“Great enlightening beings have ten kinds of jewel-like state in unexcelled complete perfect enlightenment. They go to the buddhas in countless worlds, behold them, pay obeisance to them, serve them and honor them with offerings; this is their first jewel-like state. They listen to true teaching from inconceivably many buddhas, absorb it and remember it, analyze and ponder it, increasing in awareness and wisdom, carrying this out everywhere; this is their second jewel-like state.
“They disappear from this land and appear to be born elsewhere, yet have no confusion about the Buddha teaching; this is their third jewel-like state. They know how to elicit all principles from one principle and are able to analyze and expalin each of them, because the various meanings of all principles are ultimately all one meaning; this is their fourth jewel-like state.
“They know how to reject afflictions, how to stop afflictions, how to prevent afflictions, and how to extirpate afflictions; they cultivate the practices of enlightening beings, do not experience absolute truth but ultimately arrive at the further shore of ultimate truth; with expedient skill they learn well what is to be learned and cause their past vows to reach fulfillment, without physical fatigue. This is their fifth jewel-like state.
“They know that all the objects of mental discriminations of enlightening beings have no location, yet they still say there are various locations; though they have no discrimination and do not create anything, yet because they want to tame all sentient beings they do cultivate practices and do act. This is their sixth jewel-like state. They know all things are of one and the same essence, which is no essence, no variety, no infinity, no calculability, no measurability, no form, no characteristics—whether one or many, all are ungraspable: yet they know for certain what the norms of buddhas, enlightening beings, individual illuminates, hearers, and ordinary people are, what things are good and what are not good, what is mundane and what is supramundane, what is in error and what is without error, what is contaminated and what is uncontaminated, what is compounded and what is uncompounded. This is their seventh jewel-like state.
Great enlightening beings find that ‘Buddha’ cannot be grasped, enlightening beings’ cannot be grasped, ‘phenomena’ cannot be grasped, and ‘sentient beings’ cannot be grasped; yet they do not give up the vow to tame sentient beings and enable them to attain true enlightenment. Why? Great enlightening beings are skillful observers, and know the mentalities of all sentient beings, and know the perspectives of all sentient beings, and guide them accordingly, so that they can attain nirvana; they practice the deeds of enlightening beings zealously in order to fulfill their vow to enlighten sentient beings. This is their eighth jewel-like state.
“Great enlightening beings know that tactful instruction, manifestation of nirvana, and all means of liberating sentient beings are construed by mind and thought, and are not aberrant or false. Why? Enlightening beings realize that all things are equal in all times; they do not move from Thusness, yet do not abide in ultimate truth; they do not see that there are any sentient beings who ever have received, will receive, or do receive teaching, and they know in themselves they have nothing to practice, there being nothing at all born or perishing that can be grasped; yet they cause their vows not to be in vain by means of all things. This is their ninth jewel-like state.
“Great enlightening beings hear from countless buddhas predictions of future buddhas, each with different names, living in different ages; they listen to this for untold eons and, having heard, cultivate practice, not startled or frightened, not lost or confused, because they know the knowledge of buddhas is inconceivable, because the predictions of the buddhas have no ambiguity in their words, because of the extraordinary power of their own active commitment, and because they foster perfect enlightenment in all who are capable of being taught, fulfilling all their vows, equal in extent to the cosmos. This is their tenth jewel-like state. Based on these ten jewel-like states in unexcelled, complete perfect enlightenment, enlightening beings attain the jewel of supreme great knowledge and wisdom of buddhas.
“Great enlightening beings generate ten kinds of adamantine mind of commitment to universal enlightenment. They think, ‘All truths are boundless, inexhaustible; I should realize them thoroughly by means of knowledge comprehending past, present, and future.’ This is their first adamantine commitment to universal enlightenment.
“They also think, ‘There are infinite sentient beings even on a point the size of a hairtip, to say nothing of in all universes—I should calm them and liberate them by means of unexcelled nirvana.’ This is their second adamantine commitment to universal enlightenment.
“They also think, ‘The worlds of the ten directions are measureless, boundless, limitless, inexhaustible: I should adorn them all with the finest adornments of the buddha-lands, with all the adornments being truly real.’ This is their third adamantine commitment to universal enlightenment.
“They also think, ‘Sentient beings are measureless, boundless, limitless, inexhaustible: I should dedicate all roots of goodness to them and illumine them with the light of unexcelled knowledge.’ This is their fourth adamantine commitment to universal enlightenment.
“They also think, ‘The buddhas are infinite, boundless, unlimited, inexhaustible: I should dedicate the roots of goodness I plant to offer to them, causing those roots of goodness to reach everywhere, with no lack; after that I will attain unexcelled complete perfect enlightenment.’ This is their fifth adamantine commitment to universal enlightenment.
