinds of skillful analytic knowledge: skillful analytic knowledge penetrating all lands; skillful analytic knowledge penetrating all abodes of sentient beings; skillful analytic knowledge penetrating the mental activities of all sentient beings; skillful analytic knowledge penetrating the faculties of all sentient beings; skillful analytic knowledge penetrating the consequences of actions of all sentient beings; skillful analytic knowledge penetrating the practices of all Buddhist disciples; skillful analytic knowledge penetrating the practices of all individual illuminates; skillful analytic knowledge penetrating the practices of all enlightening beings; skillful analytic knowledge penetrating all mundane things; skillful analytic knowledge penetrating all principles and attributes of buddhahood. Based on these, enlightening beings can attain the supreme knowledge of buddhas that skillfully distinguishes all things.
“Great enlightening beings have ten kinds of entry into concentration: entry into concentration in all worlds; entry into concentration in the bodies of all sentient beings; entry into concentration in all phenomena; entry into concentration seeing all buddhas; entry into concentration and remaining for all ages; entry into concentration and manifesting inconceivable bodies on emerging; entry into concentration in all buddha-bodies; entry into concentration realizing the equality of all sentient beings; entry into concentration instantly comprehending all enlightening beings’ knowledge of concentration; entry into concentration accomplishing all the deeds and vows of enlightening beings in one instant and never ceasing. If enlightening beings abide in these, they will attain the buddhas’ supremely skillful methods of concentration.
“Great enlightening beings have ten kinds of universal entry: universal entry among sentient beings, into lands, into the various features of worlds, into fires, into floods, into buddhahood, into arrays of adornments, into the embodiments of boundless virtues of buddhas, and into all kinds of explanations of truth. Based on these, enlightening beings can attain the buddhas’ means of penetrating everything by great knowledge.
“Great enlightening beings have ten kinds of doors of liberation: pervading all worlds with one body, showing infinite various forms in all worlds, putting all worlds in one buddha-field, universally supporting all realms of sentient beings, filling all worlds with the adornment bodies of all buddhas, seeing all worlds in one’s own body, showing the emergence of all buddhas in one world, filling all worlds with one body, and showing the free play of spiritual powers of all buddhas in a single instant. Through these, enlightening beings can attain the supreme door of liberation of buddhas.
“Great enlightening beings have ten kinds of spiritual power: the power of knowledge of means of remembering past lives; the power of knowledge of means of unhindered clairaudience; the power of knowledge of means of knowing the inconceivably many mental actions of sentient beings; the power of knowledge of means of unobstructed clairvoyant vision; the power of knowledge of means of manifesting inconceivable great mystic powers according to the minds of sentient beings; the power of knowledge of means of appearing in infinite worlds with one body; the power of knowledge of means of entering innumerable worlds in a moment of thought; the power of knowledge of means of producing infinite adornments and adorning inconceivable worlds; the power of knowledge of means of displaying innumerable emanated bodies; the power of knowledge of means of manifesting unexcelled complete perfect enlightenment in untold worlds, in accord with the minds of innumerable sentient beings. Through these, enlightening beings can attain the supreme skillful spiritual power of buddhas, displaying them variously to all sentient beings to make them learn.
“Great enlightening beings have ten kinds of insight: the insight of practical knowledge of the consequences of actions of all sentient beings; the insight of practical knowledge of the quiescence, purity, and non-conceptuality of all realms of sentient beings; the insight of practical knowledge that the mental objects of all sentient beings are of but one character, totally ungraspable, and that all things are indestructible; the insight of practical knowledge of ability to cause infinite subtle utterances to be heard in all worlds; the insight of practical knowledge of how to universally destroy the obsessions of all minds; the insight of practical knowledge of how to appear to be born or not to be born by expedient means; the insight of practical knowledge of abandoning all objects of perception and sensation; the insight of practical knowledge that all things are neither forms nor formless, are of one nature, which is no nature, not discriminating anything yet able to comprehend all kinds of truths and explain them analytically for measureless ages, abiding in the realm of reality and realizing unexcelled, complete perfect enlightenment.