“Seeing all buddhas and hearing their teachings, great enlightening beings become very joyful: not attached to their own bodies or to the bodies of buddhas, they understand the body of a buddha is not real or unreal, not existent or nonexistent, not of a particular nature, not without nature, not material, not immaterial, not form, not formless, not born, not extinct, really without existence yet not destroying existence. Why? Because it cannot be grasped through any nature or characteristic at all. This is their sixth adamantine commitment to universal enlightenment.
“If anyone should revile or beat enlightening beings, cut off their hands or feet, gouge out their eyes, or even cut off their heads, they are able to bear it all and never become angry or vicious as a result of this. They cultivate the practices of enlightening beings for countless eons, taking care of sentient beings, never abandoning them. Why? Because enlightening beings have already observed all things to be nondual, and their minds are undisturbed. They can give up their own bodies and endure those pains. This is their seventh adamantine commitment to universal enlightenment.
“Great enlightening beings also think, ‘The ages of the future are infinite, boundless, limitless, inexhaustible: I should travel the path of enlightening beings throughout those ages in one world, teaching sentient beings, and do the same in all worlds in the space of the cosmos, without fright or fear. Why? Because this is the way the path of enlightening beings should be in principle, cultivated for the sake of all sentient beings.’ This is their eighth adamantine commitment to universal enlightenment.
“Great enlightening beings also think, ‘Unexcelled, complete perfect enlightenment is based on the mind—if the mind is pure and clear, one can fulfill all roots of goodness and will surely attain freedom in enlightenment. If I wish to attain supreme consummate enlightenment, I can do so at will; if I wish to annihilate all grasping of objects, I can do that too—yet I do not annihilate, because I want to reach the ultimate end of the enlightenment of the buddhas. And I also do not immediately realize supreme enlightenment, in order to fulfill my original vow to carry out the practice of enlightening beings through all worlds and enlighten sentient beings.’ This is their ninth adamantine commitment to universal enlightenment.
Great enlightening beings know Buddha is ungraspable, enlightenment is ungraspable, enlightening beings are ungraspable, all things are ungraspable, sentient beings are ungraspable, the mind is ungraspable, action is ungraspable, the past is ungraspable, the future is ungraspable, the
present is ungraspable, all worlds are ungraspable, and the created and uncreated are ungraspable: thus enlightening beings dwell in quiescence, profundity, silent extinction, noncontention, speechlessness, non-duality, incomparability, essence, truth, liberation, nirvana, and ultimate reality, yet do not give up any of their great vows, do not give up the will for omniscience, do not give up the deeds of enlightening beings, do not give up teaching sentient beings, do not give up the transcendent ways, do not give up taming sentient beings, do not give up serving buddhas, do not give up explaining truths, do not give up adorning the world. Why? Because great enlightening beings have made great vows. Though they comprehend the characteristics of all things, their great kindness and compassion increase, and they cultivate measureless virtues. Their minds do not abandon sentient beings, because while things have no absolute existence, the ignorant do not realize this, so enlightening beings are committed to enlightening them so that they clearly comprehend the nature of things. Why? All buddhas rest peacefully in quiescence, yet by great compassion they teach in the world ceaselessly—reflecting on this, enlightening beings do not abandon sentient beings. Also, they will not abandon great compassion because they have already developed great commitment and have vowed to certainly benefit all sentient beings, to accumulate all roots of goodness, to persist in appropriate dedication, to develop profound wisdom, to accommodate all sentient beings, to be impartial toward all sentient beings; they speak truthfully, without falsehood, vow to give all sentient beings the supremely great teaching, and vow to perpetuate the lineage of buddhas—as long as all sentient beings are not yet liberated, are not yet enlightened, and have not yet realized buddhahood, the enlightening beings’ great undertaking is not completed and they will not give up great compassion. This is their tenth adamantine commitment to universal enlightenment.
“These are the ten adamantine commitments of enlightening beings to universal enlightenment: based on these they can attain the indestructible supreme spiritual knowledge of buddhas.