“Great enlightening beings know that the birth of all sentient beings is fundamentally birthless because they comprehend that birth cannot be grasped: yet they know causes, know conditions, know events, know objects, know actions, know birth, know extinction, know speech, know confusion, know freedom from confusion, know delusion, know freedom from delusion, know defilement, know purity, know birth and death, know nirvana, know graspability, know ungraspability, know attachment, know nonattachment, know rest, know movement, know departure, know return, know origination, know nonorigination, know dissolution, know emancipation, know maturity, know faculties, know how to civilize—they teach beings according to needs, never forgetting the deeds of all enlightening beings. Why? Because enlightening beings set their minds on complete perfect enlightenment for the sole purpose of helping sentient beings. Therefore, enlightening beings always edify sentient beings without tiring, in harmony with what is to be done in all worlds. This is called the insight of practical knowledge of interdependent origination.
“Great enlightening beings have no attachment to Buddha and do not develop attachments; they have no attachment to the teachings and do not develop attachments; they have no attachment to lands and do not develop attachments; they have no attachments to sentient beings and do not develop attachments. They do not see that there are sentient beings, yet they carry on educational activity, civilizing and teaching ways of liberation; they do not give up the practices of enlightening beings, with great compassion and great commitment. Seeing buddhas and hearing their teachings, they act accordingly; trusting the buddhas, they plant roots of goodness, ceaselessly honoring and serving them. They are able to shake infinite worlds in the ten directions by spiritual powers; their minds are broad, being equal to the cosmos. They know various explanations of truth, they know how many sentient beings there are, they know the differences among sentient beings, they know the birth of suffering, they know the extinction of suffering; while knowing all acts are like reflected images, they carry out the deeds of enlightening beings. They sever the root of all subjection to birth. They carry out the practices of enlightening beings for the sole purpose of saving all sentient beings and yet do not practice anything. Conforming to the essential nature of all buddhas, they develop a mind like an immense mountain. They know all falsehood and delusion, and enter the door of omniscience. Their knowledge and wisdom are broad and vast and unshakable, due to attain true enlightenment. This is the insight of practical knowledge of equally saving all sentient beings in the ocean of birth and death.
“These are the ten insights; based on these, enlightening beings can attain the supreme insight of practical knowledge of buddhas.
“Great enlightening beings have ten kinds of liberation: liberation from afflictions; liberation from false views; liberation from all grasping; liberation from mental and physical elements; liberation transcending the two lesser vehicles of individual emancipation; liberation by accepting the nonorigination of things; liberation by freedom from attachment to all worlds, all lands, all beings, and all things; liberation in infinite abodes, liberation rising from the practices of enlightening beings into the stage of nondiscrimination of buddhas; liberation able to know all pasts, presents, and futures in a single moment. Based on these, enlightening beings can perform the supreme d
eeds of buddhas and teach and develop all sentient beings.
“Great enlightening beings have ten kinds of grove. Birth-and-death is a grove for enlightening beings because they do not reject it. Teaching sentient beings is a grove for enlightening beings because they do not tire of it. Living in all ages is a grove for enlightening beings because they embrace all great deeds. Purifying the world is a grove for enlightening beings because it is where they themselves sojourn. All abodes of demons are a grove for enlightening beings because they conquer them all. Thinking about the teachings they hear is a grove for enlightening beings because they examine them truthfully. The six ways of transcendence, four means of integration, and thirty-seven aids to enlightenment are a grove for enlightening beings because they succeed to the domain of the Buddha. The ten powers, four fearlessnesses, eighteen unique qualities, and all other aspects of buddhahood are a grove for enlightening beings because they do not think of anything else. Manifesting the autonomous spiritual capacities of all enlightening beings is a grove for enlightening beings because they use great spiritual powers to turn the wheel of teaching unceasingly and civilize sentient beings. Instantly showing all sentient beings the attainment of true enlightenment in all places is a grove of enlightening beings because the body of reality pervades all worlds in space. Based on these, enlightening beings can achieve the buddhas’ unexcelled peaceful, happy action, free from sorrow and affliction.
“Great enlightening beings have ten kinds of palace. The determination for enlightenment is a palace of enlightening beings because they never forget it. The blessing and wisdom of virtuous conduct are a palace of enlightening beings because they civilize sentient beings in the realm of desire. The meditative concentrations of pure benevolence, compassion, joy, and equanimity are a palace of enlightening beings because they teach the sentient beings in the realm of form. Birth in the heaven of pure abodes is a palace of enlightening beings because no afflictions can affect them. Birth in the formless realm is a palace of enlightening beings because they enable sentient beings to escape difficult situations. Birth in the world of defilement is a palace of enlightening beings because they enable all sentient beings to cut off afflictions. Appearing to abide in a mansion with spouse, children, and retinue, is a palace of enlightening beings, because they develop their past associates. Appearing to dwell in the rank of ruler, celestial world guardian, Indra, or Brahma is a palace of enlightening beings, in order to tame beings with the mentality of controllers. Persisting in all practices of enlightening beings, freely exercising spiritual powers and attaining mastery of them all, is a palace of enlightening beings because they autonomously and skillfuly exercise the knowledge of meditations, liberations, and concentrations. The guarantee that all buddhas receive of coronation as a monarch of all knowledge, supremely independent, is a palace of enlightening beings because they abide among the adornments of the ten powers and perform the autonomous deeds of all monarchs of truth. Based on these ten, enlightening beings can attain coronation by truth and freedom of spiritual powers in all worlds.
“Great enlightening beings have ten kinds of enjoyment. They enjoy right mindfulness because their minds are not distracted. They enjoy knowledge, distinguishing all things. They enjoy visiting all buddhas, listening to the teachings tirelessly. They like the buddhas because they fill the ten directions without bound. They like enlightening beings because they freely appear in infinite ways for the benefit of sentient beings. They enjoy the doors of concentration because in one door of concentration they enter all doors of concentration. They enjoy mental command of mnemonic formulae because they hold all the doctrines without forgetting and hand them on to others. They enjoy unhindered powers of analysis and elucidation, expounding a single saying inexhaustibly. They enjoy attaining true enlightenment, manifesting bodies in infinite ways, attaining true enlightenment for the sake of sentient beings. They enjoy turning the wheel of true teaching, destroying all misleading doctrines. Based on these, enlightening beings can attain the supreme enjoyment of truth of all buddhas.
“Great enlightening beings have ten kinds of adornment: the adornment of power, being indestructible; the adornment of fearlessness, being invincible; the adornment of meaning, explaining untold meanings inexhaustibly; the adornment of doctrines, contemplating and expounding the collection of eighty-four thousand doctrines without forgetting them; the adornment of vows, the universal vows undertaken by all enlightening beings never regressing; the adornment of deeds, cultivating the deeds of Universal Good and gaining emancipation; the adornment of lands, making all lands one land; the adornment of the universal voice, showering the rain of truth throughout all buddha-worlds; the adornment of empowerment, carrying out innumerable deeds in all ages without cease; the adornment of mystic manifestations, showing in the body of one being as many bodies as there are sentient beings, causing all sentient beings to perceive them and seek all-knowledge without regressing. Based on these, enlightening beings can attain the adornment of all supreme attributes of buddhas.