“Great enlightening beings have ten great undertakings. They think, ‘I should serve and honor all buddhas.’ This is their first great undertaking. They also think, ‘After the final extinction of all buddhas, I should adorn monuments of the buddhas, offering all kinds of flowers, garlands, incenses, perfumes, aromatic powders, cloths, parasols, pennants, and banners, and take up and preserve the true teachings of the buddhas.’ This is their third great undertaking. They also think, I should teach and tame all sentient beings so that they may realize supreme perfect enlightenment.’ This is their fourth great undertaking. They also think, ‘I should adorn all worlds with the supreme adornments of the buddha-lands.’ This is their fifth great undertaking. They also think, ‘I should develop great compassion and tirelessly carry out the acts of enlightening beings forever in all worlds for the sake of sentient beings, one and all, so that they may all attain the unsurpassed enlightenment of buddhas.’ This is their sixth great undertaking. They also think, The buddhas are infinite: I should spend inconceivable eons with each and every buddha, honoring them and making offerings.’ This is their seventh great undertaking. They also think, ‘After the passing away of the buddhas, I should set up a precious monument for the relics of each one, those monuments to be as high and wide as untold worlds; I should also make effigies of buddhas in the same way, and present all kinds of precious banners and pennants, canopies, fragrances, flowers, and robes for inconceivable eons without a thought of weariness, in order to fulfill the teachings of buddhas, in order to honor the buddhas, in order to edify sentient beings, in order to preserve the true teaching, and in order to reveal and expound the teaching.’ This is their eighth great undertaking. Great enlightening beings also think, ‘By these roots of goodness I should accomplish unexcelled enlightenment, gain entry into the state of all buddhas, and be equal in essence to all buddhas.’ This is their ninth great undertaking. Great enlightening beings also think, ‘Once I have attained true awakening, I should expound the truth in all worlds for untold eons, and show inconceivable autonomous spiritual powers, without weariness of body, speech, or mind, and without deviating from the truth, because of being supported by the power of Buddha, because of diligently carrying out great vows for the sake of all sentient beings, because of great benevolence being foremost, because of great compassion being ultimate, because of having arrived at the formless truth, because of abiding by true speech, because of realizing that all things are silent and void, because of realizing that all sentient beings are ungraspable and yet not contradicting the doings of action, because of being the same one substance as the buddhas of past, present, and future, because of pervading the cosmos and space, because of realizing that all things are signless, because of attaining birthlessness and deathlessness, because of embodying all qualities of buddhahood, ceaselessly taming sentient beings and carrying out buddha-work by the power of great vows.’ This is their tenth great undertaking. Based on these ten great undertakings, enlightening beings persist in the acts of enlightening beings and are imbued with the supremely great knowledge of buddhas.
“Great enlightening beings have ten ultimate great tasks: to honor and provide for all buddhas; to be able to save all the sentient beings they think of; to single-mindedly seek all facets of buddhahood; to accumulate all roots of goodness; to contemplate all Buddha teachings; to fulfill all vows; to accomplish all enlightening practices; to serve all genuine teachers; to visit the buddhas in all worlds; and to hear and remember the true teachings of all buddhas. Based on these, enlightening beings can accomplish the ultimate great task of the knowledge of unexcelled complete perfect enlightenment.
“Great enlightening beings have ten kinds of indestructible faith: they have indestructible faith in all buddhas, in all buddhas’ teachings, in all wise and holy mendicants, in all enlightening beings, in all genuine teachers, in all sentient beings, in all great vows of enlightening beings, in all practices of enlightening beings, in honoring and serving all buddhas, in the skillful mystic techniques of enlightening beings, and in teaching and taming all sentient beings. Based on these, enlightening beings can attain the supreme indestructible faith of great knowledge of buddhas.
“Great enlightening beings have ten ways of receiving the predictions of enlightenment: having extremely profound inner understanding; being able to develop the roots of goodness of enlightening beings as appropriate; cultivating extensive great practices; open receiving of the prediction; occult receiving of the prediction; realizing enlightenment by their own minds; accomplishing tolerance; teaching and taming sentient beings; comprehending the number of all ages; and mastery of all practices of enlightening beings. By these, enlightening beings can receive the prediction of enlightenment from all buddhas.
“Great enlightening beings have ten kinds of dedication of roots of goodness, by which they can dedicate all roots of goodness. They dedicate their roots of goodness to be the same as the enlightened guides in terms of vows, mind, action, faculties, impartiality, mindfulness, purity, state, fulfillment, and incorruptibility; they dedicate their roots of goodness to develop in this way and none other. Based on this, they attain supreme dedication of roots of goodness.
“Great enlightening beings have ten kinds of attainment of wisdom: giving freely; deeply understanding all Buddha teachings; entering the boundless knowledge of buddhas; being able to cut off doubts in all dialogues; penetrating the doctrines of the wise; deeply understanding the skillful use of words by the buddhas in all their teachings; deeply understanding how planting a few roots of goodness in the company of buddhas will enable one to fulfill all pure qualities and attain the infinite knowledge of buddhas; accomplishing the inconceivable states of enlightening beings; being able to visit untold buddha-lands in one moment of thought; and awakening to the enlightenment of all buddhas, entering all realms of reality, hearing and holding the teachings expounded by all buddhas, and deeply penetrating the variously arrayed sayings of all buddhas. Based on these, enlighte
ning beings can attain the supreme realizational knowledge of all buddhas.
“Great enlightening beings have ten kinds of development of a boundlessly vast mind: development in the company of all buddhas; observing the realms of all sentient beings; observing all lands, all worlds, all phenomena; observing all things as being like space; observing the extensive great practices of all enlightening beings; correctly remembering all buddhas of past, present, and future; observing the results of innumerable actions; purifying all buddha-lands; entering the great congregations of all buddhas; investigating the subtle pronouncements of all buddhas. Based on these, enlightening beings can attain the boundlessly vast ocean of knowledge of all Buddha teachings.
The Flower Ornament Scripture Page 140