“Great enlightening beings develop ten kinds of unshakable mind: an unshakable mind able to give up all possessions; an unshakable mind pondering and examining all teachings of Buddha; an unshakable mind recollecting and honoring all buddhas; an unshakable mind pledging not to harm living beings; an unshakable mind caring for all sentient beings without choosing between enemies and friends; an unshakable mind ceaselessly seeking all attributes of buddhahood; an unshakable mind carrying out the practice of enlightening beings for untold ages without wearying or regressing; an unshakable mind perfecting well-rooted faith, clear faith, unpolluted faith, pure faith, extremely pure faith, undefiled faith, faith respecting and honoring all buddhas, unregressing faith, inexhaustible faith, indestructible faith, and ecstatic faith; an unshakable mind believing, accepting, and not repudiating the methods of practice of enlightening beings. Based on these, enlightening beings can attain the supreme unshakable mind of omniscience.
“There are ten kinds of profound great determinations that enlightening beings do not abandon: they do not abandon the profound great determination to fulfill the enlightenment that all buddhas realize, to edify and civilize all sentient beings, to perpetuate the lineage of buddhas, to associate with all good spiritual friends, to honor all buddhas, to wholeheartedly seek all the virtuous qualities of the Great Vehicle of universal salvation, to cultivate religious practice in the company of all buddhas and maintain pure conduct, to associate with all enlightening beings, to seek the means of applying and preserving all Buddha teachings, and to fulfill all practices and vows of enlightening beings and develop all qualities of buddhahood. Based on these, enlightening beings will be able not to abandon all principles of buddhahood.
“Great enlightening beings have ten kinds of contemplation of knowledge: contemplation of knowledge of skillfully analyzing and explaining all things, knowing all roots of goodness of past, present, and future, knowing the practices of all enlightening beings, being able to transform freely, knowing the meanings of all doctrines, knowing the powers of all buddhas, knowing all methods of concentration formulae, expounding truth in all worlds, entering all universes, knowing all spaces are inconceivable, and knowing the light of knowledge of all Buddha teachings is unobstructed. Based on these, enlightening beings can attain the contemplation of supreme knowledge of buddhas.
“Great enlightening beings have ten kinds of explanation of things: they say all things arise from conditions; all things are like magical illusions; all things are free from contradiction; all things are boundless; all things are baseless; all things are indestructible; all things are thus; all things are quiescent; all things are emancipation; all things are one, inherently complete. Based on these, enlightening beings can skillfully explain all things.
“Great enlightening beings have ten kinds of purity: purity of determination; purity of cutting through doubts; purity of detachment from views; purity of perspective; purity of the quest for omniscience; purity of intellectu
al powers; purity of fearlessness; purity of living by the knowledge of all enlightening beings; purity of accepting all the guidelines of behavior of enlightening beings; purity of full development of the felicitous characteristics, pure qualities, and all fundamental virtues of unexcelled enlightenment. Based on these, enlightening beings can attain the supreme purity of buddhas.
“Great enlightening beings have ten kinds of definitive mark. Great enlightening beings, knowing the suffering of pain, the suffering of disintegration, and the suffering of transitoriness, single-mindedly seek the way of enlightenment; without becoming lazy, they carry out the practices of enlightening beings, unwearied, without fear or apprehension or anxiety; not giving up this great undertaking, seeking omniscience steadfastly, not retreating, ultimately attaining unexcelled, complete perfect enlightenment: this is their first definitive mark.
“Great enlightening beings, seeing that there are sentient beings who are foolish and deluded to the point of madness, reviling, attacking, and injuring one another by words and weapons, do not abandon the attitude of an enlightening being because of these scenes; they just forbear with tolerance and gentility, concentrate on cultivating the way of enlightenment, abide in the supreme Path, and enter the state of detachment. This is their second definitive mark.
“When great enlightening beings hear explanation of the most profound teaching of buddhas relating to omniscience, they are able by their own knowledge to deeply believe and accept it, to understand and enter into it. This is their third definitive mark.
“Great enlightening beings also think, ‘Having made the profound determination to seek omniscience, I shall become a buddha and attain supreme, complete perfect enlightenment. All sentient beings are flowing in the whirl of mundane conditions, suffering immeasurable pains—I should also get them to set their minds on enlightenment, to believe and delight in it, and to cultivate it diligently and steadfastly without regressing. This is their fourth definitive mark.
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